Exegetical and Hermeneutical Commentary of 1 Timothy 6:11
But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
11 16. A further exhortation to Timothy. The Lord’s appearing
Timothy’s own true life and bearing are solemnly dwelt upon in contrast to the false and low; see on 1Ti 6:3.
thou, O man of God ] Opposed not only to the ‘some’ of 1Ti 6:10 but to the ‘any’ of 1Ti 6:3. The phrase ‘man of God’ occurs also with the same reference to the ministry, 2Ti 3:17, derived probably from the O. T. ministry of the prophets; cf. 2Pe 1:21, where the best reading, however, slightly varies the phrase ‘men spake from God;’ and 1Ki 17:18; 1Ki 17:24. It marks the high tone of this final address; and is in keeping with the full dignity of title which in both these last contrasts of the false and the true ministry is given to the great Head of the Church’s ministry (and given here only in these Epistles) ‘Our Lord Jesus Christ.’
flee these things] ‘Unsound words, and ungodly doctrine,’ ‘questionings and evil surmisings,’ ‘traffic in godliness and love of money.’ These three heads of evil, in the 3rd, 4th, and 5th to 10th verses respectively, are opposed by three pairs of contrasted virtues: ‘righteousness and godliness,’ ‘faith and love,’ ‘patience and meekness.’ In the first pair ‘the sound words,’ ‘the words of our Lord Jesus Christ,’ go to the very root of the matter as fully expounded, Romans 6. ‘Baptised into Christ Jesus dead unto sin, but alive unto God in Christ Jesus obedient from the heart to that form of teaching ye became servants of righteousness,’ and 1 Corinthians 1. ‘We preach Christ crucified Christ the power of God of Him are ye in Christ Jesus, who was made unto us wisdom from God and righteousness ’; all this being but the working out of the very ‘words of the Lord,’ Mat 5:6, ‘Blessed are they that hunger and thirst after righteousness, for they shall be filled.’ In the second pair ‘faith’ is as evidently the antidote to ‘ignorance,’ ‘questionings,’ and ‘disputes of words,’ as ‘love’ is to ‘envy, strife, railings, evil surmisings. In the third pair ‘patient endurance’ and ‘meekness of heart’ are well fitted to produce ‘ godliness with contentment,’ as being the very graces to which ‘the words of the Lord’ assign the blessings of that ‘kingdom of heaven’ which is ‘godliness,’ and that ‘inheritance of the earth’ which is ‘contentment.’ ‘Blessed are the poor in spirit,’ ‘Blessed are the meek.’
meekness ] The compound word, meekness of heart, a word peculiar here, is to be read. See note on 2Ti 2:25.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
1Ti 6:11
But thou, O man of God.
The man of God
I. His relations to God are suggested by the title itself, man of God. This had formerly been distinctive of a prophet, and especially of Elijah, the great reformer, who so realized the truth underlying it that he began many a message by the favourite formula, The Lord God of Israel, before whom I stand. In Ephesus, Timothy had to take up as decided a stand against prevailing evils as Elijah had maintained in the kingdom of Israel; and he too was to find strength and wisdom in the presence of God, whence he might come forth to the people as Gods representative and spokesman. Any devout man may be called a man of God if he is–
1. Living near God and coming forth to his duties, as Moses came from the mount of communion, reflecting the light of heaven.
2. Representing God is the outcome of communion with Him. Reflection of light can only result from the incidence of light. A mirror shut up in a pitch-dark cellar is not to be distinguished by the eye from a flagstone, but placed in the sunlight it may reflect a whole heaven of beauty. If you would let your light shine before men, you must put yourself in true relation to the Sun of Righteousness. And, again, no one would be called a man of God unless he was–
3. Seeking Gods ends. It was because Timothy was by profession and in character Gods man that the apostle assumes that his course would of necessity be different from that of the worldly–that he would flee the things they loved. Everyone would discredit the assertion of one who said he represented a drapery establishment if, day after day, he was engaged in buying and selling timber or coal, and left all soft goods unregarded.
II. His relations to sin are those of unconquerable repugnance.
1. The nature of these sins is exemplified in the words uttered just before by Paul against the love of money, the hurtful lusts of the human heart, and the foolish and evil practices to which these lead.
2. The means of escape from these are twofold. Sometimes we may meet and conquer a temptation, and sometimes we may more wisely flee from it.
III. His relations to virtues. Negative precepts distinguished the Old Dispensation, but the New Dispensation is not content with them. The virtues mentioned here are arranged in pairs.
1. Righteousness and godliness include all conduct towards God: obedience to His law, trust and reverence, devoutness and prayer.
2. Faith and love are the two essentials to such a life, for righteousness is the offspring of faith, and godliness is the offspring of love.
3. Patience and meekness have regard to our dealings with our fellow-men, especially with those who persecute or wrong us, and they are among the most difficult graces to exhibit. (A. Rowland, LL. B.)
Are you a man of God
I. The text speaks of a man.
II. The text says that we are not only to be a man, but it tells us what sort of a man; it says–a man of God. There are two or three kinds of men.
1. There is the manor the world. You hear such a person say, Well, you know, I am a man of the world. A man of the world is supposed to know everything, but, as a rule, you find that what he knows is everything of indulgence and badness. But does he know how to bear trial when it comes? But the man of God feels that duty, principle, righteousness, are of first importance. The man of the world puts expediency before him; the man of God has principle for his guide. The man of God says, It is not necessary for me to live, but it is necessary that the women and children should get out of danger before me. The man of the world always pushes himself first, because he is a man of the world; the man of God first lifts up others, because he is a man of God.
2. Then there is the man of business. All such a man is noted for is that he is a man of business. His greatest characteristic is that his head is screwed on the right way. The man of God seeks first the kingdom of God; the things of the world are of secondary importance. The man of God is, however, diligent in business, but he is not a slave to it.
3. There are also other classes of persons called men of wealth and men of learning. Being a man of God implies a man who has found God–God is in all his thoughts. Is God so hard to find as some of the Churches would have us believe? The man of God is one who has not only found God, but obeys His commandments. In the text the man of God is called upon to follow righteousness; that is, to train himself to act in a right or straight course of conduct. An old writer has pointed out that man has naturally a habit of walking askew. How difficult for a man to walk a hundred yards in a perfectly straight line! It is impossible for him to do so if he shut his eyes. I appeal to your recollection whether you ever saw a straight path across a field; it is always tortuous, in and out. Likewise, the path taken by a mans heart is not direct and straight by nature. The man of God is reliable; he can be trusted with uncounted gold, and his word is as good as his bond. The man of God should be godly; that is, like God, unselfish, not seeking exclusively his own good, but the good of all. The man of God will practise self-respect, self-control, and self-denial. (W. Birch.)
Following righteousness
Ignorant though Stewart was of every technicality in trade, he was a man of undeviating truth and uprightness. He was aware that unjustifiable profits were made by shopkeepers, and that they had no conscience whatever about practising deception in order to place a fictitious value upon their goods. All such false ways he utterly abhorred, and he was determined to try his own plan. At all risks, he made up his mind that he would not look for more than ten per cent profit, and that he would never deceive a buyer as to the prime cost of any article in his store. Ten percent, and no lies–that was Mr. Stewarts motto for doing business. But it is a curious instance of the repugnance of the trade to carry on business on such terms that the salesman, who could not have suffered in any way by this arrangement, became irritated against his employer, and at the end of a month or so resigned his situation. He declared that he could no longer be a party to sell goods by such rules–that, in fact, Mr. Stewart was giving them away to the public; and, with very significant emphasis, he added, Before another month is over you will be a bankrupt. Mr. Stewarts business, however, gradually enlarged, until, after being in business half a century, his property and stock was worth twenty million pounds, thus proving that honesty is the best policy. (Memoir of Stewart, the Millionaire.)
Patience.
Patience portrayed
Among all the graces that adorn the Christian soul, like so many jewels of various colours and lustres, against the day of her espousals to the Lamb of God, there is not one more brilliant than this of patience; not one which brings more glory to God, or contributes so much toward making and keeping peace on earth; not one which renders a man more happy within himself, more agreeable to all about him; insomuch that even they who themselves possess it not, yet are sure to commend it in others.
I. In the first place, patience is a virtue common to us with God. Long-suffering is His darling attribute; and what is dear in His sight ought not to be less precious in ours. And how marvellous is His patience who daily pours His blessings on those men who as daily offend, affront, and dishonour Him! Yet Gods blessings are abused to the purposes of luxury and lasciviousness; His truth is denied; His commandments are broken; His Church is persecuted; His ministers are insulted; His Son is crucified afresh; and His own long-suffering is made an argument against His existence–and He is still patient. What is man, then, that he should complain?
II. The patience which we so much admire in God shone forth yet more amazingly in the person of his Son Jesus Christ. For was ever patience like that patience which, descending from a throne of glory, bore a long imprisonment in the womb to sanctify sinners, and lay in a stable to bring them to a kingdom.
III. The patience thus practised by Christ is enjoined by His Holy Gospel, being, indeed, the badge of that gospel and its professors. Is the mind tempted to impatience by the disappointment of its desires and the loss of worldly goods and enjoyments? The Scripture, to eradicate the temptation, is full of precepts enjoining us to contemn the world, and not to set our hearts upon things that pass away, and that cannot satisfy the soul when it is possessed of them. The worldly man is always impatient, because he prefers his body to his soul; the Christian prefers his soul to his body, and therefore knows how to give largely and to lose patiently.
IV. If we find all the saints of God who have been eminent for their faith in Christ to have been as eminent for their patience, without which their faith must have failed in the day of trial; it being not through faith alone, but, as the apostle says, through faith and patience, that they inherited the promises. Faith begat patience, which, like a dutiful child, proved the support of its parent. Through patience Moses, so often abused and insulted, and only not stoned by a stiffnecked people, still entreated the Lord for them.
V. The present state of man renders the practice of this virtue absolutely necessary for him if he would enjoy any happiness here or hereafter. Could we, indeed, live in the world without suffering, then were there no need of patience. He that endureth to the end shall be saved. Be thou faithful unto death, and I will give thee a crown of life.
VI. The manifold inconveniences of impatience will set this truth off to great advantage. As patience is the attribute of God, impatience had its beginning from Satan. Through envy of the devil, saith the wise man, came death into the world. And whence proceeds envy but from impatience of beholding the happiness of another? Impatience and malice, therefore, had one father, and they have grown together in his children ever since. (Bp. Horne.)
Meekness
It is recorded that after Thomas Aquinas had returned to Bologna a stranger came one day to the monastery, and, visiting the prior, asked that one of the brothers might carry a basket for him to the market to make some purchases. Tell the first brother you see in the cloisters, said the prior. The brother happened to be Thomas Aquinas, who, at the curt command of the stranger, took up the basket and followed. But he was suffering from lameness, and the arrogant stranger turned round and scolded him for being so slow. The Bolognese, looking on with indignation at the treatment of the revered teacher of the Schools, said to the visitor, Do you know who it is that you are treating in this way? It is Brother Thomas! Brother Thomas! he exclaimed; and, falling on his knees, begged the saints forgiveness. Nays said Thomas, you must forgive me for being so slow!
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 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!
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.
Love] To God and all mankind. Patience in all trials and afflictions.
Meekness.] Bearing up with an even mind under all adversities and contradictions.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. But thouin contrast tothe “some” (1Ti 6:10).
man of Godwho hast Godas thy true riches (Gen 15:1;Psa 16:5; Lam 3:24).Applying primarily to Timothy as a minister (compare 2Pe1:21), just as the term was used of Moses (De33:1), Samuel (1Sa 9:6),Elijah, and Elisha; but, as the exhortation is as to duties incumbentalso on all Christians, the term applies secondarily to him (so2Ti 3:17) as a Christian manborn of God (Jas 1:18;1Jn 5:1), no longer a man ofthe world raised above earthly things; therefore, God’s property,not his own, bought with a price, and so having parted with all rightin himself: Christ’s work is to be his great work: he is to beChrist’s living representative.
flee these thingsnamely,”the love of money” with its evil results (1Ti 6:9;1Ti 6:10).
follow after righteousness(2Ti 2:22).
godliness“piety.”Righteousness is more in relation to our fellow man; piety(“godliness”) to God”; faith is the root ofboth (see on Tit 2:12).
loveby which “faithworketh.”
patienceenduringperseverance amidst trials.
meeknessThe oldestmanuscripts read, “meek-spiritedness,” namely, towards theopponents of the Gospel.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
O man of God ( ). In N.T. only here and 2Ti 3:17, there general and here personal appeal to Timothy. Cf. Deut 33:1; 1Sam 2:27.
Flee (),
follow after (). Vivid verbs in present active imperative. The preacher can not afford to parley with such temptations.
Meekness (). Late compound from , in Philo about Abraham, here only in N.T.
Fuente: Robertson’s Word Pictures in the New Testament
Man of God [ ] . The phrase only in Pastorals. Comp 2Ti 3:17. Not an official designation.
Righteousness [] . See on Rom 1:17. Not in the Pauline dogmatic sense, but as Eph 5:9, moral rectitude according to God ‘s law.
Meekness [] . N. T. o. o LXX Meekness of feeling [] . The usual word is prauthv, often in Paul. See on meek, Mt 5:5. With the whole verse comp. Tit 3:12.
Fuente: Vincent’s Word Studies in the New Testament
1) “But thou, O man of God, flee these things” (su de ho anthrope theou tauta pheuge) “But thou, O man of God, flee these kinds of things,” fruits of covetousness, fruits of idolatry, outgrowth of reaching out after wealth, with the wrong motive, just mentioned above, 2Co 6:17. Love of money will discredit a minister in the eyes of ordinary people more than indulgence in many other sins.
2) “And follow after” (dioke de) “And pursue thou,” the following body of Christian objectives, these kind of things, Php_4:8-9.
a) “Righteousness” (dikaiosumen) “Righteousness,” 2Ti 2:22.
b) “Godliness” (eusebeian) “A godly course of daily living, or piety,” 2Pe 1:5-7.
c) “Faith” (pistin) “Faith,” the energizing Christian dynamic, Heb 11:1; 1Co 13:13.
d) “Love” (agapen) “Love,” a spiritual gift and Christian virtue that bears fruit for God; Gal 5:6.
e) Patience” (hupomonen) “Endurance,” or patience” inwrought by tribulation, Rom 5:3.
f) “Meekness” (praupathian) “Meekness,” Gal 5:23; Gal 6:1; Eph 4:2; 1Pe 3:15.
Fuente: Garner-Howes Baptist Commentary
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)
(125) “And thus we see that not without reason does Paul add this word piety, which means religion and the fear of God, and that he connects it with faith, saying that, when we have put our confidence in God, and when we expect from him the means of our support, we must also attend to this, not to live in this world as if it were our end, and not to fix our heart upon it, but to look upwards to the heavenly kingdom. Having said this, he next leads us onwards to the love of our fellow-men and to meekness, as we are also bound to walk in all good friendship with our neighbors; otherwise we shall not shew that we have the righteousness which he has mentioned. And thus let us see that, by all these words, he means nothing more than to confirm the exhortation which he had given, to follow righteousness and sincerity. And how shall we follow it? First, by placing our confidence in God; secondly, by raising our thoughts to the heavenly kingdom; and thirdly, by living in good friendship with each other.” — Fr. Ser.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
1Ti. 6:11. Flee these things; and follow after.We have a vivid view of the fear on the one side, and the eagerness of desire on the other.
MAIN HOMILETICS OF THE PARAGRAPH.1Ti. 6:11-12
Pursuit of the True Riches.
I. Pursuit of the true riches is alone worthy of the man of God.But thou, O man of God, flee these things; and follow after (1Ti. 6:11). God, and not worldly riches, is the sole object of the good mans desires. He has got a glimpse of the other side of earthly things. He sees their fleeting and evanescent character, and their incapacity to satisfy the soul. He soars after higher and Diviner things. He cannot rest in the material, but finds his pleasure in seeking those things that are above. His conception of God lifts him above everything that has limits. He sees another world shining with the lustre of unfading riches.
