NASB (UPDATED) TEXT: 1Ti 6:1-2 1All who are under the yoke as slaves are to regard their own masters as worthy of all honor so that the name of God and our doctrine will not be spoken against. 2Those who have believers as their masters must not be disrespectful to them because they are brethren, but must serve them all the more, because those who partake of the benefit are believers and beloved. Teach and preach these principles.
1Ti 6:1 "All who are under the yoke as slaves" Christianity adapted itself to the culture of its day in regards to slavery. Two-thirds of the Roman world were slaves. It was the truth, justice, and love of God in the gospel that eventually brought slavery to an end. Paul chose to deal with human attitudes in their cultural situation instead of a violent overthrow of that cultural situation (much like he did the societal role of women).
SPECIAL TOPIC: PAUL'S ADMONITIONS TO SLAVES <http://www.freebiblecommentary.org/special_topics/pauls_admontion_to_slaves.html>
▣ "to regard their own masters as worthy of honor" Apparently 1Ti 6:1 refers to Christian slaves serving non-Christian masters, while 1Ti 6:2 refers to Christian slaves serving Christian masters. A Christian slave is to act toward believers and unbelievers in such a way as to bring honor to God and the gospel of Jesus Christ (cf. Eph 6:6-7 ). 1Ti 6:1 has the same orientation as 1Ti 3:2 ; 1Ti 3:7 ; 1Ti 3:10 ; 1Ti 5:7-8 ; 1Ti 5:14 ; and Tit 2:5 , which means "no handle for criticism." Also see 1Ti 6:14 of this same chapter.
1Ti 6:2 "Those who have believers as their masters must not be disrespectful to them" This is literally "look down,"which is a present active imperative with the negative particle, implying stop an act already in process. This phrase relates to the doctrinal concept that everything we as believers do must be of the highest quality for Christ's sake (cf. 1Co 10:31 ; Eph 6:6-7 ; Col 3:17 ; 1Pe 4:11 ).
The term "masters" is not the normal term for slave owner, kurios (cf. Eph 6:5 ; Eph 6:9 ; Col 3:22 ; Col 4:1 ), but despotçs. It is usually used of God the Father and the Son, but in the Pastoral Letters it is used regularly for earthly slave masters (cf. 1Ti 6:1-2 ; 2Ti 2:21 ; Tit 2:9 ). Paul may have used a different scribe.
▣ "Teach and preach these principles" These are two present active imperatives, which implies a continual obligation (cf. 1Ti 4:11 ). This phrase can conclude the previous admonition (cf. NASB, NKJV) or introduce what follows (cf. NRSV, TEV, NJB).
NASB (UPDATED) TEXT: 1Ti 6:3-10 3If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, 4he is conceited and understands nothing; but he has a morbid interest in controversial questions and disputes about words, out of which arise envy, strife, abusive language, evil suspicions, 5and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain. 6But godliness actually is a means of great gain when accompanied by contentment. 7For we have brought nothing into the world, so we cannot take anything out of it either. 8If we have food and covering, with these we shall be content. 9But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction. 10For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs.
1Ti 6:3 "If" This is a first class conditional sentence (which is assumed to be true) continuing the literary context from 1Ti 6:3 through 1Ti 6:5 . There were false teachers who rejected Paul's teachings (cf. 1Ti 1:3-7 ; 1Ti 4:1-3 ).
▣ "advocates a different doctrine" This is the Greek term heteros, which means "another of a different kind." The false teaching was a combination of Jewish legalism and Greek philosophy similar to that found in Colossians and Ephesians.
▣ "and does not agree with sound words" See note at 1Ti 1:10 .
▣ "those of our Lord Jesus Christ" Paul asserts that the origin of the "sound words" is Christ's teachings which were given to Paul. These false teachers rejected both Christ and His Apostles' teachings.
▣ "and with doctrine conforming to godliness" See note at 1Ti 2:2 . Christ's teachings always had godliness as their goal (cf. 1Ti 3:16 ). These false teachers tried to separate truth from life, justification from sanctification, the indicative (gospel truth) from the imperative (gospel godliness, see Special Topic at 1Ti 4:7 ). See SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION <http://www.freebiblecommentary.org/special_topics/sanctification.html> at 2Ti 2:21 .
1Ti 6:4 NASB, NRSV "he is conceited"
NKJV, NJB "he is proud"
TEV "is swollen with pride"
This is a perfect passive indicative. The term is literally "smoke-blinded" by means of pride (cf. 1Ti 3:6 ; 1Ti 6:4 ; 2Ti 3:4 ). See SPECIAL TOPIC: VICES AND VIRTUES <http://www.freebiblecommentary.org/special_topics/vices_virtues.html> in the NT at 1Ti 1:9 .
▣ "but he has a morbid interest in controversial questions and disputes about words" There has been an ongoing emphasis on Timothy not being involved in these futile discussions of the false teachers (cf. 1Ti 1:3-4 ; 1Ti 4:7 ; 2Ti 2:14 ; 2Ti 4:4 ; Tit 1:14 ). I wonder how this would apply today?
The term "morbid" is literally "to be sick." It came to be used metaphorically of an intense craving for something. These false teachers were not seeking godliness, but wanting esoteric knowledge about unrevealed areas or peripheral areas of truth. They wanted to argue over oblique doctrinal issues which only caused arguments and prideful divisions.
The older I get the more I know I do not know and the happier I am with less understanding! The main truths of Christianity are clear and repeated! Yet, somehow we strive to know "all" the details and implications and weave theological webs containing all the inferences of difficult, oblique, apocalyptic and prophetic passages. We glory in our detailed systems instead of our relationship with Christ. It may be harder for a dogmatic, systematic theologian to go through the eye of a needle than for a rich person!!
