Exegetical and Hermeneutical Commentary of 1 Timothy 6:21
Which some professing have erred concerning the faith. Grace [be] with thee. Amen.
21. which some professing ] ‘Which,’ this misnamed Gnosis. ‘ Professing ’ has occurred in this sense 1Ti 2:10.
have erred ] Lit., ‘missed the mark,’ as 1Ti 1:6 and 2Ti 2:18; aorist as 1Ti 6:10.
the faith ] As above, 1Ti 6:10.
Grace be with thee ] ms. authority gives the plural with you, as at the end of 2 Tim. and Titus; the Apostolic benediction being sent through the delegate episcopus to his Church.
There is, of course, no sufficient authority for the Subscription, which (like the Subscriptions to the other epistles of St Paul) is ascribed to Bp Euthalius (5th cent.) and is therefore later than the best mss. The Alexandrian and Sinaitic mss. read only First Epistle to Timothy. Its statement that the letter was written from Laodicea is supposed to be drawn from Col 4:16. See the paraphrase of Erasmus: ‘vicissim vos legatis epistolam quae Timotheo scripta fuit ex Laodicensium urbe.’ But Bp Lightfoot, Coloss. p. 343, gives strong reasons against this identification; (1) that St Paul had not ever been at Laodicea, indeed had been long a prisoner either at Csarea or Rome, when he wrote to the Colossians; (2) that Timothy bears many proofs of having been written elsewhere than at Laodicea, and of being separated by an interval of some years at least from the Colossian letter.
Fuente: The Cambridge Bible for Schools and Colleges
Which some professing – Evidently some who professed to be true Christians. They were attracted by false philosophy, and soon, as a consequence, were led to deny the doctrines of Christianity. This result has not been uncommon in the world.
Have erred concerning the faith – see notes on 1Ti 1:6-7; 1Ti 6:10.
Grace be with thee – see the notes, Rom 1:7.
On the subscription at the close of this Epistle, see Intro., Section 2. It is, like the other subscriptions at the close of the epistles, of no authority.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. Which some professing] Which inspired knowledge some pretending to, have set up Levitical rites in opposition to the great Christian sacrifice, and consequently have erred concerning the faith – have completely mistaken the whole design of the Gospel. See 1Ti 1:6; 1Ti 1:7.
Grace be with thee.] May the favour and influence of God be with thee, and preserve thee from these and all other errors!
Amen.] This word, as in former cases, is wanting in the most ancient MSS. In a majority of cases it appears to have been added by different transcribers nearly in the same way in which we add the word FINIS, simply to indicate the end of the work.
The subscriptions as usual are various. The following are the most remarkable afforded by the MSS.: –
The first to Timothy is completed; the second to Timothy begins. – DE. The First Epistle to Timothy is completed; the second to him begins. – G. The first to Timothy, written from Laodicea. – A. The first to Timothy, written from Ladikia. – CLAROMONT. Written from Laodicea, which is the metropolis of Phrygia. – The first to Timothy, written from Laodicea, which is the metropolis of Phrygia of Pacatiana. – Common GREEK TEXT, and several MSS. Instead of Pacatiana, some have Pancatiana, Capatiana, and Paracatiana.
The VERSIONS are not less discordant: –
The First Epistle to Timothy, which, was written from Laodicea. – SYR.
The VULGATE has no subscription.
The end of the epistle. It was written from Laodicea, which is the metropolis of the cities of Phrygia. – ARAB.
To the man Timothy. – AETHIOPIC.
The First Epistle to Timothy, written from Athens. – ARABIC of Erpenius.
Written from Athens, and sent by Titus, his disciple. – COPTIC.
Written from Macedonia. – AUCTOR SYNOPS.
The First Epistle to Timothy is ended. It was written from Laodicea, the metropolis of Phrygia of Pacatiana. – PHILOXENIAN SYRIAC.
There is one authority in Griesbach, Mt. c., for its being written from NICOPOLIS. This is the opinion also of Dr. Macknight.
That the epistle was not written from Laodicea nor Athens, but from Macedonia, has been rendered probable by the arguments produced in the preface, to which the reader is referred for this and the date of the epistle itself.
IN reviewing the whole of this epistle, I cannot help considering it of the first consequence to the Church of God. In it we see more clearly than elsewhere what the ministers of the Gospel should be, and what is the character of the true Church. Bishops, presbyters, and deacons are particularly described; and their qualifications so circumstantially detailed, that it is impossible to be ignorant on this head. What the Church should be is also particularly stated; it is the house of the living God; the place where he lives, works, and manifests himself. The doctrines and discipline of the Church are not less specifically noted. All these subjects are considered at large in the notes, and here nothing need be added.
Should it be said, the apostle, in giving the qualifications of a bishop, “nowhere insists on human learning,” it may be answered in general, that no ignorant person in those times could have possibly got admittance into the Church as a teacher of Christianity. Every person, acknowledged as a teacher, was himself well taught in the word of God, and well taught by the Spirit of God; and much teaching of the Divine Spirit was then necessary, as the New Testament Scriptures were not then completed; and, if we were to allow the earlier date of this epistle, scarcely any part of the New Testament had then been written. The gospels had not come as yet into general circulation; and only a few of St. Paul’s epistles, viz. those to the Thessalonians, and that to the Galatians, and the first to the Corinthians, had been written before the year 56. At such times much must have been done by immediate revelations, and a frequent communication of miraculous powers.
