Exegetical and Hermeneutical Commentary of 1 Timothy 6:15
Which in his times he shall show, [who is] the blessed and only Potentate, the King of kings, and Lord of lords;
15. in his times ] R.V. in its own times, apparently because sometimes it must be so, e.g. 1Ti 2:6; and this would point to a set meaning and quasi-adverbial use. But in Tit 1:2 inconsistently ‘his own seasons.’
the blessed and only Potentate ] The ‘only,’ without being polemical, states the grand truth positively, which is the antidote to the questionings of the heretical negations. See note on 1Ti 6:13.
King of kings, and Lord of lords ] A title given to our Lord, Rev 17:14, as the Lamb; clearly here to God the Father an addition to the many similar proofs of the Unity of the Godhead. Cf. Pearson, On the Creed, Art. 1.
Fuente: The Cambridge Bible for Schools and Colleges
Which in his times he shall show – Which God will reveal at such times as he shall deem best. It is implied here that the time is unknown to people; see the notes on Act 1:7.
Who is the blessed and only Potentate – God, who is the ruler over all. The word used here – dunastes – means one who is mighty Luk 1:22, then a prince or ruler; compare Act 8:27. It is applied here to God as the mighty ruler over the universe.
The King of kings – Who claims dominion over all the kings of the earth. In Rev 7:14, the same appellation is applied to the Lord Jesus, ascribing to him universal dominion.
Lord of lords – The idea here is, that all the sovereigns of the earth are under his sway; that none of them can prevent the accomplishment of his purposes; and that he can direct the winding up of human affairs when he pleases.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. Which in his times he shall show] Jesus will appear in the most proper time; the time which the infinite God in his wisdom has appointed for the second coming of his Son.
The blessed and only Potentate] , Potentate, is applied to secular governors; but none of these can be styled , the happy and only One; , the King of kings, or the King over all kings; and , the Lord over all lords or rulers. These are titles which could not be given to any mortals. This is made more specific by the verse following.
Ver. 15. , , .
The supreme Being is also styled the King of kings, and the Blessed, by AESCHYLUS in his tragedy of the Supplicants:-
,
,
.
Ver 520. Ed. Porson.
“O King of kings! most Blessed of the blessed! most Perfect of the perfect!”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Which in his times he shall show; on Which Christ coming the second time, God in his time, his proper seasons, (so it is in the Greek), will show. Or: Which appearing of our Lord Jesus God in his time will show; for some Greek copies read the article in the feminine termination, to distinguish the order of the Trinitys working; as the first coming of Christ is made to be from the Fathers sending, so is also the second coming.
Who is the blessed and only Potentate: God is said to be the only Potentate, because he only hath power in and from himself, by him kings reign; and he is called the blessed Potentate, because he is the fountain of all felicity and happiness.
The King of kings, and Lord of lords; that is, the most mighty King and Lord, to whom all other princes are subjects, all other lords are vassals, Rev 17:14; 19:16. These terms seem here to be applied to the Father, though they agree also to the Son and the Spirit. They are applied to Christ, Rev 17:14; 19:16.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. in his timesGreek,“His own [fitting] times” (Ac1:7). The plural implies successive stages in the manifestationof the kingdom of God, each having its own appropriate time, theregulating principle and knowledge of which rests with the Father(1Ti 2:6; 2Ti 1:9;Tit 1:3; Heb 1:1).
he shall show“display”:an expression appropriate in reference to His “APPEARING,”which is stronger than His “coming,” and implies itsvisibility; “manifest”: make visible (compareAc 3:20): “He” is theFather (1Ti 6:16).
blessedin Himself: soabout to be the source of blessing to His people at Christappearing, whence flows their “blessed hope” (1Ti 1:11;Tit 2:13).
only (Joh 17:3;Rom 16:27; Rev 15:4).