Preach the clear truths! Discuss the peripherals in love! Be gracious to all! Maturity will make us less judgmental and more Christlike.
1Ti 6:5 "men of depraved mind" Either (1) the entire context refers to the false teachers or (2) the first few verses refer to them and the rest refers to the consequences caused in the local house churches by their teachings (cf. Arichea and Hatton's A Handbook on Paul's Letters to Timothy and Titus, UBS). I think the young widows, and also possibly some slaves (cf. 1Ti 6:1-2 ), were surrogate speakers for the false teachers (cf. Gordon Fee's First and Second Timothy and Titus in the New International Biblical Commentary Vol. 13).
▣ "deprived of the truth" Both of these last phrases are Perfect passive participles, implying a settled state of mind and heart brought about by an outside agent, probably the evil one (see Special Topic at 1Ti 3:6 ). He is the father not only of lies, but also of religious speculation and theological elitism. See Special Topic: Truth at 1Ti 2:4 .
NASB "who suppose that godliness is a means of gain"
NKJV "who suppose that godliness is a means of gain"
NRSV "imagining that godliness is a means of gain"
TEV "They think that religion is a way to become rich"
NJB "imagine that religion is a way of making a profit"
This seems to involve one of two things: (1) the false teachers taught a theology of success and possessions or (2) they charged for their teaching (cf. Tit 1:11 ; 2Pe 2:3 ). Number 2 is probably more likely.
The King James Version adds a phrase at the end of 1Ti 6:5 , "from such withdraw thyself," but this only occurs in the Corrector of the fifth century Greek uncial manuscript D. It does not occur in the more ancient manuscripts א, A, D*, F, or G. The UBS4 gives the shorter text an "A" rating (certain).
For "godliness" see Special Topic at 1Ti 4:7 .
1Ti 6:6 "when accompanied by contentment" This word basically involves not prideful self-sufficiency, but the Holy Spirit-encouraged sufficiency that comes not from circumstance or personal resources, but dependence on God in Christ (cf. Php 4:11-13 ).
1Ti 6:7 "For we have brought nothing into the world" This may be an allusion to several OT passages (cf. Job 1:21 ; Psa 49:17 ; Ecc 5:15 ). It gives a rationale for the statement in 1Ti 6:6 . 1Ti 6:6 ; 1Ti 6:8 are similar to statements found in the Greek Stoic philosophers. Paul was familiar with these moralists. Many of his lists of sins and virtues are also similar to these Greek writers. See Special Topic: Paul's Use of Kosmos at 1Ti 1:15 .
The KJV adds "and it is certain" for "because." This addition appears in MSS אcf8 i2 and D2, as well as some Old Latin, Vulgate, and Syrian versions. MS D and some Old Latin, Vulgate, and Syriac versions have "true" before "because." The UBS4 gives the shorter text an "A" rating (certain).
1Ti 6:8 Believers need to be content with God's provision of daily needs (cf. Pro 30:8 ; Mat 6:11 ). Paul's use of the word "gain" in 1Ti 6:5 caused him to elaborate on the false teachers' greed (cf. 1Ti 6:6-10 ; 1Ti 6:17-19 ).
SPECIAL TOPIC: WEALTH <http://www.freebiblecommentary.org/special_topics/wealth.html>
1Ti 6:9 "But those who want to get rich fall into temptation" Believers bring many things on themselves because of greed for earthly things, power, and popularity (cf. Pro 23:4 ; Pro 28:20 ; Mat 6:19-34 ).
"Temptation" is the Greek term peirasmos.
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS <http://www.freebiblecommentary.org/special_topics/greek_terms_testing.html>
▣ "and a snare" There are three variants.
1. snare – MSS א, A, D2, H
2. snares – minuscules 3:3 , 1175, and the Peshitta and Coptic versions
3. snare of the devil – MSS D*, F, G, and the Old Latin version
The UBS4 gives option #1 an "A" rating (certain).
▣ "ruin and destruction" This concept is used several times in the NT (cf. Mat 7:13 ; Rom 9:22 ; Php 1:28 ; Php 3:19 ; 2Th 2:3 ; 2Pe 2:1 ; 2Pe 3:7 ; Rev 17:8-11 ). It is metaphorical for the violent ceasing of physical life. This term does not relate to the theological concept of annihilation (see Edward Fudge, The Fire That Consumes for a cogent argument for annihilation), which asserts that the spiritually lost do not suffer permanent separation, but at some point in time the loss of existence. Annihilationalists would interpret this literally. This is asserted to be more "humane" of God than an eternal hell. However, the same term (aiônion) that describes an eternal heaven in Mat 25:46 , describes an eternal hell.
SPECIAL TOPIC: ETERNAL <http://www.freebiblecommentary.org/special_topics/eternal.html>
1Ti 6:10 "For the love of money is a root of all sorts of evil" This may have been a well-known proverb. Money is not the problem; it is the love of money that is the problem! The Greek does not have the definite article with "root" which means it is one of many problems (cf. 2Ti 2:25-26 ; 2Ti 3:2-5 ; 2Ti 3:7-9 ). Money is a tool, not a goal. It can become a god (mammon, cf. Mat 6:24 ; Luk 16:9-13 ).
The NASB translation, like the NKJV and NRSV, tries to soften the Greek (lit. "for a root of all evils") hyperbole by adding "sorts" (NKJV, NRSV, "kinds of"). Money is not the only temptation (cf. Col 3:5 ), but it is a significant one (cf. 1Ti 3:3 ).