II. The true riches are spiritual.Righteousness, godliness, faith, love, patience, meekness (1Ti. 6:11). No longer a man of the world, the good man finds his enjoyment and wealth in spiritual realities. He covets the grace which enables him to act righteously towards God and man, to possess the faith that brings the distant near and makes the unseen visible, a love that works in him a sublime patience in the midst of the greatest trials, and a courageous meekness that is the marvel and despair of his bitterest opponents. The true riches of a man are within him.
III. Pursuit of the true riches involves an earnest conflict for the truth.
1. Conflict for the truth is demanded by the profession of it already made. And hast professed a good profession before many witnesses (1Ti. 6:12). Having entered into the conflict, the Christian soldier must comport himself with resolute courage. Having won so many victories already, he is urged on to fresh conquests. The consciousness that he is engaged in a good fight nerves him with strength and determination. The least relapse into unwatchfulness and ease will be fatal to final victory. The highest prizes of the Christian life are not gained without strenuous and persevering effort.
2. The final reward of the conflict is in the future. Lay hold on eternal life, whereunto thou art also called (1Ti. 6:12). The Christian soldier is battling not only for time, but eternitynot only for the present life, but for life eternal. The prize, though in the future, is not uncertain; it is not a phantom hanging in the air, but a substantial reality to be laid hold on and firmly grasped. Even now by faith he has the substance of the thing hoped for, and after which he strives with increasing earnestness. By-and-by he will wear the victors crown.
Lessons.
1. Religion is a conflict.
2. It is a good fight in itself and its issues.
3. The victor will be enriched with eternal glory.
GERM NOTES ON THE VERSES
1Ti. 6:11. Patience
I. Secures the possession of our souls in every circumstance that tends to discompose our minds.
II. Prevents hasty and rash conclusions.
III. Will fortify against unlawful methods for accomplishing our deliverance.
IV. Disposes the soul to perseverance in the way of duty.Pulpit Assistant.
1Ti. 6:12. The Good Fight of Faith.
I. In what does the fight of faith consist?
1. Faith conflicts with the misgivings arising from the accusations of an enlightened conscience.
2. Has to contend against the depravity of our nature.
3. Has to contend with the world.
4. Has to combat with spiritual wickedness.
II. How is the faith of the Christian to be strengthened for this fight?
1. By entertaining worthy conceptions of God, on whose testimony it rests.
2. By cultivating an acquaintance with the truths it embraces.
3. By a consideration of the instances in which it has not been disappointed.
4. Seek an increase of faith by prayer.
III. What inducement have we to fight?
1. The command of God.
2. The weapons of the fight.
3. The enemies encountered in the fight.
4. The certainty of success in the fight.Stewart.
The Battle of Life.
I. Faith believes in self-conquest.
II. In the victory of Jesus Christ over every foe hostile to righteousness.
Eternal Life
I. The object.Eternal life.
1. It is the highest form of life.
2. It consists in the perfect development of spiritual life.
3. It is to be enjoyed in heaven.
II. The exhortation.Lay hold.
1. By embracing the gospel in which it is revealed.
2. By union with Christ in whom it is centred.
3. By cherishing the principles in which it is embodied.
4. By vigorous use of all appointed means.G. Brooks.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
2.
PROPER WALK 1Ti. 6:11-16
VI. THE MINISTER HIMSELF. 1Ti. 6:3-21 a
Text 6:1116
11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. 12 Fight the good fight of the faith, lay hold on the life eternal, whereunto thou wast called, and didst confess the good confession in the sight of many witnesses. 13 I charge thee in the sight of God, who giveth life to all things, and of Christ Jesus, who before Pontius Pilate witnessed the good confession; 14 that thou keep the commandment, without spot, without reproach, until the appearing of our Lord Jesus Christ: 15 which in its own times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords; 16 who only hath immortality, dwelling in light unapproachable, whom no man hath seen, nor can see; to whom be honor and power eternal. Amen.
Thought Questions 6:1116
234.
In what sense was Timothy a man of God? Cf. 1Sa. 2:27 and 2Ti. 3:17 for an answer,
235.
Are we to infer that money-lovers do not belong to God?
236.
From what is the man of God to flee? Please specify from the text.
237.
It is not enough to turn away from sin, we must turn toward God. Look up the Greek tense in which the verbsflee and follow appear.
238.
How is the word righteousness used?
239.
Explain in a very practical sense the meaning of godliness.
240.
In what way should we pursue faith?
241.
Must we work to obtain love?
242.
Explain the place of patience and meekness in the life of the minister.
243.
Does the fighting spirit have any place in the life of the preacher?
244.
What is the good fight of the faith?
245.
How could Timothy be in present possession of eternal life and yet be admonished to lay hold upon it?
246.
Who called Timothy to eternal life? Where and when? How?
247.
What is the good confession made by Timothy? Prove your answer.
248.
What makes this confession good?
249.
Is this a confession or a profession?
250.
Before whom did Timothy make the good confession? Be specific.
251.
Why the urgency of the charge given in 1Ti. 6:13?
252.
Show how the one quality of God here given (1Ti. 6:13) is appropriate. Do the same with the single quality of Jesus (1Ti. 6:13 b).
253.
What is the commandment of 1Ti. 6:14?
254.
What could Timothy do that would bring a spot upon the commandment? Who would bring the reproach?
255.
Did Paul expect the second coming of Christ in the lifetime of Timothy? Explain 1Ti. 6:14 b.
256.
Who is to show what in 1Ti. 6:15?
257.
Who is the blessed and only Potentate?
258.
If Christ or God only hath immortality, how can we say that man is born an immortal being?
259.
How could 1Ti. 6:16 refer to Christ, when it states whom no man hath seen, nor can see?
Paraphrase 6:1116
11 Therefore do thou, O servant of God, flee these things; and pursue justice in all thy dealings, piety towards God, the firmest faith in the gospel, love to the souls of men, patience in afflictions, and meekness under provocations.
12 Since these virtues are not inconsistent with courage, combat the good combat of faith, by boldly maintaining the true doctrine of Christ against infidels and false teachers; and, as a conqueror in this combat, lay hold on eternal life, the prize, to the attainment of which thou wast called; and in particular, confess the good confession, that Jesus Christ is the Son of God, in the presence of all mankind.
13 I charge thee, in the presence of God, who raiseth all from the dead, to reward every one according to his works, and who, if thou lose thy life in the good combat, will give thee eternal life; and in the presence of Christ Jesus, who witnessed under Pontius Pilate the good confession, and sealed it with his blood.
14 That thou obey this commandment of confessing the good confession, with out spot in respect of the commandment itself, and unblamable in respect of thy performance thereof, which will contribute to preserve the good confession in the world, till the appearing of our Lord Jesus Christ himself, to raise the dead, and judge the whole human race.
15 Which appearing in his own season, the season which he himself hath fixed, the blessed and only Potentate in the universe will shew, even the King of kings, and Lord of lords; the King and Lord who rules with irresistible power all other kings and lords:
16 Who alone hath life without either beginning or ending, and dwelleth in light inaccessible to mortals, which therefore no man hath seen, or can see, in this mortal body; to whom be ascribed honour and might everlasting. And to shew that this is the truth concerning the nature of God, I say Amen.
Comment 6:1116
1Ti. 6:11. A very powerful positive word is given in this verse. Paul has just discussed certain men of error; he now refers to The Man of God. The use of this expression is not confined to Timothy aloneall Christians are to be Men of God. Cf. 2Ti. 3:17. We belong to God. Cf. 1Co. 6:19-20. When once we completely awaken to our ownership, we will be ready as Timothy was to follow out the admonitions of this verse. Please notice that Paul does not say to fight but to flee. We are to fight the good fight of the faith, but in the area of temptation we are to do what Joseph did from Potiphars houserun! None of us are a match for Satan, to will is present, but to do that which is good is not. Do not entertain Satans suggestions, whether they be in the realm of false doctrine, pride, avarice, or whatever, do not tarry with them, RUN from them, resist and deny them, do not discuss them! The tense of the verb suggests that this be an attitude of conductkeep fleeing. We are not only fleeing from, we are following after. The sad condition of the men described in 1Ti. 6:3-10 did not develop in one dayneither will the qualities of character here described be ours, without a steadfast pursuit of them. Timothy is admonished to place up before himself, as a runner sets before him a goal, these virtuesand then stretch every nerve to reach them. What are they?:
righteousness:
Put forth every effort to be right before God and man. Righteousness is simply doing that which is right. This is a virtue that we must pursue, or we shall never lay hold upon it. This we do by a study and practice of His Word. We then must give ourselves to the only Power for right doing. Except He strengthens us by His Spirit in the inward man we shall never be righteous.
godliness:
Someone has suggested that the six virtues here listed, i.e.: (1) Righteousness; (2) Godliness; (3) Faith; (4) Love; (5) Patience; (6) Meeknesscould be divided into 3 pairs: (1) Righteousness and Godliness: our attitude toward God; (2) Faith and Love: these are the source of righteousness and godliness; (3) Patience and Meekness: the virtues necessary to live righteously and godly. Perhaps this is trueat least the conclusion is a good one. Is it possible to be godlike? Not without a consistent effort on our part. But we are not called upon to do more than our Saviour didto us are given the same weapons He used in winning the battle of godliness. He condemned sin in the flesh and lived a godly life; this He expects us to do.
faith:
Why does Paul admonish Timothy to follow after faith? Didnt Timothy have faith? We are sure that he did. This is an exhortation for the expression and work of the faith already possessedas we say in our day: To have the courage of his convictions. Paul wanted Timothy to live by faith.
love:
What we have said of faith could also be said of love. Each of these virtues are to be activated. Timothy is never to believe he has loved as he could, there is always a fresh expression to be given. We can always go further in devotion to both God and man: see our Saviour ahead of us, beckoning us onward and upward in the path of love.
patience:
What a great and continual need would be found for this quality of character. In Ephesus there was need for patience with the many problems already described in this letter. We shall only have patience in our problems when we have some hope of solution of them. This we find in Christ and His Way of life. Paul does not say for how long we are to be patientit must be a continual pursuit on our part.
meekness:
This is never to be equated with weakness, Meekness is strength under control. Moses was the meekest man on earth. Our Lord was meek and lowly in heart. We could not think of either of these as being weak.
1Ti. 6:12. Continuing the thought of the proper walk of the man of God, Timothy is urged to contend well in the good contest; or to fight well in the good battle. There is some disagreement as to which figure is usedthe athletic field, or the battle field, In either case Pauls word is the samehe says: Be actively, aggressively engaged in the contest. Feel that you have a personal responsibility in this matter. No one else can take your place. If you hold back, the faith will suffer. The fighting spirit, so much a part of Gods man Paul, is so sorely needed today, It would seem that most of Gods soldiers are on furlough or most of his athletes have turned professional.
Life eternal is held up as the prize at the end of the race. We are to eagerly reach out to take hold upon it, but not until we have finished the course. Paul exhorts Timothy, that even now he is to stretch forth his hand in eager anticipation of taking hold of the final and highest prize. All during the race, maintain just such an attitude. The prize is well worth the effort; it is unlike the fading leaves of the worlds cinder track.
To such a race and to such an attitude, God called you when you became a Christian, when you confessed your faith in the sight of many witnesses. When and where did God call Timothy into the good contest?at Lystra when Paul first preached the gospel in this pagan town. It was just before his baptism, in the presence of the town-people of Lystra, and possibly Derbe and Iconium, that Timothy declared his faith in Jesus as Lord and Saviour.
Paul is saying: let the memory of your confession before men now strengthen your resolve to run and to fight for the one whose name you confessed.
1Ti. 6:13. Here is something stronger than an exhortation: Paul solemnly charges Timothy with his holy responsibility. In many ways we can consider 1Ti. 6:11-16 as the climax and conclusion to this wonderful letter. In 1Ti. 6:13-17 we have the top of the climaxIn the light of all I have previously written in this letter about error and truth, about sin and the Saviour, I charge you. This seems to be the tenor of the thought here. The content of the charge is the central thought, but do not forget the witnesses to it!: God, who gives and preserves the very life you now have, is watching to welcome you at the end of the race. He is there to approve your good efforts all along the track. Our anointed Saviour is also a witness. He knows what it is to pledge Himself and confess His faith and purpose. He did it under far more trying conditions than youbefore Pontius Pilate! Can we fail Him when He did not fail us?
1Ti. 6:14. Here is the content of the charge: Keep the commandment without spot, without reproach. Timothy is personally responsible for preserving intact the whole gospel, or of keeping the gospel whole. Timothy confessed his faith and confidence in Christ and His work. Paul now urges fulfillment of this confession. We take the word commandment to refer to the faith or the gospel. Without spot refers to any deviation or change, man might make in this perfect message. There are various ways in which our conduct can cast reproach upon the message we preach.
Paul thought of the second coming of Christ as an ever present reality. Should Jesus return while Timothy was preaching in Ephesus, He would find him faithful; ready to give a good account of his stewardship. We like the expression of D. Edmond Hiebert on this pointhe says: While Paul eagerly looked for that event, he never pretended to know the date of the return. The overwhelming magnitude of the Second Coming made it seem near, and shrivel up all intervening time, like some vast mountain, which, as it rears its gigantic peak above the horizon, seems near, though actually is a long distance away. (p. 118, 119)
1Ti. 6:15. The Second Coming will be a great day of revelation, so very many things will then be revealed; things that are now concealed. One which is not usually mentioned is here emphasized: The Second Coming of Christ will reveal the character of God. Notice, please: (1) He will be seen as the blessed and only Potentate (2) King of kings (3) Lord of lords (4) Who only hath immortality (5) dwells in an unapproachable light (6) whom no man hath seen, nor can see (7) to whom all honor and power are due.
We take the little expression, which in its (his) own times he shall show, to refer to the Second Coming as brought about by God, Only the Father knows the time. Here is a reference to when He shall reveal to man His time and season.
1Ti. 6:16. In what sense are we to understand the expression: Who only hath immortality? God is the only source of immortality. He only has immortality within Himself. For each of us immortality is given, not so with God (or with the Word Cf. Joh. 1:1).
God covers Himself with glory as with a garment, This light is so intense man can not approach God. When Saul of Tarsus beheld but momentarily a little of the effulgence of the presence of God, he was blinded and thrown to the ground. Because God is a Spirit and man can not, while in this body, see a spirit, no man hath seen God, nor can he hope to see Him while man remains in his earthly tabernacle, Men have seen a physical manifestation of the power of God in the form of Angels, or of some other manifestation. This has been only for mans benefit, God in essence is spiritman cannot see a spirit, therefore indeed no man hath seen, nor can see,
If such a Being possesses the seven qualities just described, we can say with Paul: to whom be honor and power eternal. The amen seals all that has just been said of this great God.
Fact Questions 6:1116
179.
In what sense was Timothy a man of God? In what sense does this term apply to all Christians?
180.
Specify two things from which Timothy was to flee.
181.
How often is Timothy to flee and follow? Explain in your own words the meaning of the virtues stated in 1Ti. 6:11.
182.
What is the fight of the faith? Are we to fight a good fight or is the fight good?
183.
If we already possess eternal life, how can we lay hold upon it?
184.
To what was Timothy called? Cf. 1Ti. 6:12 b. When did Timothy confess the good confession?
185.
Why did Paul give Timothy the charge of 1Ti. 6:13-14?
186.
What was the commandment?
187.
Did Paul believe there was a possibility of the second coming of Christ in the time of Timothy? Explain.
188.
What is the meaning of the expression: Which in its own times he shall show.
189.
Old Testament references can be found in which each of the seven attributes of God here given are also stated. Cf. (1) Deu. 6:4 (2) Eze. 26:7 (3) Deu. 10:17 (4) Isa. 40:28 (5) Exo. 34:35 (6) Deu. 4:12 (7) Neh. 8:6. Please find and read these.
190.
Explain the sense in which God only hath immortality, and the sense in which no man hath seen God.