King of kingselsewhereapplied also to Jesus (Rev 1:5;Rev 17:14; Rev 19:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Which in his times he shall show,…. For though the time of Christ’s appearing is unknown, yet the thing itself is certain; God will bring it about, and make it manifest in his own time, in the time that is fixed and appointed by him; and which is only known unto him, and which he keeps in his own power, and has reserved in his own breast:
who is the blessed; the Syriac version reads, “the blessed God”; who is blessed in himself, in his Son and Spirit, in the perfections of his nature; who is God all-sufficient, has enough in himself for himself, and for all his creatures; who is the fountain and the author of all blessedness, temporal, spiritual, and eternal, which any of them are, or shall be possessed of:
and only Potentate; or Governor of the whole world, which can be said of none but himself: he is the Governor among the nations, and over all the nations of the earth; his kingdom rules over all other kingdoms; and he has his power and government from himself, whereas all other potentates have their power from him, as follows:
the King of kings, and Lord of lords; from whom they receive their sceptres, crowns, and kingdoms; by whom they reign, and are continued in their power; for he sets up kings, and removes kings at his pleasure, and to him they must be accountable for all their administrations another day; and at present they are under his influence, and at his control; he has their hearts, and their counsels, as well as kingdoms, in his hands, and under his overruling providence; and causes all to answer his wise and eternal purposes. These titles are used by the Jews, who style him,
, “Lord of all lords, King over all kings” s. The same name is given to Christ, Re 19:16 which shows him to be equal with the Father.
s Zohar in Numb. fol. 100. 2.
Fuente: John Gill’s Exposition of the Entire Bible
In its own times ( ). Locative case. May be “in his own times.” See 2:6. Clearly not for us to figure out.
Who is the blessed and only Potentate ( ). “The happy and alone Potentate.” , old word, in N.T. only here, Luke 1:52; Acts 8:27 (the Eunuch). See 1:11 for .
The King of kings ( ). “The King of those who rule as kings.” Oriental title. So with “Lord of lords.” See Re 10:16.
Fuente: Robertson’s Word Pictures in the New Testament
In his times [ ] . Better, his own seasons, or its own seasons. wither the seasons proper to the appearing, or the seasons which God shall see fit to select. See on ch. 1ti 2:6 Potentate [] . Only here of God. Very often in LXX See Sir. 46 5; q 2 Macc. 12 15, etc. In Class. applied to Zeus (Soph. Antig. 608). In Aesch. Agam. 6, the stars are called lamproi dunastai bright rulers, as the regulators of the seasons.
Of kings [ ] . Lit. of those who rule as kings. Only here for the noun, basilewn. Basileuv bsilewn king of kings, Rev 17:14; Rev 19:16.
Of lords [] . Lit. of those who Lord it. Only here for the noun kuriwn. See kuriov kuriwn Lord of lords, Rev 19:16; comp. LXX, Deu 10:17; Psa 135:3. Probably liturgical.
Fuente: Vincent’s Word Studies in the New Testament
1) “Which in his times he shall shew” (en kairois idiois deiksei) “Which in his own season (times) he shall show,” in due season, or at the appropriate time, not merely to comply with “time setters,” or “time meddlers,” opinions, Act 1:7; Mat 24:36; Mat 24:42; Mat 24:44, as at His first coming, Gal 4:4.
2) “Who is the blessed and only Potentate” (ho makarios kai monos dunastes) “The blessed and only (true) Potentate,” the only absolute ruler of heaven and earth, of all places and creatures. Other potentates rule by usurpation, or by the permissive will of God, Dan 5:18-22; Dan 2:37-38; Isaiah beheld Him, Isa 6:5.
3) “The King of kings” (ho Basileus ton Basileuonton) “The king of the ones (kings) reigning;” said to be the eternal king, continuing, yet to be manifest in His earthly reign, Zec 14:9. Though born “King of the Jews,” from among them, ethnically or racially, He is to reign as the King of all the earth, Mat 2:2; Luk 1:32-33; Rev 11:15.
4) “And Lord of lords!” (kai kurios ton kurieuonton) “And Lord of the one (lords) ruling,” Dan 7:14; Dan 7:27; Rev 17:14; Rev 19:16. In beauty, holiness, and power, He excels and is the sum of all holy excellencies of all whom men have called good kings of all times. Let each say “He is my King” and “I shall be His daily subject, obeying His commands, and doing His will in my life, always.”
Fuente: Garner-Howes Baptist Commentary
15 Which in his seasons he will show We are commonly hasty in our wishes, and not far from prescribing a day and hour to God, as if we should say, that he must not delay to perform anything that he has promised; and for that reason the Apostle takes an early opportunity of restraining excessive haste, by expecting the coming of Christ. For that is the meaning of the words, “which in his seasons he will show.” When men know that the proper time for anything is not fully come, they wait for it more patiently. How comes it that we are so patient in bearing with the order of nature, but because we are restrained by this consideration, that we shall act unreasonably, if we struggle against it with our desires? Thus we know, that the revelation of Christ has its appointed time, for which we must wait patiently.