▣ "some by longing for it have wandered away from the faith" Does "faith" here speak of salvation or godly living? In this context the false teachers have left the faith and are trying to influence others (cf. Mar 13:22 ). Greed and financial exploitation (along with sexual exploitation, as well as claiming special knowledge or insight) is a recurrent characteristic of false teachers. If money becomes ultimate, it becomes a god. "Mammon" in Mat 6:24 is capitalized in NASB because it is assumed to reflect the title of a money god from Syria. Love of money can become idolatrous. It can cause disastrous results in this life and in the next (cf. 1Ti 4:1 ; 1Ti 5:8 ; 2Ti 2:25-26 ; Tit 1:16 ).
It is hard to discern the difference between a lost false teacher and a duped believer. Often they look, think, and act alike. Only God knows the heart. He will make the final decision. Jesus' words in Matthew 7 ("by their fruits you shall know them") and 1:3 (the parable of the soils) are very troubling to our cherished systematic theologies. See SPECIAL TOPIC: APOSTASY (APHISTÇMI) <http://www.freebiblecommentary.org/special_topics/apostasy.html> at 1Ti 4:1 ).
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 time‒He 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 <http://www.freebiblecommentary.org/special_topics/righteousness.html> 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 hupomonç 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 <http://www.freebiblecommentary.org/special_topics/election_and_predestination.html>
▣ "and you made the good confession" This is the Greek word homologeô, 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 <http://www.freebiblecommentary.org/special_topics/confession.html>
▣ "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 אcf8 i2, A, D, H). It is omitted in MSS א*, 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" (enôpion) 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 <http://www.freebiblecommentary.org/special_topics/amen.html>
NASB (UPDATED) TEXT: 1Ti 6:17-19 17Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. 18Instruct them to do good, to be rich in good works, to be generous and ready to share, 19storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed.
1Ti 6:17-19 One wonders if 1Ti 6:17-19 were an after-thought or if Paul received more information about the house churches in Ephesus. It is also possible that Paul wrote 1Ti 6:17-21 himself, as he regularly closed his letters (cf. 2Th 3:17-18 ).
1Ti 6:17 "Instruct those who are rich in this present world not to be conceited" As 1Ti 6:9 warns about an evil desire for money, 1Ti 6:17 warns those who have money against putting their faith in it and not in Christ (cf. Mat 6:19-21 ; Mat 13:22 ; Mat 19:23-30 ; Jas 1:9-11 ; Jas 5:1-6 ).
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME <http://www.freebiblecommentary.org/special_topics/age_(this)_and_the_age_to_come.html>
▣ "or to fix their hope on the uncertainty of riches" This is a perfect active infinitive. Humans tend to trust in their resources, not God's resources (cf. 1Ti 4:10 ; 1Ti 5:5 ). Some of Jesus' strongest words were directed at the wealthy (cf. Luk 18:18-30 ).
▣ "but in God" There are several variants.
1. on God – א, F, G
2. on (the) God – MSS A, I, P
3. on God living – MS D*
4. on (the) God (the) living – MS D2
The UBS4 gives option #1 an "A" rating. The descriptive form is taken from 1Ti 4:10 .
1Ti 6:18 "Instruct them" Here are Paul's threefold guidelines for those who have worldly goods.
1Ti 6:19 This verse reminds one of Jesus' Sermon on the Mount, especially chapter 6 (cf. Luk 12:15 ). It uses two metaphors: (1) storing up true riches and (2) building a sure and strong foundation. The wise use of wealth does both! By them believers take hold of true life (i.e., eternal life, cf. 1Ti 6:12 ).
NASB "life indeed"
NKJV "eternal life"
NRSV "the life that really is life"
TEV "the life which is true life"
NJB "the only like that is real"
The variety of the English translations involves the choice of
1. ontôs – MSS א, A, D*, F, G
2. aiôniou – MS D2
3. both – minuscules 6:9 , 296, 467, and 117:5 (these copyists must have had Greek manuscripts that had both options)
The UBS4 gives option #1 and "A" rating.
NASB (UPDATED) TEXT: 1Ti 6:20-21 20O Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called "knowledge" 21which some have professed and thus gone astray from the faith. Grace be with you.
1Ti 6:20-21 These closing verses (also possibly 1Ti 6:17-19 ) may have been hand written by Paul himself to authenticate the letter (cf. 2Th 3:17-18 ).
1Ti 6:20 "guard what has been entrusted to you" The verb is an aorist active imperative. The term "entrusted" is related to the banking term for "deposit," which is used three times in the Pastoral Letters for "the gospel" (cf. 1Ti 1:11 , see full note at 1Ti 1:18 ) or the body of Christian truth (cf. Act 6:7 ; Act 13:8 ; Act 14:22 ; Gal 1:23 ; Gal 3:23 ; Gal 6:10 ; Php 1:27 ; Jud 1:3 ; Jud 1:20 ). Believers are stewards of the gospel (cf. 1Co 4:1-2 ; 2Ti 1:12 ; 2Ti 1:14 ).
▣ "avoiding worldly and empty chatter and the opposing arguments of what is falsely called knowledge" "Avoiding" is a present middle participle used as an imperative. 1 Timothy is a letter primarily about heresy, not church organization. The guidelines in the book are directly related to the problems caused by the false teachers, not necessarily universal guidelines for all churches of all times in all places.
▣ "knowledge" The false teachers in the Pastoral Letters are a combination of "Jewish legalists" and Greek Gnostics (much like those in Colossians and Ephesians). "Knowledge," usually secret or specially revealed knowledge, was the claim of these teachers. These false teachers separated truth from life, justification from sanctification, and turned salvation into a secret, special knowledge divorced from godliness.