Fuente: College Press Bible Study Textbook Series
(11) But thou, O man of God, flee these things.A commentator always speaks with great caution when he approaches in these inspired writings anything of the nature of a direct personal reference. The writers and actors in the New Testament history we have so long surrounded with a halo of reverence, that we are tempted often to forget that they were but men exposed to temptations like us, and not unfrequently succumbing to them. We owe them, indeed, a deep debt of reverence for their faithful, gallant witnessfor their splendid service in laying so well the early storeys of the great Christian Temple; but we lose somewhat of the reality of the Apostolic story when in the saint we forget the man. After the very solemn, the intensely earnest warning against covetousnessthat fatal love of gain and gold which seems to have been the mainspring of the life of those false teachers who were engaged in marring the noble work St. Paul had done for his Master at Ephesusafter these weighty words, the fact of St. Paul turning to Timothy, and, with the grand old covenant title Timothy knew so well, personally addressing his loved friend with But thou, O man of God, flee these things, leads us irresistibly to the conclusion that the old Apostle was dreading for his young and comparatively untried disciple the corrupting danger of the wealth of the city in which he held so great a charge; so he warns Timothy, and, through Timothy, Gods servants of all grades and powers in different ages, of the soul-destroying dangers of covetousnessFlee these things. A glance at Timothys present life will show how possible it was, even for a loved pupil of St. Pauleven for one of whom he once wrote, I have no man likeminded; and, again, Ye know the proof of him, that, as a son with the father, he hath served with me in the gospel (Php. 2:20-22)to need so grave a reminder. Since those days, when these words were written to the Philippians, some six years had passed. His was no longer the old harassed life of danger and hazard to which, as the companion of the missionary St. Paul, he was constantly exposed. He now filled the position of an honoured teacher and leader in a rich and organised church; many and grievous were the temptations to which, in such a station, he would be exposed.
Gold and popularity, gain and ease, were to be won with the sacrifice of apparently so little, but with this sacrifice Timothy would cease to be the man of God. To maintain that St. Paul was aware of any weakness already shown by his disciple and friend would, of course, be a baseless assertion; but that the older man dreaded for the younger these dangerous influences is clear. The term man of God was the common Old Testament name for divine messengers, but under the new covenant the name seems extended to all just men faithful to the Lord Jesus. (See 2Ti. 3:17.) The solemn warning, then, through Timothy comes to each of His servants, Flee thou from covetousness.
And follow after righteousness.The evil must be overcome with good (Rom. 12:21). The man of God, tossing away from him all covetous longings, must press after righteousness; here used in a general sense, signifying the inner life shaped after the Law of God.
Faith, love.The two characteristic virtues of Christianity. The one may be termed the hand that lays hold of Gods mercy; and the other the mainspring of the Christians life.
Patience.That brave patience which, for Christs dear sake, with a smile can bear up against all sufferings.
Meekness.The German sanftmuththe meekness of heart and feeling with which a Christian acts towards his enemies. His conduct who when he was reviled, reviled not again best exemplifies this virtue.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Final charge, 1Ti 6:11-21.
11. But In opposition to the guilty and fatal course of the apostate, mercenary errorist.
Man of God The solemn title of the Old Testament prophets, to which Timothy is heir. Deu 33:1; Jos 14:6; Jdg 13:6; 1Sa 9:6.
Flee these things The destruction, the thirst for riches from which it proceeds, and the apostate and antichristian, teach otherwise (1Ti 6:3,) from which the whole takes origin. And St. Paul directs not only what to flee, but what to follow. A whole rank of pure Christian virtues, arrayed against the opposed vices (1Ti 6:4-5) of the errorist. Righteousness, faith, etc., in full array against envy, strife, etc. In the next verse commences the fight.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But you, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.’
The description ‘man of God’ is intended to nerve Timothy for what lies ahead. He is to recognise his importance in God’s eyes and that he follows in a noble train. This was a title given to the prophets of old. Deu 33:1 speaks of “Moses, the man of God”, (compare also Jos 14:6) while the title to Psalms 90 is, “A Prayer of Moses the man of God.” God’s messenger to Eli was a ‘man of God’ (1Sa 2:27). Samuel himself was described as a man of God (1Sa 9:6). Shemaiah, God’s messenger to Rehoboam, was a man of God (1Ki 12:22) at the time of the dividing of the kingdom, as was His messenger to Jeroboam (1 Kings 13). Elijah was a man of God (1Ki 17:18 and often). And so we could go on. But with Moses, Samuel and Elijah described as men of God, what further need have we of witnesses? And all of them were called on by God at crucial times.
‘Flee these things; and follow after righteousness, godliness, faith, love, patience, gentle strength.’ As a man of God Timothy was to flee from the message, behaviour and involvements of the false prophets, and from the glitter of gold. The point of fleeing is to get out of the way of them. Compare ‘flee youthful desires’ (2Ti 2:22). Having turned his back on the glitter of gold, and having charged the false teachers to forsake their false teaching (1Ti 1:3-4) he is not to get involved in arguing with them, something which will lead nowhere (1Ti 6:20). He is rather to follow another path.
He is rather to follow after righteousness, godliness, faith, love, patient endurance, gentle strength (courtesy with backbone). Righteousness involves seeking to have a part in His active saving righteousness (compare Mat 5:6; Isa 45:8; Isa 46:13 and often), and subsequently doing what is right in the sight of God. Godliness involves fulfilling their responsibilities towards Him in obedience and worship. Faith involves trusting Him fully in accordance with His word and with His teaching. Love involves letting the love of God flow through him (Rom 5:5; Mat 5:42-48). Patient endurance involves pressing forward whatever the difficulties. Courtesy with backbone involves gentleness combined with strength. Being ‘meek’ as Moses was meek. For the whole list compare Gal 5:22.
Fuente: Commentary Series on the Bible by Peter Pett
Final Exhortation And Teaching ( 1Ti 6:11-21 ).
Paul closes his letter with a further charge to Timothy (compare 1Ti 1:5), followed by a reference to the coming of our Lord, Jesus Christ, and a further description of the glory of God (compare 1Ti 1:17), and ending with a warning against getting ensnared in the teaching of false prophets, which is where his letter began (1Ti 1:3-4). Incorporated within it is an powerful exhortation to Timothy to fight the good fight of faith and lay hold on eternal life, and a call to him set the church on the right road for the future, so that they too might set their hope on God (compare 1Ti 4:10) and similarly lay hold on that life, which is life indeed.
Analysis.
a
b Fight the good fight of the faith, lay hold on the life eternal, to which you were called, and did confess the good confession in the sight of many witnesses (1Ti 6:12).
c I charge you in the sight of God, who gives life to all things, and of Christ Jesus, who before Pontius Pilate witnessed the good confession, that you keep the commandment, without spot, without reproach, until the appearing of our Lord Jesus Christ (1Ti 6:13-14).
d Which in its own times he will show (1Ti 6:15 a).
e Who is the blessed and only Potentate, the King of kings, and Lord of lords (1Ti 6:15 b).
f Who only has immortality, dwelling in light unapproachable
e Whom no man has seen, nor can see (1Ti 6:16 a).
d To Whom be honour and power eternal. Amen (1Ti 6:16 b).
c Charge those who are rich in this present world, that they be not highminded, nor have their hope set on the uncertainty of riches, but on God, who gives us richly all things to enjoy, that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate (1Ti 6:17-18).
b Laying up in store for themselves a good foundation against the time to come, that they may lay hold on the life which is life indeed (1Ti 6:19).
a O Timothy, guard what is committed to you, turning away from the profane babblings and oppositions of the knowledge which is falsely so called, which some professing have erred concerning the faith. Grace be with you (1Ti 6:20-21).
Note that in ‘a’ he is to flee these things and in contrast follow after what is godly, and in the parallel he is to guard what is committed to him and is to turn away from all that is false. In ‘b’ he is to lay hold on eternal life, and in the parallel is to lay hold on life which is life indeed. In ‘c’ he is given a solemn charge to obedience to God’s will, and in the parallel a further solemn charge to obedience to God’s will. In ‘d’ God will in His own time show the appearing of our Lord, Jesus Christ, and in the parallel to Him as a consequence will be honour and power eternal. In ‘e’ the glorious sovereign uniqueness of God is described and in the parallel the fact that He is beyond men’s ken, and centrally the uniqueness of His Being is described.
The Exhortation.
Paul commences this final section with an exhortation to flee from ‘these things’ that is the teaching, activities and wranglings of the false teachers, and the deceitfulness and entanglements of riches, and instead to follow after what is good, as a good soldier of Jesus Christ (compare 1Ti 1:18; 2Ti 2:3-4), so that he might finally ‘lay hold on eternal life’ both now and in the future (compare 1Ti 4:8 ; 1Ti 4:10. See also 1Ti 1:16; 1Ti 6:19).
Analysis.
But you, O man of God, flee these things (1Ti 6:11 a).
And follow after righteousness, godliness, faith, love, patience, meekness (1Ti 6:11 b).
Fight the good fight of the faith (1Ti 6:12 a).
Lay hold on the life eternal, to which you were called (1Ti 6:12 b).
And did confess the good confession in the sight of many witnesses (1Ti 6:12 c).
Note that in ‘a’ he is declared to be a ‘man of God, and in the parallel he is one who made a good confession. In ‘b he is to follow after all the Christian virtues and in the parallel he is to lay hold on eternal life. Centrally in ‘c’ he is to fight the good fight of faith.
Fuente: Commentary Series on the Bible by Peter Pett
Paul Warns Timothy to Pursue Righteousness Instead of Earthly Riches In 1Ti 6:11-16 Paul warns Timothy to pursue righteousness instead of earthly riches.
1Ti 6:11 1Ti 6:11
2Ti 2:22, “Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.”
1Ti 6:12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
1Ti 6:12
Php 2:12-13, “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.”
However, this fight is not only against adverse circumstances. It is against our own fleshly desires in an effort to yield to the will of God.
1Ti 6:12 “lay hold on eternal life, whereunto thou art also called” Comments – We lay hold on eternal life by laying hold of God’s Word. Figuratively speaking, Eleazar, one of David’s mighty men, clung to his sword until his had was weary (2Sa 23:10).
2Sa 23:10, “He arose, and smote the Philistines until his hand was weary, and his hand clave unto the sword : and the LORD wrought a great victory that day; and the people returned after him only to spoil.”
The sword, for us, is the Word of God (Eph 6:17) and the Word of God is how we find life (Joh 6:63), that is, the Word of God is our life (Pro 4:20-22). The Word of God quickens us (Psa 119:50).
Eph 6:17, “And take the helmet of salvation, and the sword of the Spirit, which is the word of God:”
Joh 6:63, “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.”
Pro 4:20-22, “My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh.”
Psa 119:50, “This is my comfort in my affliction: for thy word hath quickened me.”
1Ti 6:13 “and hast professed a good profession before many witnesses” Comments – In 1Ti 6:13 Paul reminds him of his confession of faith before many witnesses. This certainly refers to Timothy’s initially profession of faith in Christ at the time of his salvation. It may include other times when he had to take a public stand for Christ. This statement also gives us insight into how people were saved in the early Church. They must have made some type of public declaration of their faith in Christ.
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” – Comments – There are many testimonies of those who have visited heaven and have seen the throne of God. They all give a similar description of a throne that is so bright that is it not possible to gaze into it. Some have even been warned not to look steadfast into this brightness of God’s glory. In the natural world, God has created the sun in the heavens as a type and figure of the brightness of His heavenly glory. On earth it is not possible to gaze directly into the sun because of its intense brightness. So, it is with the throne of God as described in this verse.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Conduct of the True Christian and Its Reward. 1Ti 6:11-16
v. 11. but thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
v. 12. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
v. 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,
v. 14. that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ;
v. 15. which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords;
v. 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. Having shown the transitoriness, the superfluity, and the danger of possessing and, more still, of striving after great earthly possessions, St. Paul, by way of contrast, now shows the glory of spiritual possessions, as an incentive to him to make every effort toward their attainment: But thou, O man of God, flee these things; follow rather after righteousness, godliness, faith, love, patience, meekness. It is a title by which high honor was conferred upon Timothy and upon all Christians, that of being designated a man of God, 2Ti 3:17. The believers are children of God, they belong to God as His own, a fact which alone is a strong argument for the Christians to show themselves worthy of the grace expressed by the name. He that belongs to God as His own has the fullness of riches in Him and is not in need of temporal gifts and blessings to complete his happiness. The Christians, therefore, gladly heed the call of the apostle: Shun, avoid, flee these things. It is a bad plan to try out one’s powers of resistance in courting the dangers connected with the lust of the flesh, the lust of the eyes, and the pride of life. To keep away from their alluring attractions is the one safe thing to do. By constant activity in matters pertaining to the kingdom of God and the service of his neighbor a Christian will put away from him the temptation to many sins of the flesh. Rather, on the other hand, he will follow after, seek with all his might, the virtues which are so often praised so highly in Scriptures: righteousness of life, according to which a person will at all times and in all conditions conduct himself in accordance with the Word of God and His holy will; godliness, according to which the entire religious life of a person will be one of reverence for the holy God; faith, which accepts the merits of Christ and finds comfort in the grace and help of God at all times; love, by which faith shows itself active in good works toward God and one’s neighbor; patience or steadfastness in sustaining trials; meekness and humility, according to which a person will not permit himself to become embittered. That is the one side of true Christian conduct.
But the other side is emphasized by the apostle with just as much force: Fight the good fight of faith, take a firm hold on eternal life, to which thou hast been called and hast confessed the good confession before many witnesses. The apostle uses the picture of an athletic contest, in which the participants must exert every muscle, every nerve to the utmost, if they desire to possess the victor’s crown. The entire life of the Christians is a continual battle against the many enemies of their faith; they must hold their faith against every attack, against every temptation. Hereby faith itself must contribute and impart strength for proper steadfastness, especially for securing, for laying hold upon, eternal life. The life of eternity with God above is in itself the prize for which the Christians must strive with unabated rigor and eagerness. For obtaining this prize Timothy and every other Christian has been called, that is the real object of their lives, Php_3:14 . This argument possessed all the more weight, since Timothy had professed his faith in Christ and in the certainty of eternal life in a confession before many witnesses. St. Paul is most probably referring to the confession made by Timothy at the time of his Baptism and reception into the congregation. For even in those early days a special baptismal confession was in use. This was a good, a fine, an excellent confession, both its content and its significance elevating it above all confessions with a mere worldly content. Since, moreover, many witnesses, very likely the entire congregation, had been present at the time of his making his confession of faith, he should remember also the obligation toward these Christian brothers and sisters, and not lightly set aside the responsibility resting upon him. These words are so important that they should be heeded also in our days by every catechumen or confirm and, both before and after the special rite by which he joins the congregation as a communicant member.
The matter is of such importance to Paul as to make him add a very impressive exhortation: I charge thee before God, who quickens all things, and Christ Jesus, who before Pontius Pilate testified the good confession, that thou keep the commandment immaculate, irreproachable, until the revelation of our Lord Jesus Christ. It is in the form of a serious, emphatic, cordial exhortation, of an earnest charge, that Paul addressed his pupil at this point. He adjures him before, in the sight of, God, of whom he says that He gives life to all things. God is the Source of all life, both physical and spiritual; Timothy, therefore, having received his spiritual life from God, may be assured that the same Lord will continue to keep him by His power unto life everlasting. But Paul not only reminds Timothy of God and His quickening strength, but also of his Savior Christ Jesus, whose frank confession as to His person and office during the trial before the Roman governor Pontius Pilate is an example for all Christians of all times. These two facts should be the reasons influencing and strengthening Timothy to keep the commandment, the sum of the entire body of Christian doctrine entrusted to him, immaculate, pure, uncontaminated, without the slightest admixture of error, and also irreproachable, so that no one would be able to bring a charge against him of even the slightest irregularity in his preaching. The gift of the pure doctrine is too precious to permit any careless handling. Timothy should therefore observe the charge to keep the doctrine in all purity until the revelation, the last coming, of the Lord Jesus Christ. With the second advent of Christ the Church will be transformed from the humble and militant to the glorious and triumphant state. Then also the proclamation of the Gospel-message will have an end, for then we shall see, possess, and enjoy what we have here believed.