The blessed and only Prince Those splendid titles are here employed in exalting the princely authority of God, in order that the brilliancy of the princes of this world may not dazzle our eyes. And such instruction was, at that time, especially necessary; for by how much all kingdoms were then great and powerful, by so much were the majesty and glory of God thrown into the shade. For all that governed the kingdoms of the world not only were deadly enemies of the kingdom of God, but proudly mocked at God, and trampled his sacred name under their feet; and the greater the haughtiness with which they despised true religion, the more happy did they imagine themselves to be. From such an aspect of things who would not have concluded that God was miserably vanquished and oppressed? We see to what a pitch of insolence Cicero rises against the Jews on account of their humbled condition, in his oration for Flaccus.
When good men see that the wicked are puffed up with prosperity, they are sometimes cast down; and therefore Paul, for the purpose of withdrawing the eyes of the godly from that transitory splendor, ascribes to God alone “blessedness, principality, and kingly power.” When he calls God the only prince, he does not overthrow civil government, as if there ought to be no magistrates or kings in the world, but means that it is He alone who reigns from himself and from his own power. This is evident from what follows, which he adds by way of exposition, —
King of kings, and Lord of lords The sum of it is, that all the governments of the world are subject to his dominion, depend upon him, and stand or fall at his bidding, but that the authority of God is beyond all comparison, because all the rest are nothing as compared with his glory, and while they fade and quickly perish, his authority will endure for ever.
Fuente: Calvin’s Complete Commentary
(15) Which in his times he shall shew.More accurately rendered, which in his own seasons. Here the language of fervid expectation is qualified by words which imply that in St. Pauls mind then there was no certainty about the period of the coming of the Lord. It depended on the unknown and mysterious counsels of the Most High. The impression left upon our minds by the words of this and the preceding verse is that St. Paul had given up all hope of living himself to see the dawn of that awful day, but he deemed it more than probable that his son in the faith would live to witness it. Hence his words to him: Keep the commandment without spot until the Epiphany of our Lord Jesus Christ.
Who is the blessed and only Potentate.The stately and rhythmical doxology with which the solemn charge to Timothy is closed was not improbably taken from a hymn loved by the Ephesian Christians, and often sung in their churches; the words, then, were, likely enough, familiar to Timothy and his people, though now receiving a new and deeper meaning than before. Well might Timothy, as example to the flock of Ephesus, keep the commandment without spot, unrebukeablefearlessly, even though danger and death were presented before him as the sure reward of his faithfulnessfor He who in His own times should reveal (show) the Lord Jesus returning to earth in glory, was inconceivably greater and grander than any earthly potentate, king, or lord, before whose little throne Timothy might have to stand and be judged for his faithfulness to the only Potentate, the King of kings, and Lord of lords.
Of the first of these sublime titles, God is termed the blessed, or the happy, because He is the source of all blessedness and happiness; and the only Potentate, in solemn assertion that the Christians God was One, and that to none save to Him could this appellation only Potentate be applied. Possibly already in Ephesus the teachers of Gnosticism had begun their unhappy workwith their fables of the mighty ons, and their strange Eastern conception of one God the source of good, and another the source of evil.
The King of kings, and Lord of lords.God is king over those men style kings, and lord over all men call lords here.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. In his own times An obvious allusion to Act 1:7, (where see notes,) and clearly indicating that St. Paul fully recognised that the judgment advent is to be at an unknown time.
Shall show Shall exhibit the sublime spectacle of Christ’s epiphany. And now we are told , in St. Paul’s most vivid style, who is this He that shall show the final forthcoming of Christ.
Only Potentate The sole dynast; for what earthly sovereign can be named as real potentate in the comparison?
King of kings A sublime title, given by St. John to Christ himself, Rev 19:16. Philo has the phrase King of kings and God of gods. We trace the phrase back to David, Psa 136:3, and even to Moses, Deu 10:17.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Who is the blessed and only Potentate, the King of kings, and Lord of lords,’
Once again, as in 1Ti 1:18, we are faced with the question as to whether this is spoken of God or of the Lord. It appears that Paul is deliberately merging the two ideas. Where the Lord is, God is not far away. ‘He who has seen Me has seen the Father’ (Joh 14:9). And certainly these titles are applied to Jesus Christ in Rev 17:14; Rev 19:16. Compare also Rev 1:5. For their application to God see Deu 10:17; Psa 136:3; Dan 4:34 LXX). Thus here ‘our Lord, Jesus Christ’ is merging into the Godhead, having received again the glory that had been His before the world was (Joh 17:5).