1Ti 6:21 NASB "which some have professed and thus gone astray from the faith"
NKJV "by professing it, some have strayed concerning the faith"
NRSV "by professing it some have missed the mark as regards the faith"
TEV "for some have claimed to possess it, and as a result they have lost the way of faith"
NJB "by adopting this, some have missed the goal of faith"
This same word is used in 1Ti 1:6 to describe the false teachers; also notice 1Ti 1:19 ; 1Ti 4:1-2 ; 1Ti 5:15 ; 1Ti 6:10 . There are so many strong warnings in this book!
Remember Christianity is (1) a person to be welcomed; (2) doctrine to be believed; and (3) a corresponding life to be lived! If any one of these is de-emphasized or left out, then tremendous problems occur (cf. Mat 7:21-27 ).
▣ "Grace be with you" The "you" is plural (MS D). This shows that the letter, although addressed to an individual (singular "you" in MSS א, A, F, G), was to be read publicly. Notice Paul prays for them God's grace and true knowledge (cf. 1Ti 6:20 )! This same plural ending is in all the Pastoral Letters (cf. 2Ti 4:22 ; Tit 3:15 ).
It appears that, at the beginning of the gospel, slaves cheered their hearts, as if the signal had been given for their emancipation; for Paul labors hard, in all his writings, to repress that desire; and indeed the condition of slavery was so hard that we need not wonder that it was exceedingly hateful. Now, it is customary to seize, for the advantage of the flesh, everything that has the slightest appearance of being in our favor. Thus when they were told that we are all brethren, they instantly concluded that it was unreasonable that they should be the slaves of brethren. But although nothing of all this had come into their mind, still wretched men are always in need of consolation, that may allay the bitterness of their afflictions. Besides, they could not without difficulty be persuaded to bend their necks, willingly and cheerfully, to so harsh a yoke. Such, then, is the object of the present doctrine.
1They who are slaves under the yoke Owing to the false opinion of his own excellence which every person entertains, there is no one who patiently endures that others should rule over him. They who cannot avoid the necessity do, indeed, reluctantly obey those who are above them; but inwardly they fret and rage, because they think that they suffer wrong. The Apostle cuts off, by a single word, all disputes of this kind, by demanding that all who live “under the yoke” shall submit to it willingly. He means that they must not inquire whether they deserve that lot or a better one; for it is enough that they are bound to this condition.
When he enjoins them to esteem worthy of all honor the masters whom they serve, he requires them not only to be faithful and diligent in performing their duties, but to regard and sincerely respect them as persons placed in a higher rank than themselves. No man renders either to a prince or to a master what he owes to them, unless, looking at the eminence to which God has raised them, he honor them, because he is subject to them; for, however unworthy of it they may often be, still that very authority which God bestows on them always entitles them to honor. Besides, no one willingly renders service or obedience to his master, unless he is convinced that he is bound to do so. Hence it follows, that subjection begins with that honor of which Paul wishes that they who rule should be accounted worthy.
That the name and doctrine of God may not be blasphemed We are always too ingenious in our behalf. Thus slaves, who have unbelieving masters, are ready enough with the objection, that it is unreasonable that they who serve the devil should have dominion over the children of God. But Paul throws back the argument to the opposite side, that they ought to obey unbelieving masters, in order that the name of God and the gospel may not be evil spoken of; as if God, whom we worship, incited us to rebellion, and as if the gospel rendered obstinate and disobedient those who ought to be subject to others.
2. Who have believing masters The name of brother may be thought to constitute equality, and consequently to take away dominion. Paul argues, on the contrary, that slaves ought the more willingly to subject themselves to believing masters, because they acknowledge them to be children of God, and are bound to them by brotherly love, and are partakers of the same grace. (116) It is no small honor, that God has made them equal to earthly lords, in that which is of the highest importance; for they have the same adoption in common with them; and therefore this ought to be no slight inducement to bear slavery with patience.
They are believers and beloved It is an additional argument, that slavery is much more easily endured under mild lords, who love us, and whom we love in return. There is also the bond of faith which binds very closely together those who are of different conditions.
These things teach and exhort. He means that these are matters on the teaching of which he ought to dwell largely, and wishes that doctrine should be accompanied by exhortations. It is as if he had said, that this kind of instruction ought to be daily repeated, and that men need not only to be taught, but likewise to be roused and urged by frequent exhortations.
(116) “Let us learn to honor the graces of God when they shall be placed before our eyes; and when we shall see a man who has some token of the fear of God and of faith, let us value him so much the more, that we may seek to cherish the closest friendship with him, that we may bear with him as far as we are able, and that we may desire to be on good terms with him. And let every one consider what is said here, that, since God has thus brought us together, it is that we may know that it is in order that he may make us all his heirs, that we have one Spirit to guide us, one faith, one Redeemer, one baptism, for all this is included in the word Benefit. Since therefore we have that, let us learn to esteem the graces of God, in order that they may lead us to all mutual kindness, and that we may act in accordance with the lesson which Paul teaches us in another passage, (Eph 4:2,) namely, that we owe to each other brotherly love for that is “a bond’ which ought to be reckoned sufficient for uniting us.’ — Fr. Ser.