It is natural for men to run into extremes; and there is no subject on which they have run into wider extremes than that of the necessity of human learning; for in order to a proper understanding of the sacred Scriptures, on one hand, all learning has been cried down, and the necessity of the inspiration of the Holy Spirit, as the sole interpreter, strongly and vehemently argued. On the other, all inspiration has been set aside, the possibility of it questioned, and all pretensions to it ridiculed in a way savouring little of Christian charity or reverence for God. That there is a middle way from which these extremes are equally distant, every candid man who believes the Bible must allow. That there is an inspiration of the Spirit which every conscientious Christian may claim, and without which no man can be a Christian, is sufficiently established by innumerable scriptures, and by the uninterrupted and universal testimony of the Church of God; this has been frequently proved in the preceding notes. If any one, professing to be a preacher of the Gospel of Jesus, denies, speaks, or writes against this, he only gives awful proof to the Christian Church how utterly unqualified he is for his sacred function. He is not sent by God, and therefore he shall not profit the people at all. With such, human learning is all in all; it is to be a substitute for the unction of Christ, and the grace and influences of the Holy Spirit.
But while we flee from such sentiments, as from the influence of a pestilential vapour, shall we join with those who decry learning and science, absolutely denying them to be of any service in the work of the ministry, and often going so far as to assert that they are dangerous and subversive of the truly Christian temper and spirit, engendering little besides pride, self-sufficiency, and intolerance?
That there have been pretenders to learning, proud and intolerant, we have too many proofs of the fact to doubt it; and that there have been pretenders to Divine inspiration, not less so, we have also many facts to prove. But such are only pretenders; for a truly learned man is ever humble and complacent, and one who is under the influence of the Divine Spirit is ever meek, gentle, and easy to be entreated. The proud and the insolent are neither Christians nor scholars. Both religion and learning disclaim them, as being a disgrace to both.
But what is that learning which may be a useful handmaid to religion in the ministry of the Gospel? Perhaps we may find an answer to this important question in one of the qualifications which the apostle requires in a Christian minister, 1Ti 3:2: He should be apt to teach – capable of teaching others. See the note. Now, if he be capable of teaching others, he must be well instructed himself; and in order to this he will need all the learning that, in the course of the Divine providence, he is able to acquire. But it is not the ability merely to interpret a few Greek and Latin authors that can constitute a man a scholar, or qualify him to teach the Gospel. Thousands have this knowledge who are neither wise unto salvation themselves, nor capable of leading those who are astray into the path of life. Learning is a word of extensive import; it signifies knowledge and experience; the knowledge of God and of nature in general, and of man in particular; of man in all his relations and connections; his history in all the periods of his being, and in all the places of his existence; the means used by Divine providence for his support; the manner in which he has been led to employ the powers and faculties assigned to him by his Maker; and the various dispensations of grace and mercy by which he has been favoured. To acquire this knowledge, an acquaintance with some languages, which have long ceased to be vernacular, is often not only highly expedient, but in some cases indispensably necessary. But how few of those who pretend most to learning, and who have spent both much time and much money in seats of literature in order to obtain it, have got this knowledge! All that many of them have gained is merely the means of acquiring it; with this they become satisfied, and most ignorantly call it learning. These resemble persons who carry large unlighted tapers in their hand, and boast how well qualified they are to give light to them who sit in darkness, while they neither emit light nor heat, and are incapable of kindling the taper they hold. Learning, in one proper sense of the word, is the means of acquiring knowledge; but multitudes who have the means seem utterly unacquainted with their use, and live and die in a learned ignorance. Human learning, properly applied and sanctified by the Divine Spirit, is of inconceivable benefit to a Christian minister in teaching and defending the truth of God. No man possessed more of it in his day than St. Paul, and no man better knew its use. In this, as well as in many other excellences, he is a most worthy pattern to all the preachers of the Gospel. By learning a man may acquire knowledge; by knowledge reduced to practice, experience; and from knowledge and experience wisdom is derived. The learning that is got from books or the study of languages is of little use to any man, and is of no estimation, unless practically applied to the purposes of life. He whose learning and knowledge have enabled him to do good among men, and who lives to promote the glory of God and the welfare of his fellow creatures, can alone, of all the literati, expect to hear in the great day: Well done, good and faithful servant! Enter thou into the joy of thy Lord.
How necessary learning is at present to interpret the sacred writings, any man may see who reads with attention; but none can be so fully convinced of this as he who undertakes to write a comment on the Bible. Those who despise helps of this kind are to be pitied. Without them they may, it is true, understand enough for the mere salvation of their souls; and yet even much of this they owe, under God, to the teaching of experienced men. After all, it is not a knowledge of Latin and Greek merely that can enable any man to understand the Scriptures, or interpret them to others; if the Spirit of God take not away the veil of ignorance from the heart, and enlighten and quicken the soul with his all-pervading energy, all the learning under heaven will not make a man wise unto salvation.
Finished correcting for a new edition, Dec. 22d, 1831. – A.C.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Which some professing have erred concerning the faith; which kind of science, some pretending and boasting of, studying to show themselves learned and subtle men, they have been led into errors in Christianity, apostatizing from the doctrine of faith.
Grace be with thee; viz. the grace, mercy, and peace, from God the Father and Christ Jesus our Lord, mentioned 2Ti 1:2.
(The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.)
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. Which some professingnamely,professing these oppositions of science falsely so called.
erred(See on 1Ti1:6; 1Ti 2:11) literally,”missed the mark” (2Ti 3:7;2Ti 3:8). True sagacity isinseparable from faith.