As usual, the feeling of exaltation which takes hold of the apostle here lifts him to the point of joyous exclamation: Which in due time will show the blessed and only Powerful One, the King of kings and the Lord of lords, He alone having immortality, living in an inaccessible light, whom nobody of men has seen nor can see; to whom honor and everlasting power. Amen. The revelation of Christ will be shown; according to His human nature He will be revealed before the eyes of the astonished nations. God will set this revelation forth, cause it to be made. In due time this will be done, at the period of the world’s existence which is known only to God, having been hidden even from Christ according to His human nature in His state of humiliation. The Blessed and the only Powerful One God is called, since He is in possession of the fullness of heavenly bliss and happiness, and since He is, in His essence, almighty, the Sovereign, the Lord, or, as Paul continues to explain, the King of kings and the Lord of lords. ALL people that dwell on earth, no matter whether they bear the title and exercise the power of unlimited monarchs over millions of subjects, sink into insignificance beside Him. He alone has immortality; He is the only one in whom this attribute is a quality of His essence; He is the Source of everlasting life. He lives in a light of heavenly glory, which is inaccessible to mere human beings, to mortal sinners. The very reflection of the divine glory is unbearable to human eyes, Exo 34:30; much less will they be able to look into the glory of the divine essence itself. No man’s eyes have seen nor will see the glory of the great God of heaven, not on this side of eternity. And yet the apostle breaks forth into a deliberate doxology, saying that both glory and eternal strength should be given to Him. Our praise and adoration of His wonderful essence will continue throughout eternity, long after we have changed the mortal hull of our body into the glorified body of heavenly majesty. This is most certainly true.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Ti 6:11 . The apostle again turns to Timothy, exhorting him to a faithful fulfilment of his Christian and evangelical vocation.
] opposed to , 1Ti 6:10 [ ] ] The expression may be taken in a more general or a more special sense; so, too, in 2Pe 1:21 . It does not, however, follow “that Paul thus names Timothy here because of his evangelic office;” the exhortations following rather show that the apostle was thinking of Timothy’s position as a Christian; comp. 2Ti 3:17 .
] refers to the and that which is connected with it (de Wette, Wiesinger, and others); not to everything that has been said in 1Ti 6:3-10 , because “1Ti 6:17 ff. show that the author is keeping in view the subject of riches,” de Wette. vitare; comp. 2Ti 2:22 ; 1Co 6:18 . Hofmann wrongly deduces from this exhortation that Timothy had some inclination to ; one might as well deduce from the next exhortation that Timothy had no inclination to . . . It is to be observed that it is not said or ; comp., besides, the passages quoted.
] here as in Deu 16:20 , LXX.; Rom 12:13 , and other passages of the N. T. (neque exteris scriptoribus infrequens est haec hujus verbi notio; see Xenophon, Cyropaedia , viii. 1. 39; Thucydides, ii. 63; Leo). Paul names six Christian virtues which Timothy is to cultivate, the six being arranged in pairs. The two most general in meaning are placed first: (righteousness) and (comp. Tit 2:12 ). Then follow (not “faithfulness or conscientiousness,” but “faith”) and as the ground principle of the Christian life. Last come and ( . ., Philo, de Abrah . p. 379), which denote the Christian conduct proper in regard to the hostility of the world against the gospel, the former being opposed to submission, the latter to exasperation.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
B.Address to Timothy.A word for the rich.Conclusion of the Epistle
CH. 1Ti 6:11-21
11But thou, O man of God,7 flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. 12Fight the good fight of faith, lay hold on [the] eternal life, whereunto thou art also8 called [unto which thou wast called], and hast professed a [the] good profession before many witnesses. 13I give thee charge in the sight of God, who quickeneth9 all things, and before Christ Jesus, who before Pontius Pilate witnessed a [the] good confession; [,] 14That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ [Christ Jesus]: [,] 15Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; [,] 16Who 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.10 17Charge them that are rich in this world,11 that they be not high-minded, nor trust in uncertain riches [uncertainty of riches], but in the living12 God, who giveth us richly all things to enjoy; [,] 18That they do good, that they be rich in good works, ready to distribute, willing to communicate, 19Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal [the true]13 life. 20O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called [falsely named knowledge]: 21Which some professing have erred concerning the faith. Grace be with thee. Amen.14
EXEGETICAL AND CRITICAL
1Ti 6:11. But thou, O man of God, &c. The Apostle turns suddenly again to Timothy, as if he had entered almost too far into general topics, and wished henceforth to keep his young disciple wholly in view to the close of the Epistle. There is an emphasis in the tone with which he addresses him, as not only his spiritual son, but the man of God, the servant of the Lord. O man of God, is equivalent to the Hebrew . This name places Timothy, as a Christian prophet, by the side of the chosen messengers of the Divine will in the Old Testament (comp. 2Pe 1:21).Flee these things, ; that is, the , already spoken of, and again in 1Ti 6:17, where St. Paul mentions the true use of earthly riches.Follow after righteousness, godliness, faith, love, patience, meekness (comp. 2Ti 2:22). According to Rom 12:21, evil must be overcome by good; and thus St. Paul sets against the opposite vices a series of Christian virtues and affections. Righteousness is not here to be taken sensu forensi, but sensu morals, as uprightness, or integrity. Godliness, or, more specially, the direction of the inward life toward God (comp. Tit 2:12). Faith, love, the two primal virtues of Christianity, are to be here under stood in the usual Pauline sense. Patience, finally, concerns all which could disturb the soul; and meekness (, after the more probable reading; see Tischendorf), refers to all which might embitter the heart. So long as Timothy grew into this moral character, he ran no danger of infection from the shameless avarice of the heretical teachers. [These virtues seem grouped in pairs; and , touching general obedience to Gods law; and , the inner springs of Christian character; . and ., our spirit toward the enemies of the truth; see Huther, in loco.W.]
1Ti 6:12. Fight the good fight of faith (comp. 1Co 9:24; Php 3:12; 1Ti 1:18; 2Ti 4:7). A repetition of the favorite image by which St. Paul is wont to describe the Christian life, and especially that of the minister of the Lord. Here, too, Timothy is not addressed merely as a man or as an Evangelist, but in both relations. This fight is called good, not only in regard of its moral excellence, but as a lofty and noble one.Fight of faith; not strictly because it is on behalf of the faith (Mack and Heydenreich), but rather because it is born of the faith, is proper to the faith, and has its power only from the faith. The same figurative style is continued in what follows.Lay hold on eternal life; as the , for which the athlete strives, and which he grasps at the end of his course.Whereunto thou art called. This, according to Heydenreich, should also be considered a figurative expression, alluding to the herald who solemnly summons the athletes to the contest But this is less probable, since such a summons, though required, indeed, for the strife, was not so for the prize. We therefore understand . here in the ordinary sense of that outward and inward calling which gave success to the confessor of the gospel. This remembrance would awaken Timothy to his duty to press toward the mark; it would strengthen him in the assurance that, if he strove, his calling was the pledge of eternal life.And hast professed the good profession. A. fresh motive for Timothy in the fight of faith. Thou hast professed, should rather (De Wette, and others) be considered a new, independent proposition, than, as many do, to make dependent on the preceding , which gives a hard construction and a scarcely intelligible sense. The good profession which Timothy had made is not clearly defined by Paul. Some think it the confession made at baptism; others, that given at his induction into the ministry; others, a Christian testimony, given by him during some public persecution or some severe conflict But the youth of Timothy makes the last view improbable; and as his testimony (1Ti 6:13) is compared in some degree with that of the Lord, who had borne witness before Pilate in words as well as deeds, we may best refer this to one of the two occasions already named. The many witnesses, who surely were present at his ordination rather than his baptism, lead us to conclude that the Apostle alludes to the same event, named in 1Ti 4:14 and 2Ti 1:6. [This view of the text is maintained by Neander, Planting and Training of the Church, vol. ii; also by Ellicott, and others, in loco. It is worth noting, however, that the authentic traditions of the Church point back to the custom of such a confession of faith at baptism. Mos ibi servatur antiquus, eos qui gratiam baptismi suscepturi sunt publice, id est, fidelium populo audiente symbolum reddere; Ruffinus, De Symb. 3. We do not suppose that the later baptismal office existed in the apostolic day; but it is not at all improbable that the germ of such a usage began at that time.W.]
1Ti 6:13. I give thee charge confession. The allusion to Timothys confession leads the Apostle now to speak of the Saviour Himself, whose remembrance must awaken a new motive for fidelity and zeal.I charge thee (comp. 1Ti 1:3); a form of solemn adjuration well fitted to the grandeur of the subjectIn the sight of God, who quickeneth all things. An encouraging remembrance of the resurrection, and thus indirectly a motive against the fear of death in the cause of Jesus, to which the following clause also alludes; De Wette.And before Jesus Christ, who before Pontius Pilate. does not signify under Pontius Pilate (De Wette; so Bengel, periocha temporis notissima), but, as Mat 28:14, and elsewhere, coram. The recollection that the Lord had lived and suffered in the days of Pontius Pilate, was quite superfluous; but the statement that His confession was made coram procuratore, clearly shows to what witness the Apostle refers. It can only be that narrated in Joh 18:36 and Mat 27:11; and this was indeed worthy to be held up to Timothy, as the pattern of a true confessor of the truth in face of death. means here the same as in the verse before; and we may thus, when we recall this passage, justly regard Christ as the first Martyr of the New Covenant.
[There is somewhat striking in the identity of these words of Paul with the clause of the Apostles Creed, suffered under Pontius Pilate. It does not seem to us a mere verbal fancy, if we regard it, when coupled with the made by Timothy, as giving a hint in regard to the formation of that first and simplest symbolum of the faith. We reject, of course, the old, mechanical tradition, that this creed was made by the Apostles, or existed in its present written form before a later age. But the various fragments of such a received form of words, as we find them in Justin Mart., Apol., i. 13, Dial., 85; Irenus, Hres., 1, 2, and Tertullian; all agreeing in the ideas and general structure, while differing in detail, point clearly to some original confession of faith, probably oral; and although without sure date or authorship, yet running back so far toward apostolic time as to have been naturally ascribed to it. Thus this phrase, under Pontius Pilate, as cited by St. Paul, may have become incorporated with the earliest germinal creed. We have here what seems the structural law of growth in the church: first the age of organic, yet undeveloped life, then of scientific formation in doctrine and worship.W.]
1Ti 6:14. That thou keep, &c. St. Paul now sets forth the matter, which he has introduced to Timothy with so solemn a charge. . It is not likely, after so lofty an adjuration, that he meant merely his exhortation to flee from avarice (1Ti 6:11), and like sins. We look rather at his encouragement to the good fight of the Christian life, and the bold confession of the Lord (1Ti 6:12, et seq.). We may say that in this, as the chief commandment, all is embraced which could be asked of Timothy. The view of many, that we must regard this word, commandment, as the of the Christian moral law in general (1Ti 1:5), seems too far-fetched, and quite needless.Without spot, unrebukable; not to be referred to , but to . Paul exhorts Timothy so to keep the law, that it may not be stained and open to reproach, as with the false teachers; Huther.Until the appearing of our Lord Jesus Christ. The final of the Lord, at the judgment of the world, which in the apostolic age was expected as nigh at hand. Bengel justly says: Fideles in praxi su proponebant sibi diem Christi ut appropinquentem; not solemus nobis horam mortis proponere. We must, however, add that the Christian life of many has gained nothing by the change.
[It is to take nothing from the essential authority of the apostolic writings, if we grant their belief in a speedy advent of Christ. Indeed, our Lord declared that they had no revelation of the times (Act 1:7). The prophecy was, in its nature, a dim one, only to be interpreted by history; and it was natural that to them the lofty truth should be a present reality. It is thus by degrees the crude millennial theories of a Papias have faded away, because through eighteen centuries the Church has seen always a new, further horizon rise before it, and can more soberly read the historic plan of Christianity. Yet the kingdom of God should be to our mature faith a nobler reality than if we believed it literally at hand. See, in Neanders Planting and Training, some admirable remarks on the spiritual character of St. Johns doctrine of the .W.]
1Ti 6:15. Which in his times, &c., , …; a peculiar expression, unlike the usual style of St. Paul, yet clear in its meaning. God, the Father of our Lord Jesus Christ, will show, set forth, bring to pass, the glorious revelation of His Son (). Christ is unseen for a while; the time of His manifestation in full glory () rests in the counsels of God, who has appointed the exact moment.In his times (comp. Tit 1:3; Gal 4:4).The blessed and only Potentate. This mention of God, as One through whom the Epiphany of Christ is to be made known, calls forth from the Apostle a psalm of thanksgiving, in which he expresses those attributes of the Almighty which confirm this Christian hope, and which are contrasted with the desires of man after the transient goods of this world. Blessed, signifies one who has in Himself alone the sources of the highest joy; the only Potentate, the one only who has and exercises power. Perhaps is indirectly contrasted with the Gnostic notion of the many onsa notion which existed in its germ already in the Pauline age.The King Of kings and Lord of lords; not only in a spiritual, but a cosmical sense.
[We cannot but think that this passage, taken in connection with the whole sketch of these errorists, refers emphatically to a Jewish doctrine of ons. It may be clearly traced to the mystics of the Essene type. They held a hierarchy of Powers, emanations from the First Principle, and presiding over certain cosmical spheres. It was the germ of the Sephiroths of the Kabbala, and the ons of the Gnosis. See Ewald, Gesch. d. Volkes Israel, B. 4, p. 208. This was the esoteric science, kept for the illuminati, while the people held only the Jewish angelology in its exoteric, fanciful form. Such floating seeds of error may easily have fallen into the Jewish-Christian soil of the Church. See, for a clear view of this earlier Jewish Gnosticism, Reuss, Theol. Chret., vol. 1, p. 371, et seq.W.]
1Ti 6:16. Who only hath immortality. The Apostle continues to praise the excellencies of God; and here he specially sets forth that completeness, whereby in His eternal Being He is lifted above all changing things. Ac si dixisset Paulus, solum Deum non a seipso tantum esse immortalem et suapte natura, sed immortalitatem in potestate habere, ut in creaturas non competat, nisi quatenus suam illis virtutem inspirans eas vegetat; Calvin.Dwelling in the light which no man can approach unto. Possessor of the light, as He is possessor of the life. Like descriptions are found in Psa 104:2. God is clothed with light, as a garment, 1Jn 1:5. God is light, &c.Whom no man hath seen, nor can see. A description of the invisible nature of God, which includes also the idea that He is incomprehensible (comp. Joh 1:18; 1Jn 4:12; Col 1:15; Heb 11:27; Rom 11:33-36).To whom be honor and power everlasting) i.e., to whom they properly belong. Some suppose that we have here, as 1Ti 3:16, he fragment of an ancient church-hymn.
1Ti 6:17. Charge them that are rich in this world. The Apostle might have fitly closed the Epistle with this doxology. But he once more turns back to the topic, which bad been interrupted by his digression (1Ti 6:11-16). He had named the dangers of those who would be rich; he now addresses those who are rich in worldly goods. But he at once shows the merely relative worth of their wealth, in calling it of this world. He does not, however, speak of the rich as having their part exclusively in this world (Luk 16:25); rather, he encourages them to Christian godliness, because their wealth, though in itself temporal, may, by a wise and reasonable use, be raised to somewhat higher. Timothy must, therefore, warn them of their peril, and charge them not to he high-mindeda peculiar vice of rich men (Jer 9:24; Psa 62:9). Pride may be found without wealth; but it is hard to have wealth without pride.Nor trust in uncertain riches. The Apostle, in speaking not only of uncertain riches, but in substant. of the uncertainty of all riches, beautifully conveys the thought that he who trusts in them rests on that which is itself , and so is in worst peril.But in the living God, who giveth us richly, &c. As is critically untenable, many of the comments here are useless; yet those of Melanchthon and Calvin deserve notice. Instead of trusting in wealth, the rich should trust in the Giver, who wills that we should enjoy His rich gifts. , not strictly contrasted with asceticism, but with excessive desire for earthly things. To enjoy, not to rest our hearts on; Wiesinger.
1Ti 6:18. That they do good communicate. The Apostle does not merely warn the rich against error, but sets before them the right way which will gain the enjoyment God allows. To do good, is a general conception, like (Act 14:17); promoting the happiness of others.Rich in good works; meaning not Christian beneficence merely, but good action in general. The two next words are specific: ready to distribute, willing to communicate (comp. Luk 3:11;, Eph 4:28). If there be any distinction here, the former may mean the generous hand, the latter the sympathetic heart; both conceptions, however, are connected, and neither of worth without the other.