3. If anyone teacheth differently The wordἑτεροδιδασκαλεῖ, being a compound, may also, not improperly, be translated, teacheth other things Yet there is no ambiguity as to the meaning; for he condemns all those who do not agree with this manner of teaching, although they do not openly and avowedly oppose sound doctrine. It is possible that he who does not profess any wicked or open error may yet, by endeavoring to insinuate himself by means of silly babbling, corrupt the doctrine of godliness; for, when there is no progress, and no edification in the doctrine itself, there is already a departure from the ordinance of Christ. Now although Paul does not speak of the avowed supporters of wicked doctrines, but of vain and irreligious teachers, who, by their ambition or covetousness, disfigure the plain and simple doctrine of godliness, yet we see with what sharpness and severity he attacks them. Nor need we wonder at this; for it is almost impossible to tell how much injury is done by preaching that is hypocritical and altogether framed for the purposes of ostentation and of idle display. But who they are that are blamed by him, appears more clearly from what immediately follows —
And consenteth not to sound words This clause is intended to explain the former. It frequently happens that such men as are here described, carried away by foolish curiosity, despise everything that is useful and solid, and thus indulge in wanton freaks, like unruly horses. And what is this but to reject the sound words of Christ? for they are called “sound” or “healthful,” because they give health to us, or are fitted to promote it.
And to the doctrine which is according to godliness This has the same meaning with the former clause; for the “doctrine” will not be consistent with “godliness,” if it do not instruct us in the fear and worship of God, if it do not edify our faith, if it do not train us to patience, humility, and all the duties of that love which we owe to our fellowmen. Whoever, therefore, does not strive to teach usefully, does not teach as he ought to do; and not only so, but that doctrine is neither godly nor sound, whatever may be the brilliancy of its display, that does not tend to the profit of the hearers.
4. He is puffed up, knowing nothing Such persons Paul first charges with pride, foolish and empty pride. Next, because no punishment can be imagined that is better adapted to chastise ambitious persons than to declare that all that they delight in proves their ignorance, Paul pronounces that they know nothing, though they are swelled with many subtleties; for they have nothing that is solid, but mere wind. At the same time, he instructs all believers not to be carried away by that windy ostentation, but to remain steadfast in the simplicity of the gospel.
But languishing after questions and debates of words There is an indirect contrast between “the soundness of the doctrine of Christ,” and that “languishing;” for, when they have wearied themselves much and long with ingenious questions, what advantage do they reap from their labor, but that the disease continually grows? Thus not only do they consume their strength to no purpose, but their foolish curiosity begets this languishing; and hence it follows, that they are very far from profiting aright, as the disciples of Christ ought to do.
Not without reason does the Apostle connect “questions and disputes of words;” for by the former term he does not mean every kind of questions, which either arise from a sober and moderate desire to learn, or contribute to clear explanation of useful things, but to such questions as are agitated, in the present day, in the schools of the Sorbonne, for displaying acuteness of intellect. There one question gives rise to another; for there is no limit to them, when every person, desiring to know more than is proper, indulges his vanity; and hence, there afterwards arise innumerable quarrels. As the thick clouds, during hot weather, are not dispelled without thunder, so those thorny questions must burst into disputes.
He gives the nameλογομαχίας (logomachies, or disputes about words) to contentious disputes about words rather than things, or, as it is commonly expressed, without substance or foundation; for if any person carefully inquire what sort of contentions are burning among the sophists, he will perceive that they do not arise from realities, but are framed out of nothing. In a word, Paul intended to condemn all questions which sharpen us for disputes that are of no value.
From which arises envy He demonstrates from the effects how much an ambitious desire of knowledge ought to be avoided; for ambition is the mother of envy. Where envy reigns, there also rage brawlings, contentions, and other evils, which are here enumerated by Paul.
5. Of men corrupt in understanding, and that are destitute of the truth It is certain that here he censures the sophists, who, neglecting edification, turn the word of God into trivial distinctions, and an art of ingenious discussion. If the Apostle only shewed that the doctrine of salvation is thus rendered useless, even that would be an intolerable profanation; but far heavier and fiercer is that reproof, when he says that evils so pernicious, and plagues so hurtful, spring from it. From this passage, therefore, let us learn to detest (σοφιστικὴν) sophistry as a thing more destructive to the Church of God than can easily be believed.
That godliness is gain The meaning is, that godliness is a gainful art; that is, because they measure the whole of Christianity by gain. Just as if the oracles of the Holy Spirit had been recorded with no other design than to serve the purposes of their covetousness, they traffic in it as merchandise exposed to sale.
Withdraw thyself from such. Paul forbids the servants of Christ to have any intercourse with such persons. He not only warns Timothy not to resemble them, but exhorts him to avoid them as dangerous plagues; for, although they do not openly resist the gospel, but, on the contrary, make a false profession of adhering to it, yet their society is infectious. Besides, if the multitude see that we are on familiar terms with those men, the danger is, lest they insinuate themselves under the guise of our friendship. (117) We should therefore, labor to the utmost, that all may know, that so far are we from being agreed with them, that they have no communication with us. (118)
(117) “Il y a danger que nostre amitie ne leur serve d’une couverture pour avoir entree a abuser les gens.” — “There is danger lest our friendship serve as a disguise for obtaining access to deceive people.”
(118) “When we hear that they who thus misrepresent the word of God make merchandise of our souls, as the Apostle Peter says (2Pe 2:3,) and that they make traffic of us and of our salvation, without any conscience, and that they make no scruple of plunging us into hell, and even to set aside the price which was paid for our redemption, it is certain that they ruin souls, and also mock at the blood of our Lord Jesus Christ. When we hear all this, ought we not to hold such teachers in abhorrence? Besides, experience shews us that we have good reason for attending to this warning of the Apostle Paul. For to what a pitch has religion arrived! Has it not been made like a public fair? What has it become in Popery? The Sacraments are exposed to sale, and everything else belonging to our religion has a fixed price put upon it. Not more did Judas sell the Son of God in his own person than the Pope and all that filth of his clergy have sold the graces of the Holy Spirit, and all that belonged to his office and to our salvation. When we see this, have we not good reason for being on our guard?” — Fr. Ser.