GraceGreek,“the grace,” namely, of God, for which we Christianslook, and in which we stand [ALFORD].
be with theeHerestricts the salutation to Timothy, as the Epistle was not to beread in public [BENGEL].But the oldest manuscripts read, “be with you”; and the”thee” may be a transcriber’s alteration to harmonize with2Ti 4:22; Tit 3:15.
Amenomitted in theoldest manuscripts.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Which some professing,…. Pretending to be masters of the above science, boasting and making great show of it, and valuing themselves upon it:
have erred concerning the faith: have wandered from the way of truth, and gone into the path of error; have fallen from the doctrine of faith, and made shipwreck of it, and become entire apostates: from the danger attending vain jangling, the use of new words, the profession of a false science, and making objections from it against the truth, does the apostle dissuade Timothy from them, since they generally issue in apostasy.
Grace be with thee. Amen. This the apostle wishes to him, that he might be enabled to discharge every branch of his duty he had pointed to him in this epistle, and to keep him from all evil, and every false way, and preserve him safe to the kingdom and glory of God. And which he doubted not but would be his case, and therefore puts his “Amen” to it. The Alexandrian copy and Arabic version read, “grace be with you. Amen”.
The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana. This last clause is left out in the Alexandrian copy and Syriac version; and indeed, in the apostle’s time, Phrygia was not known by such an appellation as “Pacatiana”, which was given it some years after by the Romans; and which shows, that the subscriptions to the epistles are not only of human authority, but of later date, at least some of them. The Arabic version calls it the metropolis of Phrygia, and leaves out “Pacatiana”; and one of Beza’s manuscripts, instead of “Laodicea”, reads “Macedonia”, from whence, as from Philippi, or some other city there, he thinks it was written; and several learned men have been of opinion that it was written from Philippi.
Fuente: John Gill’s Exposition of the Entire Bible
Have erred (). First aorist active indicative of . See 1:6 for this word.
Fuente: Robertson’s Word Pictures in the New Testament
Professing. See on ch. 1ti 2:10.
Erred [] . See on ch. 1ti 1:6, and comp. 2Ti 2:18.
Grace be with thee. The correct reading is meq’ uJmwn with you. Although addressed to an individual, he is included in the church. This brief benediction occurs in Paul only in Colossians. ===2Ti1
CHAPTER I
1 An apostle by the will of God. So 2nd Corinthians, Ephesians, Colosians. 1st Corinthians adds called or by call [] .
According to the promise, etc. [ ] . Apostolov kata does not appear in any of the Pauline salutations. In 1 Timothy. kat’ ejpitaghn according to the commandment, and in Titus kata pistin etc., according to the faith, etc. Kat’ ejpaggelian, though in other connections, Act 13:23; Gal 3:29. Epaggelia, primarily announcement, but habitually promise in N. T. In Pastorals only here and 1Ti 4:8. With the promise of the life in Christ goes the provision for its proclamation. Hence the apostle, in proclaiming “ye shall live; through Christ,” is an apostle according to the promise.
Of life which is in Christ Jesus. The phrase promise of life only here and 1Ti 4:8. o P. Life in Christ is a Pauline thought. See Rom 8:2; 2Co 4:10; Rom 6:2 – 14; Gal 2:19, 20; Col 3:4; Phi 1:21. It is also a Johannine thought; see Joh 1:4; Joh 3:15; Joh 6:25; Joh 14:6; 1Jo 5:11.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “Which some professing” (en tines epangellomenoi) “Which some professing, promising, or claiming,” which some arrogate to themselves, professing to be overwise, intellectual-pen -heads, 2Ti 2:14.
2) “Have erred concerning the faith” (peri ten pistin estochesan) “Concerning the faith, body of Christian truth, missed aim or erred,” 1Ti 1:19-20; 2Ti 2:17-18.
3) “Grace be with thee. Amen.” (he charis meth’ humon) “The grace (of God) be with you.” May the favor of God be thy joy and shield, protection, a fatherly benediction, as to the Corinthian brethren, 2Co 13:14; similar to the Jewish benediction for good, Num 6:24-26.
Fuente: Garner-Howes Baptist Commentary
21 Which some professing, have erred concerning the faith. From the result, also, he demonstrates how dangerous a thing it is, and how much it ought to be avoided. The way in which God punishes the haughtiness of those who, through the desire of obtaining reputation, corrupt and disfigure the doctrine of godliness, is, that he allows them to fall away from soundness of understanding, so that they involve themselves in many absurd errors. We see that this has taken place in Popery; for, after they began to speculate in profane manner, about the mysteries of our religion, there followed innumerable monsters of false opinions. Faith is here taken, as in some former passages, for the summary of religion and sound doctrine. Warned by such examples, if we abhor revolt from “the faith,” let us adhere to the pure word of God, and let us detest sophistry and all useless subtleties, because they are abominable corruptions of religion.
END OF THE FIRST EPISTLE TO TIMOTHY.
Fuente: Calvin’s Complete Commentary
CONCLUSION 6:21b
Text 6:21b
Grace be with you.
Thought Questions 6:21 b
278.
Just how was the word grace used here?
279.
Is anyone besides Timothy included in the word you? Explain.
Paraphrase 6:21b
21b But may the grace of God be with thee, to preserve thee from error. Amen.
Comment 6:21b
1Ti. 6:21 b. This is the briefest of all the conclusions to Pauls letters. This same conclusion is found in Colossians. The word you is in the plural form in the Greek text.