1Ti 6:19. Laying up in store, &c., . St. Paul makes clear, that through such works of love we promote our own eternal interests. Our action toward others is a treasure for ourselves (comp. Mat 6:21). It is obvious that spiritual treasures are meant, as a good foundation against the time to come, . This view of a treasure as is not strange in such a concise style as the Apostle here uses, evidently hastening to the close, and critical conjectures are thus superfluous. The conception is at bottom the same with that of our Lord (Luk 16:9).That they may lay hold on the true life. instead of (see textual note above). , not , is here to be understood. The attainment of a true life is thus the highest end, which the rich must seek by the wise and worthy use of his wealth. Thus he reaches the , which St. Paul set before Timothy. Bengel very finely says: Mercator, naufragis salvus, thesauros domum prmissos invenit. [This strong expression of St. Paul seems at first glance hardly Pauline. It must not be abused into any notion of a deposit of meritorious works, as it has been by some Roman expositors. In the deepest sense, eternal life is a gift, and its only the grace of God. To be charitable for the sake of gaining heaven by it, is absurdity, for the selfish motive vitiates the act. It is the same fallacy which in former days so often led the rich noble, after a life of bloodshed, to wipe out his sins by building a church. But St. Paul alike denies that empty faith which has no fruit in real charity. The love that is rich in good works, grows within as it gives away; and that wealth of the heart a Christian man shall carry with him when he dieth, for it is of the very being of the sow.W.]
1Ti 6:20. O Timothy, keep that, &c. Once more the Apostle sums the whole Epistle in one heartfelt, closing injunction. O Timothy, he says out of the fulness of his fatherly heart, keep that committed to thy trust, (comp. 2Ti 1:12). As there is no exact statement here, there is room for many conjectures, and there have been enough, older and newer. It seems obvious, from the occurrence of at the close, that something general and of high value is meant; it may be the sound doctrine, it may be the ministerial office, or both together. The former view seems preferable, since is better referred to the treasure of the word, than of the ; and yet more there seems to be, in what directly follows, an antithesis between sound doctrine and error. as well as in the Greek signifies the deposit of anything with a person, who holds himself bound to return it uninjured; and hence the word is applied to the thing, the depositum itself.Avoiding, &c.; denoting the way in which Timothy should keep this trust.Profane and vain babblings (comp. 2Ti 2:16). Nothing is here meant beyond the and , whose worthlessness St. Paul has already shown; the error of the heretical teachers, here anew branded as at bottom empty negation. He adds a yet further feature: oppositions of science falsely so called; i.e., unworthy of so good a name. The errors are called , not only because they were utterly opposed in themselves to pure gospel doctrine, but brought forward in a direct polemic way against it. For other explanations, see Be Wette. Conybeare and Howson well say in loco: The most natural interpretation (considering the junction with and the ascribed to the heretics above, 1Ti 6:4) is to suppose that St. Paul here speaks not of the doctrines, but of the dialectical and rhetorical arts of the false teachers. These antitheses were the fruit of the falsely so-called science. It is acknowledged that the errorists already in that time boasted of a higher knowledge in the mysteries (Col 2:8). But St. Paul, at the close, explains how this was the direct enemy of the , the principle of faith in the truth.
[This expression at the close deserves far more study than most expositors give it. It clearly shows that these false theories not only existed in a sporadic way, but had already assumed the defined form, and even the name of a Gnosis. No explanation of the is satisfactory, from our almost entire ignorance of the methods of that early school. Perhaps some earlier Marcion had brought forward his views in the shape of an antilogy to the received teaching. But, in any case, St. Paul recognized the distinct chasm between a Christian truth and a false science. The one was a theosophy, the other a living spiritual fact. The one turned Christianity into a Rabbinical school, with its doctrine of divine emanations and the dualism of an evil material principle; the other taught the plain revelation of God in the incarnate Son. The one held the union of the soul with the divine by a rigid asceticism, or a spiritual ecstasy; the other knit Christian growth with the ties of household and social life. The one gave an esoteric knowledge for the few initiated; the other a religion of duty for all men. We cannot read this Epistle, and that to the Colossians, without clearly seeing the seed-vessels of all, which ripened in Marcion and Valentinus.W.]
1Ti 6:21. Which some professing, &c. The worst peril of a Christian man is surely in losing the straight road of the gospel and straying into the byway. It had been so with many so-called wise, whose hapless end should be a warning to Timothy. Which some professing, ; quam nonnulli profitentes, quite as in 1Ti 2:10. They professedly sought salvation in their knowledge, and in this very way have erred concerning the faith, (comp. 2Ti 2:18). Bengel: Veram sagacitatem, qu fidei est, amiserunt, non capientes quid sit credendum et quid sit credere (comp. 2Ti 3:7-8).Grace be with thee. Amen. ; according to A. F. G., should be read, in which case the church would be included, so far as it had any knowledge of the Epistle. As, however, it is addressed specially to Timothy, no more salutations are added. In the Second Epistle it is otherwise, since it was, in a measure, the farewell of the Apostle to the church, and to life.
DOCTRINAL AND ETHICAL
1. The illustration, drawn from the ancient athletic contests, sketches most strikingly the character, the calling, the dangers, and high hopes of the Christian life. It is not strange that it has been a favorite figure of believers in all times, as well as of Paul. But it sets before us likewise the object of the minister of the gospel, who is called to be a witness of the Lord. His life is a combat, but a combat which assures him, if he be faithful to the end, of the heavenly crown.
2. The remembrance of the solemn profession made by the Christian on entering the church, must indeed inspire in him a true and steadfast zeal. We also, as well as Timothy, have, in our union with Christ and His Body, confessed before many witnessesministry, teachers, friends, the whole visible and invisible Churchnay, before the Lord and His angels. This confession is, then, more than an outward show; it is to be confirmed by our life. Next to the thought of the Lords coming (Mat 10:32-33), this of our good confession has the strongest influence on our fidelity. (Compare the view of the nature and importance of confirmation, by Nitzsch, Pract. Theol., vol. ii., p. 436).
3. Shallow and unsatisfying as the rationalistic view is of our Lords suffering and death, as only the confirmation of His teaching and the bestowal of a high example, yet it would be as one-sided if we forget that He was the first, noblest witness of the truth. It is to be noted, that martyrs and witnesses () are the same word.
4. The doctrine of the invisible being of God, rightly understood, is a needful safeguard against all anthropomorphism and anthropopathism (comp. Exo 33:18; Exo 33:23). Whatever in this truth of the unseen Jehovah was hard for Israel, is done away for us Christians, who have seen the Father in the Son (comp. Joh 1:18; Joh 14:9).
5. The name here ascribed to GodKing of kings and Lord of lordsis the same given (Rev 17:14; Rev 19:16) to the glorified Saviour; a clear proof of the divinity of the Son.
6. Christianity does not forbid the use of riches, and assigns no other limits to the lawful enjoyments of life than what reason and conscience approve. But it warns the rich of his special perils, and strives to make earthly wealth the means of growth in the heavenly. The story of the rich young man (Mat 19:16-21) is a weighty illustration of St. Pauls precept.
7. The relation of to has been always an essential question. The credo quia absurdum and the quro intelligere, ut credam, are alike one-sided. The true position is given in the credo, ut intelligam. Man must rise through faith to knowledge, and again pass through knowledge to a growing faith. The true connection is nobly pointed out by St. John (1Jn 5:13): These things have I written unto you that believe in the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe in the name of the Son of God. Irrational as it is to scorn knowledge in the name of faith, it is as fruitless to recognize nothing as the object of , which has not been first reached by . The credo, quamquam absurdum, finally, is truer than the non credo, quia absurdum. The may develop the truths of faith, but can in no way take the place of faith.
[St. Augustin: Reason should not submit, unless it decides for itself that there are occasions when it ought to submit. Its very submission is then reasonable.
Pascal, Penses: Nothing is so rational, as the disavowal of reason in what is of faith. And nothing is so contrary to reason, as the disavowal of reason in what is not of faith. Both extremes are alike dangerous: the exclusion of reason, and the admission of reason alone.W.]
9. Nullusne ergo in Ecclesia Christi profectus habebitur religionis? Habeatur plane et maximus, sed ita tamen ut vere profectus sit ille fidei, non permutatio. Siquidem ad profectionem pertinet, ut in semet ipsa una quque res amplificetur, ad permutationem vero, ut aliquid ex alio in aliud transvertatur. Crescat igitur oportet, et multum vehementerque proficiat tam singulorum quam omnium, tam unius hominis quam totius Ecclesi tatum ac sculorum gradibus intelligentia, scientia, sapientia, sed in suo dumtaxat genere, in eodem scilicet dogmati, eodem sensu eademque sententia. Imitetur animarum religio rationem corporum, qu licet annorum processu numeros suos evolvant et explicant, eadem tamen qu erant, permanent; Vincent. Lirin., Commonitorium, chap. 28.
HOMILETICAL AND PRACTICAL
The minister of the gospel a man of God: (1) His inferiority to, (2) his equality with, (3) his rank above the prophets of the Old CovenantNot enough to escape error; we must also excel in godliness.
1Ti 6:12 (specially fitted for confirmation): The combat of the Christian life: (1) The life of the Christian a fight; (2) a good fight; (3) a fight of faith; (4) a fight whose prize is life eternal; (5) a fight inspired by the remembrance of our good confession.Jesus before Pilate, the archetype of a confessor of the truth.How the thought of the Lords advent should fill us with steadfastness.Although the time of Christs coming be wisely hid from us, yet it is exactly fixed in the counsels of God.God, who only hath immortality: (1) The sublimity; (2) the comfort of this truth.Dangers, duties, blessings of wealth.The illusion of worldly, and the sure hope of heavenly riches.How may wealth be a hindrance, how a help to eternal life?The wealth of God: (1) He gives all things; (2) He gives richly; (3) He gives for us to enjoy.The unity of faith and knowledge in Christianity.The true and false illumination.Christian faith also true wisdom (comp. Luk 10:21).
Starke: Anton: There is much to endure in the office of the Christian teacher, but eternity lies beyond. If we look thither, we shall not weary of the combat (1Pe 5:4; 2Co 4:14; 2Co 4:16).Hedinger: Knowing and professing [Erkennen u. bekennen] should not be separated (Rom 10:9.).Anton: There is no higher comfort than in looking to Christ. Nothing can befall us in the work of the ministry which has not a response from Christ (Heb 12:2).It is a well-tried Christian habit, to strengthen ourselves through the sufferings of ChristAs God is King of kings and Lord of lords, we must never obey the kings and lords of this world when they claim what is against Gods law (Act 5:29).Cramer: God hath still as much to give as He hath given. The earth is His, and all that therein is (Psa 24:1).Starke: God gives many wealth, that He may try partly their gratitude to Him, partly their kindness to the needy (Exo 16:4)He who helps the poor, gives God his money on interest, and gains more than he lays out (Pro 19:17).The gospel is a wealth entrusted us by God; therefore must we care, like all who hold trust funds, not to lose this treasure (Rev 3:10-11).Osiander: The highest science is, to know, to simply believe, and freely obey Gods word (Luk 8:16).
Heubner: The remembrance of past battles strengthens for the new.We should never fall behind ourselves.The sottishness of the proud is trust in wealth.Good works are a heavenly capital, yielding an overflowing profit.The notes of the true knowledge (see Jam 3:17).
Von Gerlach: Whoso builds on the changeable, must needs be lost; whoso builds on the immortal, changeless God, lives in His life, His wealth, and shall share His eternity.
Lisco: The Christian life (1) strives after perfection (1Ti 6:11); (2) fights against sin (1Ti 6:12); (4) endures till the life of glory (1Ti 6:13-14).Counsel: (1) for the worldly rich; (2) the mentally rich, who overvalue knowledge.Nitzsch (1Ti 6:12; 1Ti 6:15): How right and needful that we make a good confession to the best of Confessors (Sermon V., p. 138).Beck: The high calling of the man of God: (1) To what; (2) for what.Fischer: The characteristics of the Christian life.
Footnotes:
[7]1Ti 6:11.[Lachmann omits the article before ; so also the Sinaiticus. In the same verse, is to be preferred to the common reading, .E. H.]
[8]1Ti 6:12. after omitted by the modem authorities; see Tischendorf. [Not in the Sinaiticus.E. H.]
[9]1Ti 6:13.[Tischendorf and Lachmann, after A. D. G., read . Sinaiticus has, like the Recepta, . Etymologically, of course, the words differ, but there is not much difference in the sense in this place.E. H.]
[10]1Ti 6:16.[I suggest the following translation of 1Ti 6:15-16 : Which in his own times the blessed and sole sovereign, the King of kings and Lord of lords, who alone has immortality, (who) is dwelling in light inaccessible, whom no man (or, none amongst men) hath seen, or can see, shall shew. To whom be honor and power everlasting. Amen.E. H.]
[11]1Ti 6:17.Instead of the usual , the Sinaiticus has .
[12]1Ti 6:17.This adjective is wanting in A. G., and others, and is omitted by Tischendorf. In D., and in the Sinaiticus, the article is wanting. [The Sinaiticus has ; Lachmann, . Tischendorf retains .E. H.]
[13]1Ti 6:19.Instead of , we should read, with A. D.1 E. F. G., the Sinaiticus, and others, . So Griesbach, in this place.
[14]1Ti 6:21.Probably spurious.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 2237
PRACTICAL PIETY ENFORCED
1Ti 6:11. Thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
NEVER can we lay too great a stress on the practical duties of Christianity, provided we keep them in their proper place, and perform them not for the purpose of making them a justifying righteousness before God, but of evincing the sincerity of our faith in Christ, and the truth of our love to him. The things of this world always stand, as it were, in competition with him; and the carnal man gives to them a decided and habitual preference. It is in vain that men are told how unsatisfying and transient a portion the world is, or what evils the love of it will entail upon us. The ungodly will affect riches as a source of happiness, and will pursue them as their chief good: but the true Christian must not do so: Thou, O man of God, whoever thou art, thou must flee these things, and follow after the things which will make for thy eternal peace. There is in this exhortation a peculiarity worthy of our attention: and, that I may present it to you in its just view, I will point out,
I.
The duties here inculcated
They are two: the avoiding of evil, and the cultivating of good. Let us mark,
1.
The evils to be avoided
[An inordinate desire of wealth, and an eager pursuit of it, are unworthy of the Christian character. Contentment is that rather which becomes him: for, in truth, it is but little that a man needs in this world, The richest man in the universe, what has he beyond food and raiment? That his food is more delicate, and his raiment more splendid, is of very small importance: the more homely comforts of the poor are as acceptable to them, as the luxuries of the rich to them. Habit soon familiarizes the mind to the situation in which we are placed; and equally reduces the zest with which abundance is enjoyed, and the pain with which penury, if not too oppressive, is sustained. Under a conviction of this, the Christian maintains a holy superiority to the world and all its vanities; and learns, in whatsoever state he is, therewith to be content [Note: Php 4:11.].]
2.
The graces to be cultivated
[Here is a chain of graces, no link of which should be broken. Righteousness should pre-eminently characterize a child of God. There should be in us no disposition to encroach upon the rights of others; but a firm determination of mind to do unto all men as we, in a change of circumstances, would have them do unto us. But with this must be blended godliness; for, if we are to render unto man his due, so must we also unto God; giving to him our heart, and exercising continually those holy affections towards him, which insure the entire affiance of our souls, and the unreserved obedience of our lives, By the term faith we may understand either that belief in Christ, which is its general import: or a fidelity in executing whatever can be justly expected of us. In both points of view, it is a most important grace: for, in the former sense, it is that which interests us in the Lord Jesus, and in all that he has done, or is doing, for us; and, in the latter sense, it is that whereby alone we can approve the sincerity of our faith and love. To these must love also be added: for, what is a Christian without love? Let him know all that man can know, and do all that man can do, and suffer all that man can suffer, and without love, he is no better than sounding brass or a tinkling cymbal. Together with these active graces, we must possess also such as are passive: we must exercise self-government, under all the circumstances that may occur; possessing our souls in patience, under all the trials of life.: and shewing all meekness unto all men, however perverse they may be in their spirit, or however they may endeavour to irritate and inflame us. These graces are absolutely indispensable to the Christian character; and whilst we flee the foregoing evils, we must follow after these, without exception or intermission.]