6. But godliness with sufficiency is great gain In an elegant manner, and with an ironical correction, he instantly throws back those very words in an opposite meaning, as if he had said — “They do wrong and wickedly, who make merchandise of the doctrine of Christ, as if ‘godliness were gain;’ though, undoubtedly, if we form a correct estimate of it, godliness is a great and abundant gain.” And he so calls it, because it brings to us full and perfect blessedness. Those men, therefore, are guilty of sacrilege, who, being bent on acquiring money, make godliness contribute to their gain. (119) But for our part, godliness is a very great gain to us, because, by means of it, we obtain the benefit, not only of being heirs of the world, but likewise of enjoying Christ and all his riches.
With sufficiency. (120) This may refer either to the disposition of the heart, or to the thing itself. If it be understood as referring to the heart, the meaning will be, that “godly persons, when they desire nothing, but are satisfied with their humble condition, have obtained very great gain.” If we understand it to be “sufficiency of wealth” (and, for my own part, I like this view quite as well as the other,) it will be a promise, like that in the book of Psalms,
“The lions wander about hungry and famished; but they that seek the Lord shall not be in want of any good thing.”
(Psa 34:10.)
The Lord is always present with his people, and, as far as is sufficient for their necessity, out of his fullness he bestows on each his portion. Thus true happiness consists in piety; and this sufficiency may be regarded as an increase of gain.
(119) “Qui estans addonnez au gain de la bourse, font servir la piete et la doctrine de vraye religion a leur gain.” — “Who, being devoted to the gain of the purse, make piety and the doctrine of true religion contribute to their gain.
7. For we brought nothing into the world., He adds this for the purpose of setting a limit to the sufficiency. Our covetousness is an insatiable gulf, if it be not restrained; and the best bridle is, when we desire nothing more than the necessity of this life demands; for the reason why we transgress the bounds, is, that our anxiety extends to a thousand lives which we falsely imagine. Nothing is more common, and indeed nothing is more generally acknowledged, than this statement of Paul; but as soon as all have acknowledged it, (as we see every day with our eyes,) every man swallows up with his wishes his vast possessions, in the same manner as if he had a belly able to contain half of the world. And this is what is said, that,
“although the folly of the fathers appears in hoping that they will dwell here for ever, nevertheless their posterity approve of their way.” (121) (Psa 49:13.)
In order, therefore, that we may be satisfied with a sufficiency, let us learn to have our heart so regulated, as to desire nothing but what is necessary for supporting life.
(121) “Toutesfois les successeurs ne laissent pas de suyvre le mesme train.” — “Yet their successors do not cease to follow the same course.”
8. Having food and raiment When he mentions food and raiment, he excludes luxuries and overflowing abundance; for nature is content with a little (122) and all that goes beyond the natural use is superfluous. Not that to use them more largely ought to be condemned on its own account, but lusting after them is always sinful.
(122) “Man wants but little; nor that little long.” — Young’s Night Thoughts.
9. They who wish to be rich After having exhorted him to be content, and to despise riches, he now explains how dangerous is the desire of having them, and especially in the ministers of the Church, of whom he expressly speaks in this passage. Now the cause of the evils, which the Apostle here enumerates, is not riches, but an eager desire of them, even though the person should be poor. And here Paul shews not only what generally happens, but what must always happen; for every man that has resolved to become rich gives himself up as a captive to the devil. Most true is that saying of the heathen poet, — “He who is desirous of becoming rich is also desirous of acquiring riches soon.” (123) Hence it follows, that all who are violently desirous of acquiring wealth rush headlong.
Hence also those foolish, or rather, mad desires, which at length plunge them into perdition. This is, indeed, a universal evil; but in the pastors of the Church it is more easily seen; for they are so maddened by avarice, that they stick at nothing, however foolish, whenever the glitter of gold or silver dazzles their eyes.
(123) “Dives fieri qui vult, Et cito vult fieri.” — Juvenal.
10For the root of all evils is avarice (124) There is no necessity for being too scrupulous in comparing other vices with this. It is certain that ambition and pride often produce worse fruits than covetousness does; and yet ambition does not proceed from covetousness. The same thing may be said of the sins forbidden by the seventh commandment. But Paul’s intention was not to include under covetousness every kind of vices that can be named. What then? He simply meant, that innumerable evils arise from it; just as we are in the habit of saying, when we speak of discord, or gluttony, or drunkenness, or any other vice of that kind, that there is no evil which it does not produce. And, indeed, we may most truly affirm, as to the base desire of gain, that there is no kind of evils that is not copiously produced by it every day; such as innumerable frauds, falsehoods, perjury, cheating, robbery, cruelty, corruption in judicature, quarrels, hatred, poisonings, murders; and, in short, almost every sort of crime.
Statements of this nature occur everywhere in heathen writers; and, therefore, it is improper that those persons who would applaud Horace or Ovid, when speaking in that manner, should complain of Paul as having used extravagant language. I wish it were not proved by daily experience, that this is a plain description of facts as they really are. But let us remember that the same crimes which spring from avarice, may also arise, as they undoubtedly do arise, either from ambition, or from envy, or from other sinful dispositions.
Which some eagerly desiring The Greek wordὀρεγόμενοι is overstrained, when the Apostle says that avarice is “eagerly desired;” but it does not obscure the sense. He affirms that the most aggravated of all evils springs from avarice — revolting from the faith; for they who are diseased with this disease are found to degenerate gradually, till they entirely renounce the faith. Hence those sorrows, which he mentions; by which term I understand frightful torments of conscience, which are wont to befall men past all hope; though God has other methods of trying covetous men, by making them their own tormentors.