EXAMINATION OVER PAULS FIRST LETTER TO TIMOTHY
1.
Reproduce the outline of the letter.
2.
Paul, an apostle of Christ Jesus according to the Commandment of God our Saviour . . . Explain the Commandment in this verse.
3.
. . . and the goal of the charge is love out of a pure heart. . . . Explain the charge, and the arrival at the goal, i.e. how the goal is achieved.
4.
But we know that the law is good, if one uses it lawfully. . . . Explain the lawful use of the law.
5.
. . . . but I received mercy because being ignorant I acted in unbelief . . . Show how ignorance relates to mercybe careful here.
6.
. . . . the prophecies which led the way to you, that you might wage in them the good warfare. . . . Explain the prophecies, and Timothys use of them.
7.
In order that we may lead a tranquil and quiet life in all godliness and dignity. What is going to provide this type of life? Explain the cause of which this is a result,
8.
I desire therefore, that men pray in every place, lifting up holy hands, without wrath and disputing. Discuss the connection between prayer, wrath and disputing.
9.
Give the two reasons for saying: I do not permit a woman to teach.
10.
Faithful is the Word: if someone reaches after an overseership, he desires a good work. Discuss the words: reaches after and good work.
11.
Discuss two mental qualifications, and two personality qualifications of the bishop.
12.
Would a man who had developed the ability to superintend well by other means than rearing a family, be excluded from the eldership? If so why? If not why not?
13.
Explain the following phrase: And let these first be tested.
14.
Is there room for females in the office of deacon? Discuss.
15.
Give meaning to the following: Because every created thing of God is good, and nothing to be thrown away, being received with thanksgiving: for it is sanctified thru Gods word and petition. Explain especially the last phrase.
16.
Explain how godliness is profitable for all things.
17.
What gift or gifts did Timothy have? How did he get them? What was he to do with them?
18.
Answer the following questions about the enrollment of widows: 1) What is the meaning of the term enrollment? 2) For what purpose? 3) What qualifications? (state and explain at least two) 4) Should we practice it now?
19.
What is the double honor of the elders?
20.
Who is the blessed and only potentate. . . . Please explain from the context why you answer as you do.
Fuente: College Press Bible Study Textbook Series
(21) Which some professing have erred concerning the faith.In this most probably wild and visionary knowledge the false teachers and their hearers sought salvation and a rule of life, and miserably failed in their efforts. The result with them was, that they lost all hold on the great doctrine of Faith in a crucified Saviour.
Grace be with thee.The ancient authorities are almost equally divided between with thee and with you, the congregation. The public nature of so many of the directions and instructions contained in this Epistle account for the absence of those private greetings which we find in the Second Epistle of St. Paul to Timothy.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘Which some professing have erred concerning the faith.’
For the sad thing is that these who claim to have knowledge have erred (‘missed the mark’ – compare ‘swerved’ in 1Ti 1:6) in respect to the faith, that is, either the faith that is required in order to be saved, or the faith as the body of truth, or both.
Fuente: Commentary Series on the Bible by Peter Pett
‘Grace be with you (plural).’
Note the final plural greeting. This suggests that the letter was to be read to the church.
1Ti 6:21. Which some professing, &c. “Which some having professed to pursue, have fatally wandered from the Christian faith, some entirely forsaking it, and others corrupting it with such adulterations, that it is hardly to be known for that religion which came immediately out of the hands of the Lord Jesus Christ.” Though it is not certain, that the name of gnostics, or the knowing men, was so early used to denominate a distinct sect, yet it is highly probablethat they who opposed the apostle, made extraordinary pretences to knowledge; and this text seems sufficient to prove it.
[ See Benson, Bengelius, Bowyer, Castalio, Calmet, Doddridge, Dodd, Drusius, Fleetwood, Guyse, Grotius, Heylin, Harris, Heinsius, Hoadley, Knatchbull, Kuster, Lardner, Leigh, Lord Lyttelton, Lightfoot, Limborch, Locke, Michaelis, Mills, Mede, Mann, Mintert, Bishop Newton, Phileleutherus, Lipsiensis, Peirce, Quesnelle, Reynolds, Raphelius, Stockius, Bishop Stillingfleet, Schmidius, Seed, Archbishop Tillotson, Vitringa, Whitby, Waterland, Wetstein, Wall, Bishop Warburton, and Wolfius.]