But to feel the force of the Apostles exhortation in reference to these duties, we must consider,
II.
Their mutual influence and relation to each other
The love of money will altogether despoil the soul of these graces
[Only let self-interest get an ascendant over us, and we shall no longer listen to the claims of justice: there will be a bias upon our minds, that will affect, not our actions only, but our very judgment: we shall lean to self in all our decisions; and shall be led to infringe upon the rights of others, almost without a consciousness or suspicion that we are going beyond the bounds of justice and equity.
As for godliness, it is impossible that that should flourish, where such noxious weeds, as the love of money generates, are suffered to grow. Truly that accursed evil will eat out every thing that is good. It is called the root of all evil: and it well deserves that character; for to serve God and Mammon too is absolutely impossible: whichever we adhere to, we must, of necessity, renounce the other.
The graces too of faith and love, what scope have they for exercise in a heart imbued with selfishness? Darkness is not more opposed to light, than this evil is to those divine principles: nor can any person under its malignant influence follow, or even discern, the path which those sublime feelings would prescribe.
As for patience and meekness, we must not look for them in a mind debased with the love of filthy lucre. Whenever the favourite disposition of the heart is thwarted, impatience will evince itself in no questionable shape, and irritability break forth, both in word and act.
In proof of these assertions, we need only survey the spirit of rival nations, when their interests are thought to clash: or we may look at kindred societies in our own country; or at individuals that are engaged in the same profession; or even at members of the same family, whenever their pecuniary interests have been at stake. I speak not too strongly, if I say, that discord is almost the invariable fruit of conflicting interests; and that, in proportion as the love of money reigns in any bosom, the graces, of which we have spoken, are weakened and dispelled.]
On the other hand, the exercise of these graces in the soul will keep down that hateful lust which we have been contemplating
[It is manifest that the high principles of righteousness and godliness, of faith and love, of patience and meekness, will give to the soul an elevation above the low, degrading, and debasing feelings of selfishness. They give to the mind a far different cast: they open to it sublimer views; they inspire it with nobler sentiments; they furnish it with a more exalted employment. Suppose an angel to be sojourning on earth; what a contempt would he feel for wealth, and what a pity for all who are fascinated by its allurements! So, in proportion as the grace of God operates in our souls, the lust of the flesh, the lust of the eye, and the pride of life, will be held as objects worthy only to be despised and shunned.]
Address
1.
The man of this world
[What clearer proof can you have of the vanity of wealth, than by viewing the disorders which the love of it produces through the whole world? Truly, the coveting after money is incompatible with real happiness, and has been the means of piercing the souls of men with many sorrows. Let me, then, entreat you to flee these things. Flee not only from, the inordinate pursuit of wealth, but even from the secret love of it in your hearts. You should have higher objects in view, even the attainment of the Divine image, and the ultimate possession of the heavenly glory. Flee, then, from those things, and follow after these with your whole hearts.]
2.
The true Christian
[What a name is this by which you are here calleda man of God! Doubtless, in the first instance, it designates rather those who are in the office of the ministry: but as all saints are children of God, they may with propriety be addressed by the term that is here used. Consider, then, thou man of God, what line of conduct befits thy character. Surely thou shouldest be as a city set on a hill: thou shouldest be as a light in a dark world. Oh! see to it that thou walk worthy of thy high calling, and worthy also of Him that bath called thee. Let no earthly lusts debase thy soul. Live to God: live for God: live as those who are born from above, and as those whose treasure is in heaven. Especially cultivate the graces that are here commended to your pursuit; and let all who see you, acknowledge you as the seed whom the Lord hath blessed.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(11) But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. (12) Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and 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 without spot, unrebukeable, until the appearing of our Lord Jesus Christ: (15) Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; (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.
There is somewhat particularly striking in the name which Paul here gives to Timothy, as a minister of Christ, Man of God. Man of God, by virtue of right, in electing, redeeming, regenerating grace; and, specially, as ministering in holy things. So the Prophets of old were distinguished. 2Ki 4 throughout. And the direction to flee from the corrupt affections of the heart, and the pursuits of the world, and follow Christ and his righteousness, with all the sweet and blessed connections in Christ, is very beautiful.
What a very sublime description is here given of the divine essence? God, in his threefold character of Persons, is undoubtedly invisible, and incomprehensible, and never to be known, or seen, or apprehended, but in the Person of the God-man Mediator. It is the Son of God who hath come forth from the invisibility or Jehovah, to make known all that can be made known of the essence and nature of God. Joh 1:18 . See Col 1:20 . and Commentary.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
Ver. 11. But thou, O man of God ] If Timothy were that angel of the Church of Ephesus, Rev 2:1 , that left his first love (as some think he was), this counsel was but needful. Christ cautions his disciples to beware of worldliness, Luk 21:34 .
Flee these things ] Remis velisque, with all thy might, that thou be not tacked with them, taxed for them.
Follow after righteousness ] These are notable antidotes against covetousness. Paul shows him a better project; points him a sovereign amulet or antidote made up of these precious ingredients: 1. Righteousness, which gives every man his own. 2. Godliness, which gives God likewise his own (this the covetous man cannot awhile to do). 3. Faith, which feareth no famine, quelleth and killeth distrust. 4. Love, a professed enemy to sinful self-love, that nurse of covetousness. 5. Patience, to wait upon God, and not to make haste to be rich. 6. Meekness, in case of cross accidents; when the covetous, troubled by others, troubleth his own house, and meditateth revenge.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 16 .] Exhortation and conjuration to Timotheus, arising out of these considerations .
Fuente: Henry Alford’s Greek Testament
11 .] But (contrast to above) thou (emphatic), O man of God (the designation of prophets in the O. T.: cf. LXX, 1Ki 9:6 , 1Ki 9:7 , 1Ki 9:8 1Ki 9:10 , al.; and hence perhaps used of Timotheus as dedicated to God’s service in the ministry: but also not without a solemn reference to that which it expresses, that God, and not riches (see the contrast again 1Ti 6:17 ) is his object of desire), flee these things ( and its accompanying evils): but (the contrast is to the following these things, underlying the mention of them) follow after (ref. 2 Tim., where both words occur again) righteousness (see Ellic.’s note and references), piety (so , , Tit 2:12 ), faith (not mere rectitude in keeping trust, for all these words regard the Christian life), love, patience (under afflictions: stedfast endurance: better than ‘ stedfastness ’ (Conyb.), which may be an active endurance), meek-spiritedness (ref.: we have in Philo de profugis, 1, vol. i. 547, in Basil. M. These two last qualities have reference to his behaviour towards the opponents of the Gospel):
Fuente: Henry Alford’s Greek Testament
1Ti 6:11-16 are a digression into a personal appeal. Cf. 2Ti 2:1 ; 2Ti 3:10 ; 2Ti 3:14 ; 2Ti 4:5 .
Fuente: The Expositors Greek Testament by Robertson
1Ti 6:11 . : It argues a very inadequate appreciation of the fervour of the writer to suppose, as Theod. does, that this is an official title. The apostrophe is a personal appeal, arising out of the topic of other-worldliness which begins in 1Ti 6:5 . Timothy, as a Christian man, had been called to a heavenly citizenship. He was a man of God, i.e. , a man belonging to the spiritual order of things with which that which is merely temporal, transitory and perishing can have no permanent relationship. The term occurs again, with an admittedly general reference, in 2Ti 3:17 . In any case Man of God , as an official title, belonged to prophets, the prophets of the Old Covenant; and we have no proof that Timothy was a prophet of the New Covenant, though he was an evangelist (2Ti 4:5 ), and possibly an apostle (1Th 2:6 ).
: i.e. , and its attendant evils. Love of money in ministers of religion does more to discredit religion in the eyes of ordinary people than would indulgence in many grosser vices.
It is to be noted that , , recurs in 2Ti 2:22 . The phraseology is based on Pro 15:9 , , and is thoroughly Pauline, as the reff. prove. The six virtues fall perhaps into three pairs, as Ell. suggests: “ . and . have the widest relations, pointing to general conformity to God’s law and practical piety [ cf. . . , Tit 2:12 ]; and are the fundamental principles of Christianity; . and . the principles on which a Christian ought to act towards his gainsayers and opponents”. As a group, they are contrasted with the group of vices in 1Ti 6:4-5 ; but we cannot arrange them in pairs of opposites. We may add that results in (Jas 1:3 ; Rom 5:3 ; 2Th 1:4 ; 2Ti 3:10 ; Tit 2:2 ; Heb 12:1 ), as does in . is sustinentia ( [304] here, and Vulg. in 1Th 1:3 ) rather than patientia ( [305] and Vulg. here).
[304] Cod. Frisingensis
[305] The Latin text of Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
, , and are also combined in Tit 2:2 ; cf. 2Ti 3:10 , also 2Pe 1:5-7 , where , with other virtues, forms part of the group.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Ti 6:11-16
11But flee from these things, you man of God, and pursue righteousness, godliness, faith, love, perseverance and gentleness. 12Fight the good fight of faith; take hold of the eternal life to which you were called, and you made the good confession in the presence of many witnesses. 13I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who testified the good confession before Pontius Pilate, 14that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ, 15which He will bring about at the proper timeHe who is the blessed and only Sovereign, the King of kings and Lord of lords, 16who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen.
1Ti 6:11 “But flee from these things” Timothy is commanded (present active imperative, cf. 2Ti 2:22) to flee from the things discussed in 1Ti 6:3-10 (i.e., endless controversies and/or love of money). This is in contrast to the things he was to preach and teach (cf. 1Ti 6:2 b), which are listed in 1Ti 5:1 to 1Ti 6:2 a. Christianity involves initial and continuing choices!
NASB, NRSV
TEV”you man of God”
NKJV”O man of God”
NJB”as someone dedicated to God”
This was an honorific title from the OT which was used of Moses (i.e., Deu 33:1; Jos 14:6), Elijah, Elisha, Samuel, David, and unnamed prophets (i.e., 1Sa 2:27; 1Ki 12:22; 1Ki 13:1). In 2Ti 3:16-17 it is used for all believers equipped by the word of God. The false teachers are not men of God nor are they equipped by the Word of God.
“pursue” This is another present active imperative, an ongoing command. The first (“flee”) is negative, the second imperative (“pursue”) positive. Both are crucial for sound teaching and personal righteousness.
“righteousness” This must refer to holy living (cf. Jas 3:13-18), not to imputed (forensic) righteousness as in Romans 4. Romans 1-8 (a doctrinal summary) speaks of our position in Christ (i.e., justification). The Pastoral Letters (letters against false teaching) speak of our possessing our possession (i.e., sanctification, see Special Topic at 2Ti 2:21).
For “righteousness” see SPECIAL TOPIC: RIGHTEOUSNESS at Tit 2:12.
This list of Christlike qualities is exactly opposite of the lifestyles of the false teachers. By their fruits you shall know them (cf. Matthew 7).
“godliness” This is a recurring theme (cf. 1Ti 3:10; 1Ti 4:7-8; 1Ti 6:3; 1Ti 6:5-6; 2Ti 3:5, see Special Topic at 1Ti 4:7). Eternal (see Special Topic at 1Ti 4:7) life has observable characteristics. To know God is to be (desire to be) like God (cf. Mat 5:48).
NASB, NJB”perseverance”
NKJV”patience”
NRSV, TEV”endurance”
The Greek word hupomon has several possible English translations. In A Greek-English Lexicon of the New Testament, Bauer, Arndt, Gingrich, and Danker say that this word refers to the enduring of toil and suffering (p. 846). Timothy was to face (1) the problems; (2) those who caused the problems; and (3) those affected by the problems with a steadfast endurance. See Special Topic at 1Ti 4:16.
“gentleness” Not only was Timothy to endure and persevere, but he was to do so with a faithful, loving, gentle spirit (cf. 1Ti 3:3; 2Ti 2:25; Tit 3:3; Gal 6:1; Jas 1:21; Jas 3:13; Jas 3:17; 1Pe 2:18; 1Pe 3:4).
1Ti 6:12 “fight the good fight of faith” This is a present middle (deponent) imperative. The cognate verb and noun are used here to intensify the athletic (cf. 1Ti 1:18; Heb 12:1-3) or military (cf. Eph 6:10-18) metaphor (Paul also “fought the good fight,” cf. 2Ti 4:7). We get the English word “agony” from this metaphor.
“take hold of the eternal life” This is an aorist middle imperative (cf. 1Ti 6:19). This is metaphorical of the winning athlete receiving the trophy or crown. This shows mankind’s need to initially respond (cf. 1Ti 6:12 b) and continue to respond in faith. The next phrase shows God’s keeping power (cf. 1Ti 6:12 c). These are both true and valid covenantal aspects of salvation; they are paradoxical, but true! Eternal life is a way of referring to the consummation of the gospel hope (i.e. glorification, cf. Rom 8:30).
“to which you were called” This emphasis on God’s electing and keeping power (cf. 1Co 1:9) must be combined with our daily faith cooperation. Predestination and perseverance must be held together as two sides of one coin.
SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance
“and you made the good confession” This is the Greek word homologe, which speaks of a public profession or confession (cf. 1Jn 1:9). This seems to refer to Timothy’s baptism as his public profession of faith. Early believers repeated the formula “Jesus is Lord” (cf. Rom 10:9-13) as their personal and public profession of faith in Jesus. This brief phrase implied His humanity, deity, atonement, and exaltation (cf. Php 2:6-11).
SPECIAL TOPIC: CONFESSION
“in the presence of many witnesses” This may refer to
1. Timothy’s ordination (cf. 1Ti 5:14; 2Ti 1:6)
2. his public profession before the local church (cf. Act 16:1-2)
3. more probably, his baptism.
1Ti 6:13 “I charge you in the presence of God” 1Ti 6:13-16 are one sentence in Greek. As Timothy confessed Jesus publicly (cf. Mat 10:32-33), now Paul charges him also in God’s presence (cf. 1Ti 5:21; 2Ti 4:1).
Paul “charges” or commands Timothy often in the Pastoral Letters. Sometimes these refer to things that Timothy should do (cf. 1Ti 1:3; 1Ti 1:18; 1Ti 4:11; 1Ti 5:21; 1Ti 6:13; 2Ti 4:1) and sometimes to what he should tell others (cf. 1Ti 5:7; 1Ti 5:21; 1Ti 6:17; 2Ti 2:14).
The pronoun “you” is in the infinitive “to keep” of 1Ti 6:14. Some MSS inserted it after the verb “I charge” in 1Ti 6:13 (MSS cf8 i2, A, D, H). It is omitted in MSS *, F, G. UBS4 cannot decide which is original. Obviously, like so many Greek variants, it does not affect the meaning of the long sentence from 1Ti 6:13 to 1Ti 6:16.
“who gives life to all things” God is the origin and source of all life (cf. 1Ti 6:16; 1Ti 1:17; 2Ti 1:10). There is no life apart from Him. The OT title YHWH, from the Hebrew verb “to be” (cf. Exo 3:14), is a word play on this very concept. God is the only one who can give and sustain physical and eternal life.
This term has connotations of both (1) giving life (cf. 1Sa 2:6; 1Ti 6:13) and (2) preserving life (cf. Jdg 8:19; 1Sa 27:9; 1Sa 27:11; 1 Kgs. 21:31; Luk 17:33; Act 7:19). YHWH does both through Christ.
“and of Christ Jesus, who testified the good confession before Pontius Pilate” Jesus is called the “Faithful witness” (cf. Rev 1:5; Rev 3:14). The term “before” (enpion) can mean (1) “front of” or (2) “in the time of.” Therefore, this could refer to Jesus’ entire life of witness or specifically His trials (cf. Mat 27:2; Joh 18:33-37).
1Ti 6:14 “that you keep the commandment without stain or reproach” This may refer to 1Ti 6:11-12. Timothy was to live in obedience and purity, unlike the false teachers. See Special Topic at 1Ti 3:2.