(124) “C’est avarice, ou, convoitise des richesses.” — “Is avarice, or, an eager desire of riches.”
11But 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.
12Fight the good fight of faith In the next epistle he says,
“He who hath become a soldier doth not entangle himself with matters inconsistent with his calling.” (2Ti 2:4.)
In like manner, in order to withdraw Timothy from excessive solicitude about earthly things, he reminds him that he must “fight;” for carelessness and self-indulgence arise from this cause, that the greater part wish to serve Christ at ease, and as if it were pastime, whereas Christ calls all his servants to warfare.
For the purpose of encouraging him to fight such a fight courageously, he calls it good; that is, successful, and therefore not to be shunned; for, if earthly soldiers do not hesitate to fight, when the result is doubtful, and when there is a risk of being killed, (126) how much more bravely ought we to do battle under the guidance and banner of Christ, when we are certain of victory? More especially, since a reward awaits us, not such as other generals are wont to give to their soldiers, but a glorious immortality and heavenly blessedness; it would certainly be disgraceful that we, who have such a hope held out to us, should grow weary or give way. And that is what he immediately afterwards adds, —
Lay hold on eternal life As if he had said, “God calls thee to eternal life, and therefore, despising the world, strive to obtain it.” When he commands them to “lay hold on it,” he forbids them to pause or slacken in the middle of their course; as if he had said, that “nothing has been done, (127) till we have obtained the life to come, to which God invites us.” In like manner, he affirms that he strives to make progress, because he has not yet laid hold. (Phi 3:12.)
To which also thou, hast been called Because men would run at random, and to no purpose, if they had not God as the director of their course, for the purpose of promoting their cheerful activity, he mentions also the calling; for there is nothing that ought to animate us with greater courage than to learn that we have been “called” by God; for we conclude from this, that our labor, which God directs, and in which he stretches out his hand to us, will not be fruitless. Besides, to have rejected the calling of God would be a disgraceful reproach; and, therefore, this ought to be a very powerful excitement: “God calls thee to eternal life; beware of being drawn aside to anything else, or of falling short in any way, before thou hast attained it.”
And hast confessed a good confession By mentioning his former life, the Apostle excites him still more to persevere; for to give way, after having begun well, is more disgraceful than never to have begun. To Timothy, who had hitherto acted valiantly, and had obtained applause, he addresses this powerful argument, that the latter end should correspond to the beginning. By the word confession I understand not that which is expressed in words, but rather what is actually performed; and that not in a single instance merely, but throughout his whole ministry. The meaning therefore is: “Thou hast many witnesses of thy illustrious confession, both at Ephesus and in other countries, who have beheld thee acting faithfully and sincerely in the profession of the gospel; and, therefore, having given such a proof of fidelity, thou canst not, without the greatest shame and disgrace, shew thyself to be anything else than a distinguished soldier of Christ.” By this passage we are taught in general, that the more any of us excels, the less excusable is he if he fail, and the stronger are his obligations to God to persevere in the right course.
(126) “We see princes whose ambition leads them to risk all that they have, and to place themselves in danger of being stripped of all their power. We see soldiers, who, instead of earning wages by laboring in vineyards or in the fields, go and expose their life at a venture. And what leads them to this? A doubtful hope, nothing certain. And though they have gained, and have obtained a victory over their enemies, what advantage do they reap from it? But when God calls us to fight, and wishes us to be soldiers under his banner, it is on no such condition, but we are made certain that the war will be good and successful. And thus Paul intended to comfort believers while he exhorted them, as God also condescends to us by shewing to us what is our duty, and, at the same time, declaring that, when we shall do what he commands us, all will turn to our profit and salvation.” — Fr. Ser.
(127) “Nihil actuam esse.” The expression reminds us of the beautiful encomium pronounced by the poet Lucan on the unwearied activity of Julius Caesar, that he “thought nothing done, while aught remained to do.”
“Nil aetum reputans, dum quid superesset agendum.”
— Ed.
13I charge thee The great vehemence of solemn appeal, which Paul employs, is a proof how rare and hard a virtue it is, to persevere in the ministry, in a proper manner, till the end; for, although he exhorts others, in the person of Timothy, yet he addresses him also.
Before God, who quickeneth all things What he affirms concerning Christ and concerning God, has an immediate relation to the present subject; for, when he ascribes this to God, that he quickeneth all things, he wishes to meet the offense of the cross, which presents to us nothing but the appearance of death. He therefore means, that we should shut our eyes, when ungodly men hold out and threaten death; or rather, that we should fix our eyes on God alone, because it is he who restoreth the dead to life. The amount of the whole is, that, turning away our gaze from the world, we should learn to look at God alone.
And Christ Jesus, who testified a good confession before Pontius Pilate. What he now adds about Christ contains a remarkable confirmation; for we are taught, that we are not in the school of Plato, to learn philosophy from him, and to hear him discoursing in the shade about idle disputes; but that the doctrine which Timothy professes was ratified by the death of the Son of God. Christ made his confession before Pilate, not in a multitude of words, but in reality; that is, by undergoing a voluntary death; for, although Christ chose to be silent before Pilate, rather than speak in his own defense, because he had come thither — devoted already to a certain condemnation; yet in his silence there was a defense of his doctrine not less magnificent than if he had defended himself with a loud voice. He ratified it by his blood, and by the sacrifice of his death, better than he could have ratified it by his voice. (128)
This confession the Apostle calls good. For Socrates also died; and yet his death was not a satisfactory proof of the doctrine which he held. But when we hear that the blood of the Son of God was shed, that is an authentic seal which removes all our doubt. Accordingly, whenever our hearts waver, let us remember that we should always go to the death of Christ for confirmation. What cowardice would there be in deserting such a leader going before us to show us the way!