Inferences.What an honour and encouragement it is to believing servants, even of the lowest rank, that they are brethren in Christ, partakers of all spiritual blessings equally with Christians of the highest civil station! But what a reproach is it to the name of their God, and to his gospel, for them to be so conceited on this account, as to think themselves above paying the duty they owe to their earthly masters, even though they be infidels; or to be less, and not rather more, respectful and diligent in the service of religious masters, because they are brethren in the fellowship of the gospel! Those who act in this spirit, cannot long continue Christians, if they be such at present in a small degree. These things are to be taught and learned; and whoever, under false pretences to knowledge, shall suggest sentiments contrary to these, or to any other doctrine of Christ, which are all doctrines according to godliness,are to be rejected, as persons who are proud and ignorant, perverse, and destitute of the truth, fond of vain opinions and disputations about words, which tend to strife and envy, railing and unwarrantable suspicions, and who make a trade of religion to serve their secular interests: but true godliness, with a satisfied mind as to worldly circumstances, though we have only necessary food and raiment, is the best of all gain; and therefore is to be cultivated in earnest pursuits after righteousness, goodness, faith, love, patience, and meekness. And, alas! what is this poor empty world, that we should set our hearts upon it! We brought none of its enjoyments into it; and whatsoever we have of them here, we must certainly, ere long, leave them all behind us: and they who will seek to be rich, throw themselves into many dangerous temptations, and foolish ensnaring lusts and passions, that will one time or other recoil upon them, and pierce them through with many agonizing sorrows; will make them err from the living faith of the gospel, and plunge them into deep and endless ruin: for the love of money is the root of these and numberless other sinful and destructive evils. How needful then is it to warn the rich of this world to be humble amidst all their affluence; and not to place their confidence in uncertain wealth, but in God through Christ, who is a free and bountiful giver of all things relating to this life, and to that which is to come! And how ready should they be to prove the sincerity of the profession of their faith in the Lord, by its genuine fruits in every good and charitable work, which will be laying in a good stock of solid happiness for the world to come, that, at the end of their Christian course, they may receive the crown of life!O how conscientious and laborious should the servants of Christ be, in discharging every part of the ministerial trust that is committed to them; in maintaining the good profession they have made in various ways before many witnesses; and in fighting the good fight of faith, till they lay hold on eternal life! And how mindful should they always be of the solemn bonds which are laid upon them, to adhere with fidelity to divine directions, as in the presence of God the Father and of Jesus Christ! HE courageously owned himself to be the true Messiah before Pontius Pilate, and, at his second coming, will be gloriously manifested to be so by the only living and life-giving God; who is the supreme almighty Governor, above all other kings and lords; who only has immortality essentially in himself, dwells in glory inaccessible to frail mortals, and is invisible in his own being: to whom be ascribed everlasting honour, dominion, and power. Amen. May all that love him, unite in prayer for his ministering servants, that his free favour, in all its manifestations and effects, may perpetually enable them to be diligent and faithful in his work! Amen.
REFLECTIONS.1st, The apostle lays down,
1. The duty of Christian servants. Let as many servants as are under the yoke, count their own masters worthy of all honour, respect, and dutiful obedience; that the name of God and his doctrine be not blasphemed, and that unbelievers may never have occasion to reproach them, as if their religion had made them proud, lazy, or disobedient. And they that have believing masters, let them not despise them, because they are brethren, as if Christianity destroyed the distinctions of Providence, and brought all men on a level; no, but rather do them service, with peculiar submission, delight, diligence, and honesty, because they are faithful and beloved, partakers of the benefit, sharing all the blessings of the gospel salvation. Note; (1.) The gospel was never designed to destroy the distinctions that God hath been pleased to make among men; but to direct every man how to adorn that station in which it hath pleased God to call him. (2.) The kindness and condescension of Christian masters must never teach servants to presume, but to treat them with greater respect, more affectionate regard, and unimpeached fidelity.
2. He warns Timothy to teach steadily these truths, and to beware of deceivers. These things teach and exhort. If any man teach otherwise, as the Judaizing teachers, who suggest as if it were unlawful for Christian slaves to obey their unbelieving matters; and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, inculcating all dutiful discharge of our relations towards men, as well as piety towards God; he is proud, vainly puffed up with arrogant conceit of his own wisdom, though in fact knowing nothing as he ought to know; but doting about questions and strifes of words, engaged in vain and idle disputes about matters utterly insignificant, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and who by such a spirit and temper evidently shew, that they are destitute of the truth, supposing that gain is godliness, serving merely their own worldly interests, and not the cause of Christ and immortal souls: from such withdraw thyself; have no communion with them, nor suffer them to assemble among the faithful. Note; (1.) The doctrines of the gospel are doctrines according to godliness; and whatever would corrupt vital and practical religion, cannot be the words of our Lord Jesus Christ. (2.) Proud disputers must needs be far from any true knowledge of that gospel whose first injunctions are peace and love. (3.) They who make godliness in profession the ladder to earthly gain, will shortly find how fearful is their loss, when death shall hurl them into the abyss of wretchedness.
2nd, From the mention of the abuses of some corrupters of godliness, the apostle, 2. He enjoins him as to what was his proper pursuit. Follow after righteousness in your transactions with men; godliness, and holiness of heart and life; faith, an increasing measure of this divine grace, and approved fidelity in all your conversation; love to God and men; patience under every provocation; and meekness, bearing with and gently instructing those that oppose themselves: yet, shewing withal a becoming zeal for the truth, fight the good fight of faith against all opposing foes from earth or hell; lay hold on eternal life, earnestly pressing towards the goal for the glorious prize, whereunto thou art also called by divine grace, as a Christian and an evangelist, and hast professed a good profession before many witnesses at thy ordination, and in the presence of those among whom thou hast preached and suffered for the gospel’s sake. Note; (1.) We are engaged in an arduous warfare, and must fight every step to heaven against a host of spiritual foes who oppose our progress. (2.) Eternal life, the glorious crown before us, should animate us for every conflict. (3.) The good profession we have once made, should engage us with increasing diligence to approve our fidelity before God and man.