“until the appearing of” In 2Ti 1:10 and Tit 2:11 this term (epiphaneia) is used of Jesus’ first coming, but here and in 2Th 2:8; 2Ti 4:1; 2Ti 4:8; Tit 2:13 it is used of His Second Coming. The Second Coming has always been a strong incentive to live the Christian life. See Special Topic at Tit 2:13.
1Ti 6:15 “which He will bring about at the proper time” This same phrase is used in 1Ti 2:6 and Tit 1:3 of Jesus’ first coming. The “He” describes God the Father’s knowledge and control over the first and second comings of the Messiah (cf. Mat 24:36; Act 1:7). The Jerome Biblical Commentary (p. 357) suggests that 1Ti 6:15-16 are a quote from a Christian hymn (cf. 1Ti 1:17; 1Ti 3:16; 2Ti 2:11-13).
“He who is the blessed and only Sovereign, the King of kings and Lord of lords” This prayer is similar to 1Ti 1:17. These descriptive phrases initially and contextually refer to God the Father:
1. “blessed” (1Ti 1:1)
2. “only Sovereign” (1Ti 1:17; cf. Sir 46:5)
3. “Lord of lords” (Deu 10:17; Psa 136:3)
The title “King of kings” is parallel to “Lord of lords” and is used of Jesus in Rev 17:14; Rev 19:16. It originally referred to the kings of Mesopotamia, but was used by the Jews during the interbiblical period to refer to YHWH.
1Ti 6:16 “who alone possesses immortality” This is the term “death” with the alpha privative (cf. 1Co 15:53-54). This seems to be the basic meaning of the OT title “YHWH,” the ever-living, only-living One (cf. Exo 3:14-16). Notice the inference of monotheism (see Special Topic at 1Ti 2:5), “who alone possesses”! YHWH is the origin and source of life and there is no other!
“and dwells in unapproachable light” The rabbis called the “cloud of glory” the Shekinah, which is from the Hebrew term “to dwell” (with the implication “to dwell with permanently,” cf. Exo 24:17; Exo 23:20).
“whom no man has seen or can see” In the OT God’s holiness was so awesome that no sinful human could see God and live (cf. Gen 16:13; Gen 32:30; Exo 20:19; Exo 33:18-20; Jdg 6:22-23; Jdg 13:22; Isa 6:5; Joh 6:46; 1Jn 4:12). In the NT believers have seen Him truly revealed in Jesus (cf. 1 John 1:18; 1 John 6:46) and will see Him personally one day (cf. Mat 5:8; Heb 12:14; Rev. 22:40).
“to Him be honor and eternal dominion” Paul often breaks into a doxology of praise to God the Father (cf. 1Ti 1:17). The Son is the Father’s instrument of creation, revelation, redemption, and judgment. However, the eternal kingdom belongs to the Father through the Son (cf. Dan 7:13; 1Co 15:25-28).
“Amen” This is a Hebrew idiom of affirmation.
SPECIAL TOPIC: AMEN
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
righteousness. App-191.
love. App-135.
meekness. See 1Co 4:21.
Fuente: Companion Bible Notes, Appendices and Graphics
11-16.] Exhortation and conjuration to Timotheus, arising out of these considerations.
Fuente: The Greek Testament
1Ti 6:11. ) O man of God. So the LXX. for the Hebrew, man of God, i.e. a prophet, a mediating messenger of God to men, one removed from earthly things.- , flee these things) He resumes, after the parenthesis, the words which he had spoken at the end of 1Ti 6:5. Therefore the expression, these things, is to be referred to 1Ti 6:4-5 : for both enumerations form an evident antithesis [to what follows in 1Ti 6:11]: to this antithesis flee, follow, belong.-, righteousness) This comprehends all the other things, and is again put in the first place, 2Ti 2:22.-, godliness) The antithesis is the abuse of godliness, 1Ti 6:5. , , faith, love) Their antitheses are envy, strife, 1Ti 6:4. , patience) by which even calumnious railings are endured, ibid. , meekness) by which evil surmisings are overcome, ibid.
Fuente: Gnomon of the New Testament
1Ti 6:11
But thou, O man of God,-Man of God is one devoted to the service of God. It frequently in the Old Testament means the prophets inspired of God and sent to teach the people, but under the new covenant the name is extended to all faithful men in the Lord Jesus Christ. (2Ti 3:17.)
flee these things;-Paul gives Timothy and all teachers of the religion of the Lord Jesus Christ the warning to flee from the love of money, and get far away from such desires and all the evils and dangers it brings.
and follow after righteousness,-The apostle says: Be not overcome of evil, but overcome evil with good. (Rom 12:21.) The man of God fleeing from all covetous longings for money must follow after righteousness, shape his inner life after the law of the Spirit of life in Christ Jesus, which makes free from the law of sin and of death. (Rom 8:2.)
godliness,-Godliness gives contentment with food, raiment, and what at present we enjoy.
faith,-Faith in God and Christ assures of a better and more abiding substance reserved in heaven for us. (1Pe 1:3-12.)
love,-Love is manifested in doing good to our fellow men, and the divine law tells us that it is the only way we can do it, hence love therefore is the fulfillment of the law. (Rom 13:10.)
patience,-[Patience is that state of mind and heart that enables one to face difficulties and obstacles that make him willing to toil and suffer adversity in order to maintain his loyalty to God.]
meekness.-Meekness suppresses our wrath and indignation against those who are injurious to us and takes away from us that which is our own-submission to the divine will.
Fuente: Old and New Testaments Restoration Commentary
Fight the Good Fight of the Faith
1Ti 6:11-21
The poor need not envy the rich. Wealth makes no difference in the audit of eternity. A man cannot eat more than a certain amount of food, and wear more than a certain amount of clothing. If we have enough why envy others? The true wealth of life is in self-renunciation and beneficence. How different from the money-grabber is the man of God who flees such things, and follows after righteousness, who fights the good fight against the world, the flesh, and the devil, and who never flinches from witnessing the good witness. If we suffer here with Jesus, we shall share in the glory of His manifestation. Notice the wealth of the Apostles ascription to Jesus! Here is life in its spring, light at its source, power and authority in their original fountain. Let us claim these blessings and enthrone them in our lives.
The charge to the rich is eminently sound. We must set our hope not on the attainment of fleeting things, but in God who loves to give and see His children happy. We hold all that we have, that we may be Gods channels of communication to others. What we hoard we lose, what we give away we store. The life which is life indeed can be acquired only through death and self-giving.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 14 The Life That Really Counts
1Ti 6:11-21
But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. 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; that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ: which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords; 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. Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: which some professing have erred concerning the faith. Grace be with thee. Amen. (vv. 11-21)
In this particular section we have three definite charges given to Timothy personally, and one which he is to pass on to others. But we may well take to ourselves the charges given to him as well as the less particular one. We read, But thou, O man of God, flee these things. This naturally leads us to ask what things are referred to. So we have to go back in our thoughts to that verse where we were warned against ignoring the words of our Lord Jesus Christ as set forth in the four Gospels and where we were urged not to give way to perverse disputings, and the verses that follow in which we are warned above all else to avoid covetousness because the love of money is a root of every evil.
Paul says to Timothy, O man of God, flee these things. This expression man of God is used on a number of occasions in both the Old and New Testaments, and it always seems to mean the man who stands for God in a day of declension. Some of the prophets of old are so designated. Timothy here is spoken of as man of God. And I am sure that you and I who know and love the Lord long to merit that appellation, to be men and women who honor God in a day when so many ignore or rebel against Him.
The man of God is told to flee covetousness, selfishness, and perverse disput-ings. He is to follow after righteousness, which has to do with our attitude toward our fellow men. It is a vain thing to profess to be justified before God and made the righteousness of God in Christ while acting unrighteously toward others. The Christian is to be characterized by righteousness in all his dealings. Godliness has to do with our attitude toward God. Faith is that confidence in God which enables us ever to count on Him. Love-that love which goes out first to the One who loved us and gave His Son to die for us and then to all for whom He died. Patience-that patience which enables one to endure as seeing Him who is invisible. Then meekness, which is the very opposite of the pride, vanity, and self-satisfaction that are so common to the natural heart. Meekness is a plant of great rarity. Even in many who have a reputation for godliness and for expounding the Word there is very little evidence of meekness. May God give us to become increasingly like Him who said, Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls (Mat 11:29).
Fight the good fight of faith. We are to be good soldiers. Timothy primarily, but all believers are called upon to fight the good fight of faith. It is interesting to note that in the next epistle when we come to the last chapter which was written by Paul in a prison cell while waiting for martyrdom, he says, I have fought a good fight, I have finished my course, I have kept the faith (2Ti 4:7). He did not ask others to do that which he himself had not done.
Lay hold on eternal life. Does not every believer possess eternal life? Yes. The moment we put our trust in the Lord Jesus Christ we have eternal life. There are many Scripture passages to support this, but a few will suffice:
Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. (Joh 5:24)
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life. (Joh 3:14-15)
He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. (Joh 3:36)
So eternal life is the present portion of all believers. What does the Apostle mean, then, when he says, Lay hold on eternal life? It is an exhortation to make it a practical thing as we go through this scene. It is quite possible to trust in Christ and thus to have eternal life in the soul, and yet to drop down to a low spiritual level where one is not living in the reality of eternal life. He exhorts everyone of us to enter into that life which is unworldly and heavenly in character. When in this scene, Christ Himself was the manifestation of eternal life. It is a poor thing to talk about having eternal life while living for the things of the world. Lay hold on eternal life! As I realize that my life is hid with Christ in God I will look very lightly upon the things of this world. Its pleasures will not attract me; its treasures will not possess my soul. I can go through this world as using without abusing the things God gives me. Knowing Him, who to know is life eternal, everything else is of little importance. Thus one may lay hold on eternal life.
Whereunto thou art also called, and hast professed a good profession before many witnesses. That was a nice thing for the older preacher to say to the younger. Paul took Timothy with him when he was a mere lad and instructed him in the work of the gospel. As he looks back over the years of service he can say, You have confessed [for in place of the word professed we should read confessed] a good confession before many witnesses. It was a nice thing to be able to say to a younger servant of Christ. May it be true of every one of us!
A very definite charge was committed to Timothy in verses 13-14. 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; that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ. This is a very solemn charge indeed, and it should come home to everyone of us. We are commanded to keep the truth of God: That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ. Our Savior Himself was a Confessor when here on earth, and we are called to follow Him in confessing His name.
Observe how the name of Pontius Pilate is brought in here. Have you ever noticed that Pontius Pilate is mentioned in the greatest of the Christian creeds, so that in thousands of churches all over this world every Lords Day, and on many other occasions, the name of the governor of Judea, who condemned our Savior to death, is linked with our Lords name? He had the power to free the Lord Jesus Christ, and he said, I find no fault in this man (Luk 23:4). But instead of freeing Him, Pilate turned Him over to the multitude to be crucified. So professing Christians recite the creed, Jesus Christ crucified under Pontius Pilate. Pilate will face that for all eternity. Oh, my friends, see that your confession is real in regard to the Lord Jesus Christ, that thus your name will never be held up to eternal infamy because of your unfaithfulness.
Our blessed Lord made a good confession before Pontius Pilate. He did not hold back the truth even though He knew it meant the cross because He was going there for your salvation and for mine. We, too, are called upon to maintain a good confession. That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ. This will be the great climax for believers when everything will be manifested, and they will be rewarded according to the results of their faithfulness down here. There is no discharge in this war (Ecc 8:8). We are enlisted for life, or until we meet our Lord when He returns in power and glory. Then each one will be rewarded according to the measure of his devotedness to Christ and subjection to His Word.
Notice what is said in connection with His second coming: Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords. That is a striking expression. He is going to be manifested in His own times-those times we believe are drawing very, very near. It seems to many of us as we read Scripture carefully and then notice what is going on in the church, in the world, and in connection with Israel, Gods earthly people, that the times of the Gentiles are near the close, and these will be followed by his times when He Himself will be the blessed and only Potentate.
That word blessed might just as well be rendered happy. When the Lord reigns, the earth will see a happy Ruler. I do not think there is any happy potentate now. I am sure the kings of Europe and in other lands are far from happy, nor are presidents of republics in any more cheerful state. No, there are no happy potentates today. They are so hampered by conflicting principles and contesting political parties that they find themselves almost helpless to carry out the things which they believe are for the betterment of the nations. But when the Lord Jesus Christ reigns He will be a happy Potentate, because in Him the world will see One who not only has the desire to do good, but also the power to enforce His authority everywhere; He will rule the nations with the iron rod of righteousness. When He reigns there will be no one to dispute His Word, for He will be the only Potentate. All the kingdoms of this world will become the kingdom of God and of His Christ.
In the next verse we read that He only hath immortality. That is, He is the source or fount of immortality. All others derive it from Him. He dwells in the light which no man can approach unto, in the full blaze of Deity, for God is light, and in him is no darkness at all (1Jn 1:5). No mortal eye can stand that light. Only they who are in Christ can abide in its presence in peace. Honour and power everlasting are His, and it is He who in grace has opened up to sinners the gates of life.
Immortality in Scripture is connected with the body. Our blessed Lord Jesus Christ had a body that was not subject to death. It was possible for Him to die only by divine authority. He said concerning His life, No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father (Joh 10:18). And so in that body which came back from the dead at His own command, He sits at the right hand of the Father. He only has immortality, but at the coming of our Lord Jesus Christ all believers will be raised or changed and will be gathered together unto Himself. Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see. Deity is invisible to creatures.
Then we have the charge which Timothy was to lay upon those to whom he ministered, and which comes home very definitely to any today who are in such circumstances that these words really apply to them: Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy.
This is a message to all those to whom God has entrusted wealth. You have nothing you did not receive. You are not a superior people because you have a few more dollars than some others, or because you are able to buy a few more stocks and bonds. Everything you have is by the mercy of God. Do not forget that riches may be here today and gone tomorrow. During the great depression of 1929 I met people every day who were rich one day and poor the next. People went to bed in those days thinking they were well-off for the rest of their lives, but they woke up the next morning to find that the bottom had dropped out of the market, and they had lost everything.
Even if riches are gotten rightly they may be lost overnight, but if they are riches ill-gotten-well, Scripture says, As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool (Jer 17:11). So if I am addressing anybody today who is piling up riches obtained unrighteously, I would suggest that you straighten things up as soon as you can. Take the place of Zacchaeus when he said, Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold (Luk 19:8). We are told to trust in the living God, who giveth us richly all things to enjoy. It is wonderful how happy one can be with very little if he has the Lord. Like the dear old lady who, when someone came to see her in her little attic, was found sitting down to a lunch of an onion, a piece of bread, and a glass of water. The visitor started to commiserate, Oh, she said, I have all this and heaven too. We are immensely wealthy if we have Christ.
Observe Pauls advice to the rich: That they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. As we have it here, the expression eternal life is just the same as that in verse 12. That is, Lay hold on eternal life, which we have already received. But in the Greek text a different word is used, and why the translators did not indicate this I do not know. But the exact rendering should be that they may lay hold on that which is really life.
You see, the rich man imagines, when he enjoys all the pleasures that his wealth can give him that he is seeing life, that he is having a good time. As he passes his hours in pleasure, he says, This is life! The Apostle says that is not life at all; that is just death. If you want to see life, if you want to enjoy life at its very best, then use what God has committed to your trust for the blessing of others. If you really want to be happy, and you are sure you know the Lord, if you have come to Him and taken your place before Him as a lost, guilty sinner, and trusted Him as your Savior, if you have passed from death unto life, then I can tell you what to do, not on my own authority, but as it is given here in the Word of God: begin today and use what God has given you for the blessing of others. Try to think of people in need who could be benefited by what you have hoarded away. Ask God to guide you as to using your money to the good of others that you may be rich in good works.
If a man is rich only in stocks, bonds, and real estate, when he dies he will have to leave it all behind. But if he is rich in good works, when he dies he will take these with him-that is treasure laid up in heaven. Be ready to distribute when opportunity is given, to use of your means for furthering the work of the Lord, assisting the needy, helping the lepers, relieving the blind, and caring for the orphans. Be ready to give. Do not hold back or say, Oh, well, I suppose I ought to do it. Be glad that God has enabled you to help, and be willing to give. If you use your money in that way you will be laying up in store a good foundation against the time to come, for this is real life.