And it is this glorious vision that Timothy must keep in mind as he goes forward with his sword drawn in his hand (1Ti 6:12). It is no coincidence that both charge and warfare are linked with the eternal King both at the beginning and end of the letter (compare 1Ti 1:17-19) and here in reverse order. The letter to Timothy contains the charge of the eternal King.
‘Potentate.’ The mighty One of great authority. Compare its use in Luk 1:52; Act 8:27.
Fuente: Commentary Series on the Bible by Peter Pett
1Ti 6:15-16 . The apostle concludes with a doxology, which is attached to the previous words by means of the relative clause . . .
] On ., comp. 1Ti 2:6 ; Tit 1:3 ; also Gal 6:9 .
] Bengel: ostendi dicitur, quod jam ante erat, Act 3:20 . The verb does not mean “effect;” nor is it, with Heydenreich, to be translated: “which He will show in its majesty , will cause to follow and present in visible glory ,” but simply: “ which He will make visible, cause to appear .” The expression is used by the apostle in reference to Christ’s present hiddenness. The hope of the near return of Christ did not lead the apostle to fix arbitrarily the hour when that would take place.
Instead of the simple , there follows, as subject to , a series of designations for God, by which Paul represents God as the blessed, the only potentate, the immortal, the invisible in one word, the absolute (comp. with this 1Ti 1:17 ). This he does not simply for the purpose “of giving to his words a more solemn conclusion” (de Wette), but to satisfy the inward impulse of naming the chief features of the idea of God as rooted in the Christian consciousness specially in opposition to the fictions of the heretics (according to Wiesinger, “in antithetic reference to the striving after earthly riches, rebuked in the preceding verses”).
] comp. 1Ti 1:11 ; is to be taken as an adjective, as is clear from the omission of the article before .
] To God alone as the Almighty is the predicate due in the absolute sense; hence the addition of . The supreme power contained in (comp. 2Ma 12:15 ; 3Ma 5:51 ) is made still more prominent by the next words: . . .; comp. 1Ti 1:17 ; Rev 17:14 ; Deu 10:17 ; Psa 136:3 . 1Ti 6:16 . ] comp. 1Ti 1:17 . is synonymous with , 1Co 15:53 ; Justin Martyr ( Quaest. et Respons. ad Orthod . 61): , , , .
] This idea that God, who is Himself called light (1Jn 1:5 ), dwells in light, is found nowhere else in the N. T.; but we may compare with it Psa 104:2 ; Eze 1:26 ff. Chrysostom remarks on this: ; , , , , .
The verb is found only here in the N. T. with an accusative; the construction is often found in the classics, also 2Ma 5:17 ; 2Ma 6:2 .
is . . in Holy Scripture. This participial clause does not serve as a reason for the one previous (Hofmann: “ by dwelling in light unapproachable”), but adds to it a new definition of the divine nature.
To the idea that God is surrounded by an unapproachable majesty of light, there is attached the corresponding thought: , ; on which comp. Joh 1:18 ; 1Jn 4:12 ; Mat 11:27 . The following two sentences may serve as explanation: Theophilus ( ad Autol. p. 71): ; and Dionysius Areop. ( De Divin. Nom. ch. i. p. 376, I. ed. Corder): . [208]
] comp. 1Ti 1:17 .
[208] There is no good ground for deriving, with Hofmann, all these names for God from His relations “to other potentates who meet with trouble, whom death does not permit to abide, who are not unapproachable and invisible.” And there is as little ground for saying that this doxology was added, because the apostle intended to describe “God who will grant to see the appearance of Jesus as judge with reward or punishment, to describe Him as a potentate who is infinitely more and higher than all earthly kings and lords,” and did so because Timothy “was in danger of injuring his position as a Christian, and his calling as a teacher for the sake of gain ” (!).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
Ver. 15. Which in his times he shall show ] Let no man therefore ask, Where is the promise of his coming? Though he be slow, yet he is sure; and his time is the best time: wait,Jas 5:7Jas 5:7 .