3rdly, The apostle concludes, 2. He gives him a particular charge, to be delivered to the more opulent members of the church. Charge them that are rich in this world, that they be not high-minded, puffed up on account of their worldly wealth and attainments; nor trust in uncertain riches as their dependance and rock, since these are transitory possessions; but in the living God; the only substantial and abiding good, who giveth us richly all things to enjoy, loading us with his benefits, and allowing us every sanctified use of his creatures: wherefore they who are thus favoured, must see that they do good with their wealth, not abusing it in luxury and extravagance; but that they be rich in good works, employing their treasures for the benefit of mankind; ready to distribute, even unasked, to the indigent and necessitous; willing to communicate, of their substance, without grudging or niggardliness; laying up in store for themselves a good foundation against the time to come, disposing of their treasures in such a way as that they may have treasure in heaven, and lay hold on eternal life. Note; (1.) Wealth is a talent intrusted with us for the benefit of our brethren: we are stewards, and must give an account of our profiting to the great Master. (2.) Riches are a great temptation to pride; therefore such as have affluence, should be often admonished in their high estate to keep a humble mind. (3.) They are truly rich, who are rich unto God, and improve their abundance to his glory.
3. He warns him, as before, to take heed of deceivers. O Timothy, keep that which is committed to thy trust, the unadulterated gospel word; avoiding profane and vain babblings, and oppositions of science falsely so called, the noisy talk and proud boastings of Judaizing, or gnostic teachers, pretending high attainments in science, when in fact utter strangers to true wisdom; which some professing, have erred concerning the faith, and apostatized from the truth. Note; The science which draws men from the simplicity of the gospel, however proud men may value themselves thereon, will be proved at last to be the most egregious folly.
4. He gives him his parting benediction. Grace be with thee; and that shall preserve thee from all error, and strengthen thee for the faithful discharge of the ministry. Amen!
1Ti 6:21 . The benediction, as in the other Pauline Epistles. If is the right reading, we can only infer from it that Paul intends the benediction for the whole church, not that he addresses the epistle to the whole church along with Timothy.
REFLECTIONS
READER! think what a lovely family that is of the all lovely, and all loving Jesus, which considers all the members as mutually engaged, and everlastingly supposed to be actuated by one spirit, for the general and complete happiness of the whole. Oh! if masters would thus consider servants, and servants masters, there could be no schism of the body, but all would study each other’s happiness, and have the same care one for another. And, surely, if anything under grace can tend to the promotion of this great end, the consciousness of a dying, sinful, sorrowful world, from which we are hourly departing, and from which as we brought nothing in, we can carry nothing out, would be enough to induce these blessed effects.
But, oh! precious Jesus! It is thou Lord who must both go before, and guide in this, and every path, which thy redeemed have to follow. Blessed and glorious Potentate! Oh! what a good confession didst thou witness before many witnesses! Lord! grant to all thy servants to keep the commandment of the same confession, without spot, and unrebukable, until thy appearing. Jesus will shortly come. He, and He alone, will show, as the only visible Jehovah, who is the blessed and only Potentate, King of kings, and Lord of lords! Till then may every knee bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. Amen.
21 Which some professing have erred concerning the faith. Grace be with thee. Amen. << The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana. >>
Ver. 21. Which some professing ] Gr. Promising, as the Gnostics and other heretics.
21 .] which (the . ) some professing (ch. 1Ti 2:10 ) erred (reff.: the indefinite past, as marking merely the event, not the abiding of these men still in the Ephesian church) concerning the faith .
1Tim 6: 22 .
22 .] CONCLUDING BENEDICTION: The grace (of God, ., the grace for which we Christians look, and in which we stand) be with thee .
On the subscription we may remark, that the notice found in A al., owes it origin probably to the notion that this was the Epistle from Laodicea mentioned Col 4:16 . So Thl.: ; . The further addition in rec. al. betrays a date subsequent to the fourth century, when the province of Phrygia Pacatiana was first created. See Smith’s Dict, of Geography, art. Phrygia, circa finem.
1Ti 6:21 . : See note on 1Ti 1:3 .
: See note on 1Ti 2:10 .
: See notes on 1Ti 1:6 ; 1Ti 1:19 , and reff.
: An argument in support of the of the Received Text is that is indisputably the right reading in the corresponding place in 2 Tim. and Tit., and might have crept in here by assimilation. Ell. has reason on his side when he maintains that the plural here is not sufficient to prove that the epistle as a whole was intended for the Church. “The study of papyri letters will show that the singular and the plural alternated in the same document with apparently no distinction of meaning” (Moulton, Expositor , vi., vii. 107). The colophon in the T.R., “The First to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana,” has a double interest: as an echo of the notion that this is the Epistle from Laodicea (Col 4:16 ), a notion sanctioned by Theophyl.; and the mention of Phrygia Pacatiana proves that the author of the note lived after the fourth century, towards the close of which that name for Phrygia Prima came into use.
have. Omit.
erred. See 1Ti 1:6 (swerved).
concerning. App-104.
Grace. App-184.
thee. The texts read “you”.
Amen. Omit.
21.] which (the . ) some professing (ch. 1Ti 2:10) erred (reff.: the indefinite past, as marking merely the event, not the abiding of these men still in the Ephesian church) concerning the faith.
1Tim 6:22.
22.] CONCLUDING BENEDICTION: The grace (of God,- ., the grace for which we Christians look, and in which we stand) be with thee.
On the subscription we may remark, that the notice found in A al., owes it origin probably to the notion that this was the Epistle from Laodicea mentioned Col 4:16. So Thl.: ; . The further addition in rec. al. betrays a date subsequent to the fourth century, when the province of Phrygia Pacatiana was first created. See Smiths Dict, of Geography, art. Phrygia, circa finem.