It is a terrible thing to be in the grip of covetousness. 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.
In closing we have another charge to Timothy-and it is one for us all- against being taken up with false theories. Many of these are being promulgated today, and we need to be guarded against them. O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called. Science is knowledge arranged in an orderly way. It is not mere theory unsupported by facts. When people talk about the science of evolution, they misuse the word, for evolution is not a science because it is contrary to fact. When they talk of certain other sciences which deny the truth of the Bible, they are using the word in a wrong way. A hypothesis is one thing; science is another.
Keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: which some professing have erred concerning the faith. These false theories turn people away from the simplicity of the gospel of Christ and leave them in error and confusion of mind. It was never more important to give heed to such admonitions than in this day when science is glorified and revelation is denied.
Fuente: Commentaries on the New Testament and Prophets
righteousness
(See Scofield “1Jn 3:7”).
Fuente: Scofield Reference Bible Notes
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
Reciprocal: Num 4:30 – service Jos 14:6 – the man Jdg 13:6 – A man 1Ki 12:22 – General 2Ki 4:9 – man of God 2Ch 11:2 – the man 2Ch 25:7 – a man of God Psa 37:11 – the meek Psa 90:1 – the man Pro 15:9 – he loveth Pro 21:21 – that Pro 24:6 – by Mat 5:5 – the meek Mat 5:19 – do Rom 7:23 – another Rom 9:30 – followed Rom 12:12 – patient Rom 16:21 – Timotheus 2Co 6:4 – in much Eph 4:2 – lowliness Eph 5:9 – righteousness Phi 3:12 – I follow Col 4:17 – Take 1Th 5:14 – be 1Th 5:15 – ever 1Ti 1:4 – godly 1Ti 3:3 – patient 1Ti 4:7 – exercise 2Ti 2:24 – the servant 2Ti 2:25 – In 2Ti 3:10 – faith Tit 1:8 – sober Jam 3:13 – with meekness 2Pe 1:6 – godliness 2Pe 3:11 – godliness
Fuente: The Treasury of Scripture Knowledge
1Ti 6:11. Man of God is in the possessive case, denoting that Timothy belonged to God. However, that is true of all true disciples (1Co 6:19-20), hence it is not a title that applies to Timothy only. Furthermore, the same phrase is used in 2Ti 3:17, where Paul is writing of those who are completely furnished by the inspired word unto all good works, and we know that is true of all servants of God. It is true also that Timothy had some special duties to perform, that were peculiar to his place in the great system of the kingdom, but that also is true of various disciples. So it leaves all as men of God, seeing they belong to Him and are doing his service. Flee these things means more than a mere negative attitude towards evil; it means to abhor it and lose no time or effort in getting away from it. (See Rom 12:9; Jas 4:7.) Fleeing away from evil denotes only the proper attitude towards it. The man of God must also follow the proper course that is opposite the evil. Righteousness and godliness are really the same in effect. They mean to do that which is right when measured by the law of God. Faith requires that one not only profess a belief in the word of God, but also to be faithful in keeping its precepts. Love is from a word here that denotes a sincere interest in the welfare of others. Patience is another word for endurance or steadfastness in service to the Lord. Meekness signifies a spirit of humility in all of one’s activities for God.
Fuente: Combined Bible Commentary
1Ti 6:11. O man of God. The choice of phrase may be referred to two links of associations. (1) There is that of its use in the Old Testament as applied to prophets, 1Sa 9:6; 1Sa 9:8, 1Ki 13:1; 1Ki 13:4; 1Ki 13:8, and elsewhere, Timothys work as an evangelist having in St. Pauls mind a character analogous to that of the older prophets. (2) With a latent reference to our Lords emphatic teaching that no man can serve two masters, or divide his allegiance between God and Mammon (Luk 16:13), the teacher reminds his disciple that he for his part is called to own God and God only as his Master, and therefore to renounce the love of earthly riches which lured so many to their destruction.
Patience. Better here, as elsewhere, endurance.
Meekness. The Greek word is not the simple form commonly used in the New Testament, but a compound answering to our meek-spiritedness. It is found in Philo.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The apostle’s compellation, or the title given to Timothy, Thou, O man of God: it is a title borrowed from the Old Testament, where it is frequently given to the prophets, who revealed the mind and will of God to the people.
Now by giving it to Timothy, the apostle intimates his duty to him, to contemn the world, and flee the eager pursuit of riches. As if the apostle had said, “O Timothy! thou art a minister, and a man of God, solemnly dedicated to his service, and devoted entirely to his glory; see then that thou abhor, and avoid that detestable sin of covetousness. Heavenly truths are the subjects of thy daily study; Oh! let not earthly things be the object of thy chiefest delight and love; but follow after spiritual riches, namely, righteousness and godliness, faith and love, patience and meekness; that godliness which gives contentment with food and raiment, that faith which assures us of a better and more enduring substance, that righteousness or justice which requires us to let every man enjoy his own, that love which makes us willing to distribute, that patience which makes us willing to submit to a low condition, that meekness which suppresses wrath against those that are injurious to us. All these virtues and graces are necessary to thee as a minister of God; they are certainly indications of a mind free from covetousness, and infallible preservations from it.”
Fuente: Expository Notes with Practical Observations on the New Testament
Confessing the Good Confession The man devoted to God’s service will run away from material greed and pursue God’s will. He will display reverence toward God, trust in God’s word by obeying his will, show love for God and others in all his pursuits, endure difficulties with God at his side, and maintain a gentle spirit. To accomplish all this, one will have to be ready to carry on the struggle against Satan and selfish desires constantly ( 1Co 9:27 ).
Though already saved from past sins ( Act 2:38 ), the Christian must remain true to his calling if he would receive the ultimate salvation in heaven. The call goes out to all but is only answered by those who would obey the Lord ( Mat 11:28-30 ; Rom 8:28 ; Joh 14:15 ; 1Jn 5:3 ; Act 22:16 ). When confession is so closely tied to teachings about salvation, it must have reference to the confession of Christ as God’s Son which is made at baptism ( 1Ti 6:11-12 ; Act 8:37 ).
Paul went on to remind Timothy of the seriousness of living the Christian life. After all, God, the one who sustains life, is watching and so is Jesus. Jesus made the confession that he was the Son of God in the face of death itself ( Joh 18:36-37 ). Just as Jesus confessed his Sonship in front of Pilate, though it endangered his life, Timothy was to keep confessing Jesus as God’s Son and the one to be obeyed. To do this, his life should be free from sins that would put a blot on the name of the Lord. This is to be done until the Lord appears again, which he and other messengers from God had foretold ( Joh 14:1-6 ; Act 1:11 ; Heb 9:28 ). Just as Jesus was born at the time appointed by God, he will come again at the time God has appointed ( Mat 24:36 ). The description “King of kings and Lord of Lords” could be used of the Father or the Son without doing damage to either the text or the truth ( 1Ti 6:13-15 ; Deu 10:17 ; Dan 2:47 ; Rev 17:14 ; Rev 19:16 ).
Jesus has immortality from the Father and is the only source of it for us ( Rom 6:9 ; Joh 5:21 ; Joh 5:26 ). He now dwells in heaven and cannot be physically approached by any man. He has never been seen by man as sovereign God, though he did come to earth and take the form of a man ( Php 2:5-8 ). He is due respect because of his eternal power ( 1Ti 6:16 ).
Fuente: Gary Hampton Commentary on Selected Books
1Ti 6:11-12. But thou, O man of God 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;) flee As from a serpent, instead of coveting these things, and follow after righteousness Truth, justice, mercy, with all their proper fruits; godliness Sincere and fervent piety, implying devotedness to God, in heart and life, and a conformity to his image; faith In all its branches, especially as having the perfections of God, and the truths and promises of his word for its object, implying an evidence of things not seen, and an earnest of things hoped for, with fidelity as to every trust committed to thee. This faith is the foundation of righteousness, the support of godliness, the root of every grace of the Spirit; love To God and all mankind, friends or enemies, and especially to all the saints. This the apostle intermixes with every thing that is good: he, as it were, penetrates whatever he treats of with love, the glorious spring of all inward and outward holiness. Patience Under all afflictions coming immediately from the hand of God; meekness Under all provocations proceeding from man through Gods permission. Fight the good fight of faith Greek, , agonize the good agony, or, maintain the good combat: the words, with those that follow, are plainly agonistical, and refer to the eagerness with which they who contended in the Grecian games struggled for, and laid hold on the crown; and the degree to which the presence of many spectators, or the cloud of witnesses, animated them in their contests. Some would translate the clause, Exercise the good exercise; but the word exercise does not, by any means, express the force of , which always supposes an opponent to be resisted. Lay hold on eternal life The prize just before thee; whereunto thou art also called By the gospel and the grace of God; and In pursuance thereof; hast professed, &c. Or, rather, hast confessed; a good confession Probably at his baptism or ordination, or perhaps at both; before many witnesses Who were present on that solemn day, when thou wast dedicated entirely and irrevocably to the service of God, of Christ, of his church, and all mankind.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
(b) 1Ti 6:11-16. Timothys Call to Fidelity.In contrast with this quest for worldly profit (1Ti 6:5; 1Ti 6:9 f.) Timothy must pursue the Christian virtues. Let him, in lifes arena (for the metaphor cf. 2Ti 4:7, 1Co 9:24, Php 3:12), continuously wage faiths fair contest, and so obtain the victors garland, eternal life (Jas 1:12, Rev 2:10). It was to win this prize that he was summoned in his baptism, at which, entering upon the contest, he made the good confession before many fellow-Christians. Now, in the midst of the struggle, he is charged to loyalty by a more tremendous Presence, by an assurance that he is in the hands of One whose protective power is universal, and by the example of One who, as Man, put that protective power to a successful test (EGT). The charge closes with a noble doxology (cf. 1Ti 1:17).
1Ti 6:13. witnessed, etc.; cf. Rev 1:5.
1Ti 6:14. commandment: the gospel as a rule of life.
1Ti 6:15. King, etc.; cf. Rev 17:14, Deu 10:17.
1Ti 6:16. who only, ets.: i.e. as His essential property (cf. Joh 5:26).dwelling, etc.: Exo 33:17 ff., Enoch 14:21f.whom, etc.: cf. Joh 1:18, 1Jn 4:12.
Fuente: Peake’s Commentary on the Bible
1Ti 6:11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
“O man of God:” Wow, this is the apostle Paul’s estimation of Timothy! Can you imagine how Timothy felt at this point in reading this letter? He must have been tremendously encouraged by Paul’s comment.
The importance of Paul’s use of the term is emphasized in that the phrase “man of God” is used for only the prophets in the Old Testament and Timothy himself in the New Testament.
Flee – get away from – find safety from these things. Isolate yourselves from all this stuff!
The term righteousness seems to have the thought of finding a right or correct walk before God – not sinning would do.
The term godliness seems to be the mental side of righteousness. Righteousness is the walk and godliness is the attitude that allows us to walk righteously.
Faith on the other hand seems to be that belief or trust in God and His word that allows us to have the attitude of godliness which allows us to walk righteously.
Love, patience, and meekness are the kind of characteristics that make a believer what they should be before God and man.
We might observe that if a person is seeking after this list of items, there will be little time for seeking after material things.
Paul mentions Timothy as a man of God, while looking surely past Timothy to all those Timothy would minister too as well as you and me. 2Ti 3:17 states “That the man of God may be perfect, thoroughly furnished unto all good works.” Perfect has the thought of completeness – the mature man is a man of God – you don’t have to be a preacher, missionary or in any other position to be a man of God – just complete before the Lord.
Verse nine’s “will be rich” and verse tens “love of money” seem to indicate the conscious desire for riches and deciding to go after them. This might be going after riches instead of godliness. Actually the first will most likely produce the latter.
Being rich is not likely if you are following after those traits of godliness!
Paul asks Timothy to follow after:
Righteousness
Godliness
Faith
Love
Patience
Meekness
Now, you might relate these items to your own life.
Do you portray all of these at work with your employees/employer/coworkers?
Do you portray all of these at the store when you are in a hurry?
Do you portray all of these at the stop light when someone comes buzzing through on a red?
Do you portray all of these at home with your family?
In 1923, a very important meeting was held at the Edgewater Beach Hotel in Chicago. Attending that meeting were nine of the world’s most successful financiers. Those who were present were:
1. The president of the largest independent steel company
2. The president of the largest utility company
3. The president of the largest gas company
4. The greatest wheat speculator of the era
5. The president of the New York Stock Exchange
6. A member of the President’s cabinet
7. The greatest “bear” on Wall Street
8. Head of the world’s greatest monopoly
9. President of the Bank of International Settlements
Admittedly the group gathered was impressive and represented well some of the world’s most successful men or at least those who had found the secret of making money. Surly they must have been very happy in their success. (25 years later)
1. The president of the largest independent steel company, Charles Schwab, died bankrupt and lived on borrowed money for five years before his death.
2. The president of the largest utility company, Samuel Insull, died a fugitive from justice in a foreign land, and penniless.
3. The president of the largest gas company, Howard Hopson went insane.
4. The greatest wheat speculator of the era, Arthur Cutton, died abroad insolvent.
5. The president of the New York Stock Exchange, Richard Whitney, had just been recently released from Sing Sing Penitentiary.
6. The member of the President’s cabinet, Albert Fall, was pardoned from prison so he could die at home.
7. The greatest “bear” on Wall Street who was Jesse Livermore, died of suicide.
8. The head of the world’s greatest monopoly, Ivan Krueger, died of suicide.
9. President of the Bank of International Settlements Leon Fraser, died of suicide.
The men listed above learned the art of making money and achieving great power and status but not one of them learned how to “Live.” Happiness is contentment. Even some of the poorest people on earth have learned this.
Remember godliness with contentment is gain from our last study.
As I was preparing this study I was on the internet and ran across an item that stood out in stark contrast to the listing above. It was a listing of accomplishments of a man of God that had recently gone to be with the Lord. The man had been a successful pastor for thirty plus years, he was on boards of Christian organizations and he was author/editor of many books.
He was a man of God that had focused on “willing to be godly” rather than “willing to be rich” – a decision to follow God and seek godliness rather than follow money and seek wealth. He died doing what he had focused his life on, while the men in the list died doing what they attempted to avoid all their life – lack of money.
I trust you don’t miss the obvious contrast. He who wills to be rich will be caught in a snare and his riches will bring him down. On the other hand he who wills to be godly will be a man of God and his godliness will bring him riches in glory.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
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.
Fuente: Geneva Bible Notes
C. Those committed to Christ 6:11-16
Paul continued the emphasis he began in the previous section (1Ti 6:3-10) 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 1Ti 6:3 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. Paul called on Timothy to persevere. This section is the climax of the epistle.
"In chaps. 1 and 4 Paul establishes the pattern of criticizing his opponents (1Ti 1:3-7; 1Ti 4:1-5) and then following with words of encouragement to Timothy (1Ti 1:18-20; 1Ti 4:6-16), which include reference to Timothy’s spiritual beginnings (1Ti 1:18; 1Ti 4:14). He repeats this same pattern here." [Note: Mounce, p. 351.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
In contrast to the "some" (1Ti 6:10) 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, Deu 33:1; David, Neh 12:24; Elijah, 1Ki 17:18; and Elisha, 2Ki 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 (1Ti 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 toward 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 trio of faith, love, and perseverance also appears in Tit 2:2.
"Virtue lists, such as this one (2Ti 2:22-25; 2Ti 3:10), were a typical feature of Hellenistic ethical teaching that allowed the cardinal virtues to be packaged and presented neatly and concisely. The use of this device by Paul and other NT writers (sometimes alongside a contrasting list of vices) shows indebtedness to the literary and pedagogical fashions of the day." [Note: Towner, The Letters . . ., p. 408.]
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The Christian’s Three-Fold Enemy |
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Problem |
Solution |
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The World |
Flee |
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1Jn 2:15-17 |
1Ti 6:11; |
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Lust of the Flesh |
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Lust of the Eyes |
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Pride of Life |
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The Flesh |
Deny |
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Rom 7:18-24 |
Rom 6:12-13; Rom 8:13 |
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The Devil |
Resist |
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1Pe 5:8 |
1Pe 5:9 |