The blessed and only potentate ] A lively and lofty description of God, whom yet none can possibly describe. One being asked, what God was, answered, Si scirem, Deus essem.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15, 16 .] which in His own times (reff.: , , Chrys. “Numerus pluralis observandus, brevitatem temporum non valde coarctans;” Bengel) He shall manifest (make visible, cause to appear; “display,” Ellic.) ( who is ) the blessed ( , Chrys.) and only Potentate (Baur, al., believe the polytheism or dualism of the Gnostics to be hinted at in : but this is very unlikely. The passage is not polemical: and cf. the same in Joh 17:3 ), the King of kings and Lord of lords (this seems the place, on account of this same designation occurring in reff. Rev. applied to our Lord, to enquire whether these 1Ti 6:15-16 are said of the Father or of the Son. Chrys. holds very strongly the latter view: but surely the , compared with , , Act 1:7 , determines for the former: so also does . . . 1Ti 6:16 , which Chrys. leaves untouched), who only has immortality (Huther quotes (Ps-) Justin M., qust. ad Orthod. 61, p. 464: , , , . Bengel remarks: ‘Adjectivum immortalis non exstat in N. T. sed , incorruptibilis : neque aut habent LXX. Utrumque habet Sapienti liber qui semper Grcus fuit’), dwelling in light unapproachable ( ; ; , , , . Chrys.), whom no one of men (ever) saw, nor can see (the Commentators quote Theophilus ad Autol., i. 5, p. 341: , ; These words, as compared with Joh 1:18 , seem to prove decisively that the whole description applies to the Father, not to the Son), to whom be honour and power everlasting, Amen (see ch. 1Ti 1:17 , where a similar ascription occurs). Some of the Commentators (Mack, Schleierm.) think that 1Ti 6:15-16 are taken from an ecclesiastical hymn: and Mack has even arranged it metrically. See ch. 1Ti 3:16 , 2Ti 2:11 ff., notes.
Fuente: Henry Alford’s Greek Testament
1Ti 6:15 . : See note on 1Ti 2:6 . In due season may refer primarily either to the appropriateness of the occasion of the or to the supreme will of the . The wording of the discouragement given by Jesus, in Act 1:7 , to those who would pry into the future makes it natural to suppose that this latter notion chiefly was in St. Paul’s mind here ( ). We may perhaps put it thus: A devout mind recognises the providential ordering of past events as having taken place at the time best fitted for them, and shrinks from the presumption of guessing the appropriate time for future events. Thus there is no presumption in saying “When the fulness of the time came, God sent forth his Son”; and when the time is ripe, He will send Him again (Act 3:20 ).
: Ell. well explains the force of this verb from Joh 2:18 , ; The last will be the final proof offered by God to the human race.
The terms of this magnificent characterisation of God are an expansion of the epithets in the doxology in 1Ti 1:17 q.v .
: See on 1Ti 1:11 . Philo ( de Sacrific. Abelis et Caini , p. 147) has the remarkable parallel, , , , , .
is found as a title of God in the Apocrypha. See reff., esp. 2Ma 3:24 , . It occurs in the ordinary sense, Luk 1:52 , Act 8:27 . The choice of the phrase . here was perhaps suggested by the thought of His absolute and irresponsible power in arranging the times and seasons for the affairs of men. It is unnecessary to seek any special polemical object in , as exclusive of dualism. As has been already suggested (on 1Ti 1:17 ), the predications of glory to God that occur in these epistles are probably repeated from eucharistic prayers uttered by St. Paul in the discharge of his prophetic liturgical functions.
, . . .: The Vulg. renders rather inconsistently, Rex regum et Dominus dominantium . So also in Rev 19:16 . It is not quite obvious why the phrase is varied from the usual ( 2Ma 13:4 ; Rev 17:14 ; Rev 19:16 ) and [ ] (Deu 10:17 ; Psa 136:3 ; Enoch ix. 4). Perhaps the participle gives new vigour to a phrase that had lost its freshness.
Fuente: The Expositors Greek Testament by Robertson
Which. Refers to “appearing”.
His = His own.
times = seasons. Compare Act 1:7. See App-195.
Who is. Omit,
blessed. See 1Ti 1:11.
Potentate. App-98.
lords. Greek. kurieuo. See Luk 22:25.