1Ti 6:21. , they have erred concerning the faith) Although they attempt to appropriate to themselves , science, and , knowledge, 1Ti 6:4; 1Ti 6:20, and its , accurate reasoning [hitting the mark, opposed to , I miss the mark, err] and sagacity, yet they have lost the true sagacity, which is connected with faith, not comprehending what is to be believed, and what it is to believe; comp. 2Ti 3:7-8.- , grace) not unknown to thee. He briefly indicates it.- , with thee) No salutations to others are here added, for the epistle was not to be read in public.[56]
[56] Bengel, J. A. (1860). Vol. 4: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (J. Bryce, Trans.) (239-288). Edinburgh: T&T Clark.
1Ti 6:21
which some professing have erred concerning the faith.-When men turn aside in any way from adherence to the plain truth as taught, they make shipwreck of their faith and go into apostasy.
Grace be with you.-These words, no doubt addressed to Timothy, are a gracious, peaceful ending to the Epistle.
have: 1Ti 6:10, 1Ti 1:6, 1Ti 1:19, 2Ti 2:18, Heb 10:1 – Heb 12:29
Grace: Rom 1:7, Rom 16:20, Rom 16:24, 2Ti 4:22, Tit 3:15, Heb 13:25
Amen: Mat 6:13
Reciprocal: Col 4:18 – Grace Jam 5:19 – err
1Ti 6:21. If a man professes to believe this falsely-called science, it logically will lead him from the faith, which is based on the truth from the Lord.
1Ti 6:21. Which some professing. Once again we have the indefinite mention of those who were known though unnamed. There were some who, boasting of their knowledge, had as concerning the faith missed their mark.
1Ti 6:21 b: “Grace [be] with thee. Amen.”
Just what does “grace be with thee” mean? By grace we are saved. By grace we continue to live, but what does this closing mean?
The term grace has many shades of meaning. Thayer mentions the following.
“that which affords joy, pleasure, delight, sweetness, charm, loveliness: grace of speech 2) good will, loving-kindness, favour 2a) of the merciful kindness by which God, exerting his holy influence upon souls, turns them to Christ, keeps, strengthens, increases them in Christian faith, knowledge, affection, and kindles them to the exercise of the Christian virtues 3) what is due to grace 3a) the spiritual condition of one governed by the power of divine grace 3b) the token or proof of grace, benefit 3b1) a gift of grace 3b2) benefit, bounty 4) thanks, (for benefits, services, favours), recompense, reward”
Some possible meanings:
1. Paul is just giving a greeting of the day – saying that he wills a favorable life for Timothy – have a good day – if you will. This may be.
2. Paul had some ability to offer grace as an apostle. I see no indication of this in the Word, nor would it make sense, since grace extends from God.
3. Actually the term thee is plural, so Paul is most likely addressing the other elders or leaders if not the entire church at Ephesus. This might assist us in determining the meaning. Grace is an item that is needed in any church.
We need to treat one another as if we realize we are all products of grace.
We need to treat our leaders as if we hold them in favor.
Leaders need to treat the congregation as if they hold them in favor.
We all need to be gracious to one another at all times.
There needs to be a mutual respect by all. Leaders must respect the members. The members must respect the leaders. Both must realize that Christ is the head of the church and not them.
I would think this is a prayer of sorts or benediction on the church leaders and the people at Ephesus.
A very nice have a good day request to the Father might be the thought of it.
There is nothing exceptionally special about the phrase. Paul uses it in Titus in his closing (Tit 3:15). Indeed, Paul mentions “all” in his closing to Titus.
SOME THINGS TO FLEE FROM THAT ARE MENTIONED IN I Timothy:
1Ti 1:3 other doctrine or false doctrine
1Ti 1:4 fables and endless genealogies – fiction
1Ti 1:6 vain jangling
1Ti 1:9-10 whole list of wrong doers
1Ti 2:8 wrath and doubting
1Ti 2:12 women leaders in the church
1Ti 3:2 multiple marriages
1Ti 3:3 wine, violence, greed, brawling, covetousness
1Ti 3:4-5, unruly children
1Ti 3:6 pride
1Ti 3:8-12 repeat some of the above
1Ti 3:11 slanderousness
1Ti 4:1 seducing spirits, doctrines of demons, lies
1Ti 4:7 profane and old wives fables
1Ti 4:14 idleness of gift
1Ti 5:8 ignoring needs of a widow in family
1Ti 5:12 don’t leave first love
1Ti 5:13 gossiping
1Ti 5:22 sudden approval of Christian workers
1Ti 6:4 questions and disputes on wrong or false teaching
1Ti 6:10 love of money
1Ti 6:17 high-mindedness, trust in riches
1Ti 6:20 profane and vain babblings, false knowledge
COMMANDS FROM I TIMOTHY
1Ti 1:3 no other doctrine
1Ti 1:4 don’t heed fables and genealogies
1Ti 1:18 war a good warfare.
1Ti 1:19 holding faith and good conscience
1Ti 2:1 pray for all men
1Ti 2:2 pray for leaders
1Ti 2:8 pray
1Ti 2:9 women dress properly (modestly)
1Ti 2:11 women to learn silently
1Ti 2:12 no women usurping authority.
3. qualifications for leadership
blameless
husband of one wife
temperate soberminded
good behavior
hospitable
teacher
not given to wine
not violent
not greedy of filthy lucre
patient
not a brawler
not covetous
rulers at home
not a novice
have good report with unsaved
grave
not double tongued
not given to wine
not greedy of filthy lucre
holding mystery of faith
proven
blameless
wives – grave, not slanderers, soberminded, faithful in all things
1Ti 4:4 all creation is good and to be received with thanksgiving
1Ti 4:7 refuse wives fables – exercise unto godliness
1Ti 4:12 let no man despise thy youth – be an example
1Ti 4:13 give attendance to reading, exhortation, doctrine
1Ti 4:14 don’t neglect gift
1Ti 4:15 meditate on these things
1Ti 4:16 continue in doctrine
1Ti 5:1 exhort, don’t rebuke church members
1Ti 5:3 honor widows
1Ti 5:14 young widows remarry
1Ti 5:16 support your family’s widows.
1Ti 5:17-18 support elders
1Ti 5:19 receive accusation only before 2 or 3 witnesses
1Ti 5:20 rebuke elders before all if in sin
1Ti 5:21 don’t be partial in discipline in church
1Ti 5:22 lay hands quickly on no man
1Ti 6:1 honor masters
1Ti 6:11 follow after righteousness, godliness, faith, love, patience, meekness
1Ti 6:12 fight the good fight
1Ti 6:17 charge the rich not to be high-minded not trust uncertain riches, trust God, do good works, ready to distribute, willing to share
1Ti 6:20 avoid vain babblings
If we took only the things we are told not to do and begin work on these in our lives we would be busy for some time. Then we have all of the commandments. Only six chapters and we have at least 30 condemnations and at least 56 commands.
DARE ANY CHRISTIAN SAY I HAVE NOTHING TO DO IN MY SPIRITUAL LIFE?
“Keep that which is committed” – this list has been committed to each of us. God is trusting that we keep these truths. Read through this list and see if you can’t improve your spiritual life in some manner!
Read through the list and see how your church stands up to the standard set forth.
6:21 Which some {i} professing have erred concerning the faith. Grace [be] with thee. Amen. [The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.]
(i) Not only in word, but also in appearance and gesture: to be short, while their behaviour was such that even when they held their peace they would make men believe, their heads were occupied about nothing but high and lofty matters, and therefore they erred concerning the faith.
Fuente: Commentary Series on the Bible by Peter Pett
1. Cautions Timothy against covetousness, and to possess a contented mind. But godliness with contentment is great gain, making the mind happy in every state of life, and under every dispensation of Providence: and this is the truest and most substantial gain even here below, where all our creature-comforts are so precarious, insufficient, and perishing. For we brought nothing into this world, and it is certain we can carry nothing out; but we must return naked to the tomb, as we came from the womb. And therefore having food and raiment, covering for our bodies, and refreshment such as nature needs, let us be therewith content, nor grasp after more, thankful for the mercies of the day, and trusting the Lord for the provision of to-morrow. But they that will be rich, and, instead of being satisfied with their present allotted portions, are determined by every method to add to their store, and have their hearts set upon wealth as their grand object; they fall into temptation and a snare, and become an easy prey to the devil, plunging themselves, in the unhallowed pursuit after riches, into many foolish and hurtful lusts, into deceit, fraud, lying, rapine, injustice, &c. which drown men in destruction and perdition, and both body and soul perish for ever. For the love of money is the root of all evil, and the source of every vile and scandalous action: which while some coveted after, (we have seen the dreadful issue,) they have erred from the faith, and pierced themselves through with many sorrows; besides all their crosses and vexations, laying up much bitterness for themselves, if they should hereafter be brought to repentance; but if not, treasuring up wrath against the day of wrath. But thou, O man of God, flee these things, be warned by the sad examples of others, and shun with abhorrence all such covetous principles and practices. Note; (1.) There is no true contentment in this world but that which springs from real godliness. (2.) We consult our truest interests when our souls are our first concern. (3.) It is a mortifying reflection to every worldling, how short-lived must be his enjoyments, and that he can carry nothing with him to the grave but a shroud and a coffin. (4.) Nature is satisfied with little, grace with less, but covetousness with nothing. (5.) They who will be rich, are in the high road to ruin; Satan desires no fairer mark. (6.) The love of money has destroyed more than any other vice whatever. (7.) They, who to gain the world lose their own souls, will prove shortly their folly to be as great as their sin.
1. With repeating his solemn charge, and enforcing it with the most cogent arguments. I give thee charge in the sight of God, who quickeneth all things, the author of life to all his creatures, and the giver of spiritual life to all that believe; and before Christ Jesus, whose minister thou art, and who himself before Pontius Pilate witnessed a good confession, boldly asserting his own glorious character and office; that thou keep this commandment without spot, unrebukable, faithful to the solemn trust reposed in thee, until the appearing of our Lord Jesus Christ at the great day; which in his times, or in the proper season, he shall shew, exactly accomplishing the promise of his coming, which he has given to his faithful people, according to the glorious names and characters which he bears, who is the blessed and only potentate, to whom all in heaven and earth are subject, who hath the supreme and universal dominion: and, as he is infinitely blessed in himself, he makes also his believing people happy under his governmentthe King of kings, and Lord of lords, who all from him derive their power and authority, and to him are accountable; who only hath immortality in and of himself, and is the author of it to his creatures, whether angels or men; dwelling in uncreated glory, in the light which no man, in his present mortal state, can approach unto; whom no man hath seen, nor can see, in the full blaze of his divine perfections and attributes: to whom be honour and power everlasting ascribed by all the hosts of earth and heaven. Amen.
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Fuente: Geneva Bible Notes