Fuente: Companion Bible Notes, Appendices and Graphics
15, 16.] which in His own times (reff.: , , Chrys. Numerus pluralis observandus, brevitatem temporum non valde coarctans; Bengel) He shall manifest (make visible, cause to appear; display, Ellic.) (who is) the blessed ( , Chrys.) and only Potentate (Baur, al., believe the polytheism or dualism of the Gnostics to be hinted at in : but this is very unlikely. The passage is not polemical: and cf. the same in Joh 17:3), the King of kings and Lord of lords (this seems the place,-on account of this same designation occurring in reff. Rev. applied to our Lord,-to enquire whether these 1Ti 6:15-16 are said of the Father or of the Son. Chrys. holds very strongly the latter view: but surely the , compared with , , Act 1:7, determines for the former: so also does … 1Ti 6:16, which Chrys. leaves untouched), who only has immortality (Huther quotes (Ps-) Justin M., qust. ad Orthod. 61, p. 464: , , , . Bengel remarks: Adjectivum immortalis non exstat in N. T. sed , incorruptibilis: neque aut habent LXX. Utrumque habet Sapienti liber qui semper Grcus fuit), dwelling in light unapproachable ( ; ; , , , . Chrys.), whom no one of men (ever) saw, nor can see (the Commentators quote Theophilus ad Autol., i. 5, p. 341: , ; These words, as compared with Joh 1:18, seem to prove decisively that the whole description applies to the Father, not to the Son), to whom be honour and power everlasting, Amen (see ch. 1Ti 1:17, where a similar ascription occurs). Some of the Commentators (Mack, Schleierm.) think that 1Ti 6:15-16 are taken from an ecclesiastical hymn: and Mack has even arranged it metrically. See ch. 1Ti 3:16, 2Ti 2:11 ff., notes.
Fuente: The Greek Testament
1Ti 6:15. , in His own fitting times) The plural number is to be noticed, which does not much abridge (does not confine within very narrow limits) the shortness of the times: His own, viz. of which the reason (the regulating principle), power, knowledge, and revelation, is in His own hand. So , ch. 1Ti 2:6; 2Ti 1:9; Tit 1:3. A divine reservation.-, He shall show) To be shown is an expression used of what formerly existed. God will show Him (Act 3:20), of whom a most magnificent panegyric follows, involving in it the glory of Christ itself [as well as that of God the Father].- , the blessed and only Potentate) These are two predicates:[52] the first, with the addition also of only, is treated of in 1Ti 6:16 [who only hath immortality]; for the word and [53] have the same derivation, and signify immortal; and hence honour (1Ti 6:16) is due to Him: the second is treated of presently after in this verse, and hence power everlasting (1Ti 6:16) is due to Him. This is the reason why men in power, and death threatened by them, should not be feared in the confession of the Gospel. So eternal power is mentioned at Rom 1:20.- -, of those reigning-of those ruling) Spiritually and politically.
[52] Who is the blessed and only Potentate. is not the subject of , but a predicate of its subject.-ED.
[53] Bengel derives from , and , death; and so from privative, and , death. The derivation of is rather from and : and is of dubious etymon. Some give (?).-ED.
Fuente: Gnomon of the New Testament
1Ti 6:15
which in its own times he shall show,-At the time appointed by the Father-Jesus will show forth his coming to the world (Mat 24:27-31)-the time which the Father has appointed by his own authority (Act 1:7) and said to be known only to him (Mar 13:32). But the Fathers time is Christs own time. The Father and the Son both have part in the glorious manifestation of his coming. [The plural times is suggestive of successive manifestations and fulfillments in the kingdom of God of the predicted manifestations. It is possible, therefore, to include in these times the Lords coming to Christians individually to take them to the home prepared for them. (Joh 14:3.)]
who is the blessed and only Potentate,-A potentate is one possessing power, a governor or ruler. Jesus said to his disciples after his resurrection from the dead: All authority hath been given unto me in heaven and on earth. (Mat 28:18.) And he must reign, till he hath put all his enemies under his feet. The last enemy that shall be abolished is death. . . . But when he saith, All things are put in subjection, it is evident that he is excepted who did subject all things unto him. And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all. (1Co 15:25-28.) And because Jesus is the only Ruler, there is no other name under heaven whereby men must be saved.
the King of kings, and Lord of lords;-The King over all kings, the Ruler of all rulers of whatever name or power.
Fuente: Old and New Testaments Restoration Commentary
who: 1Ti 1:11, 1Ti 1:17, Psa 47:2, Psa 83:18, Jer 10:10, Jer 46:18, Dan 2:44-47, Dan 4:34, Mat 6:13
the King: Ezr 7:12, Pro 8:15, Rev 17:14, Rev 19:16
Reciprocal: 1Ch 29:11 – is the greatness 2Ch 2:5 – great is our God Job 24:1 – seeing Psa 10:16 – The Lord Psa 90:2 – even from Psa 119:12 – Blessed Psa 136:3 – the Lord Lam 5:19 – remainest Dan 2:47 – a Lord Mal 1:14 – for Mar 14:61 – the Son Joh 17:3 – the only Act 1:7 – It Rom 9:5 – blessed 1Co 1:7 – coming 1Co 15:24 – the kingdom 1Th 2:19 – in 1Ti 2:6 – in 1Pe 1:5 – ready Rev 1:5 – and the prince
Fuente: The Treasury of Scripture Knowledge
1Ti 6:15. In his times means the time for Christ to make his second appearance on the earth, the date of which no man knows. He shall show denotes that Christ will then display or give evidence of the facts about to be mentioned. God is said to be blessed because he is the source of all true blessings or happiness. (Jas 1:17.) The word potentate means a ruler of great and unusual power. God is here said to be the only such ruler, because all other rulers in the universe are subject to Him. There are many kings and lords among the various intelligent creatures in the universe, but God is the King and Lord above all of them. Jesus is “acting” as potentate now (Mat 28:18), but he will give that up to his Father again (1Co 15:28), and that is when and how He will show that, after all, God is the only final and supreme Ruler.
Fuente: Combined Bible Commentary
1Ti 6:15. Which in his times. The words qualify the expectation just expressed. He leaves the times and the seasons in the hands of the Great Ruler.
The blessed and only Potentate. The word for blessed is the same as in 1Ti 1:11. That for Potentate is used in Luk 1:52, Act 8:27, of men in authority. In classical poetry it is applied to the stars as the rulers of the firmament (sch. Agam. 6). Here only in the New Testament is it applied to the Divine sovereignty. The only need not be explained as referring to any Gnostic scheme of dualism. It was the word which in the mouth of every true Israelite connected itself more than any other with the Divine Name.
King of kings and Lord of lords. Here, there can scarcely be a doubt, the words are applied to the Eternal Father, who has placed the seasons in His own power (Act 1:7). The corresponding but not quite identical terms are applied in Rev 17:14; Rev 19:16, to the Logos as the Son of God. Few facts could illustrate more clearly the strength of the belief of St. John that all the attributes of the one Divine Person are shared by the other.
Fuente: A Popular Commentary on the New Testament
Verse 15
In his times; in his own promised time.
Fuente: Abbott’s Illustrated New Testament
1Ti 6:15 Which in his times he shall shew, [who is] the blessed and only Potentate, the King of kings, and Lord of lords;
“only potentate” is of interest. Only sets this one above all other potentates, indeed, declares Him to be the only true potentate. Potentate refers to one with great authority. We are not speaking here of a city councilman, or a state senator, or even a president of a country. We are speaking of the only real authority JESUS CHRIST OUR LORD.
We are talking the king over all other kings, we are talking about the Lord over all lords, we are talking the big one, we are talking the biggest – nobody above this authority – I trust you are getting the picture.
This passage overflows with the respect and awe which Paul seems to have for his Lord and Master. Christ moves in these short verses from the criminal before Pilate to the King of kings and Lord of lords. An awesome Person that we have the opportunity of serving.
Consider this as you rethink the chapter. We serve a master, and Paul has set forth some very important principles in how we should do this. (for further on this declaration see Deu 10:17; Rev 17:14; Rev 19:16)
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
6:15 Which in his times he shall shew, [who is] the {f} blessed and only Potentate, the King of kings, and Lord of lords;
(f) He combines many words together for one purpose: by which he confirms the power of God, which if we trust steadfastly in, we will not be moved out of our position.
Fuente: Geneva Bible Notes
God will send Jesus Christ back at His appointed time. Paul’s doxology (a statement glorifying God) emphasized His adorable and unique sovereignty, immortality, and incomprehensible holiness (cf. Exo 24:17). To Him belong all honor and rule throughout eternity (cf. 1Ti 1:17).
"Ephesus was not only the haven of Artemis, but an early center of emperor worship as well. This doxology, therefore, is Paul’s parting shot that the God with whom the church has to do in the gospel of Christ is none other than the supreme Ruler of the universe, the Lord over all other lords." [Note: Fee, 1 and 2 Timothy . . ., p. 154. Cf. Mounce, p. 361.]