(128) “By his silence he confirmed the truth of God his Father, and the death which he underwent was intended to give authority to the gospel; so that, when the doctrine of salvation is preached at the present day, in order that we may be confirmed in the faith of it, we must direct our view to the blood of the Lamb without spot, which was shed. As anciently, under the Law, the book was sprinkled with the blood of the sacrifice, so now, whenever we are spoken to in the name of God, the blood of Christ must be brought to our remembrance, and we must know that the gospel is sprinkled with it, and that our faith rests upon it in such a manner, that the utmost efforts of Satan cannot shake it.” — Fr. Ser.
14That thou, keep the commandment. By the word commandment he means all that he hath hitherto said about the office of Timothy, the sum of which was, that he should show himself to be a faithful minister to Christ and to the Church. What is the use of extending this to the whole law? But perhaps it will be thought preferable to view it as denoting the office which he had received by divine authority; for we are appointed to be ministers of the Church on no other condition than this, that God enjoins upon us whatever he wishes us to do. Thus to “keep the commandment” would be nothing else than to discharge honestly the office committed to him. I certainly view it as referring altogether to the ministry of Timothy.
Spotless and unblameable (129) Whether we consider the case or the termination (130) of the two Greek adjectives which are thus translated, they may apply either to the commandment given, or to the person of Timothy; but the meaning which I have assigned is much more appropriate. (131) Paul informs Timothy, that he must he wish to discharge his office in a proper manner.
Till the revelation of our Lord Jesus Christ It is impossible to tell how necessary it was to all the godly, at that time, to have their mind entirely fixed on the day of Christ; because innumerable offenses existed everywhere in the world. They were assailed on every hand, were universally hated and abhorred, were exposed to the mockeries of all, were oppressed every day with new calamities; and yet they saw no fruit of so many toils and annoyances. What then remained, but that in thought they should fly away to that blessed day of our redemption?
Yet the same reason is in force with regard to us in the present day, and indeed applies equally to almost every age. How many things does Satan constantly present to our eyes, which, but for this, would a thousand times draw us aside from the right course! I say nothing about fires, and swords, and banishments, and all time furious attacks of enemies. I say nothing about slanders and other vexations. How many things are within, that are far worse! Ambitious men openly attack us, Epicureans and Lucianists jeer at us, impudent men provoke us, hypocrites murmur at us, they who are wise after the flesh secretly bite us, we are harassed by various methods in every direction. In short, it is a great miracle that any man perseveres steadfastly in an office so difficult and so dangerous. The only remedy for all these difficulties is, to cast our eyes towards the appearing of Christ, and to keep them fixed on it continually.(132)
(129) “Sans macule et sans reprehension :” — “Without spot and without censure.”
(130) That is, they may be either in the accusative case masculine, agreeing withΤιμόθεον, or in the accusative case feminine, agreeing withἐντολήν. — Ed.
(131) “Nonobstant il est beaucoup plus propre de les rapporter a sa personne.” — “Nevertheless it is much more suitable to view them. as relating to his person.”
(132) “Believers might, indeed, be weakened in their faith, when they looked at present things. For, as to the great people in this world, what would they wish but to rise above the Church, and trample God under their feet? We see that they sport with religion as with a ball. We even see that they are deadly enemies of it, and that they persecute it with such rage that everybody is terrified at them. We see these things. Yet what shall be said of the children of God? They are pointed at with the finger, they are thought to be fools, so that what is said by the Prophet Isaiah is today fulfilled in us, that unbelievers reckon us to be monsters. (Isa 8:18.) ‘What? These poor fools? What are they thinking about? What do they mean? We must live with the living, and howl with the wolves. They wish to be always in a state of perplexity. They speak of nothing but eternal life, and have no leisure for enjoyment.’ Thus it is that we are accounted fools and madmen by unbelievers. And Peter says, (2Pe 3:2,) that this must be fulfilled in us, as the prophet Isaiah had made the complaint in his time; Christians must experience the like in the present day.” — Fr. Ser.
15Which 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.
16Who alone hath immortality Paul labors to demonstrate that there is no happiness, no dignity or excellence, no life, out of God. Accordingly, he now says that God alone is immortal, in order to inform us, that we and all the creatures do not, strictly speaking, live, but only borrow life from Him. Hence it follows that, when we look up to God as the fountain of immortal life, we should reckon this present life as of no value.
But it is objected, that the human soul and angels have their immortality, and therefore this cannot be truly affirmed of God alone. I reply, when it is said, that God alone possesses immortality, it is not here denied that he bestows it, as he pleases, on any of his creatures. The meaning is the same as if Paul had said that God alone is immortal from himself and from his own nature, but has immortality in his power; so that it does not belong to creatures, except so far as he imparts to them power and vigor; for if you take away the power of God which is communicated to the soul of man, it will instantly fade away; and the same thing may be said about angels. Strictly speaking, therefore, immortality does not subsist in the nature of souls or of angels, but comes from another source, namely, from the secret inspiration of God, agreeably to that saying,
“In him we live, and move, and are.” (Act 17:28.)
If any one wish to have a larger and more acute discussion of this subject, let him consult the twelfth book of Augustine “On the City of God.”
Who inhabiteth unapproachable light He means two things, that God is concealed from us, and yet that the cause of obscurity is not in himself, as if be were hidden in darkness, but in ourselves, who, on account of the weak vision, or rather the dullness of our understanding, cannot approach to his light. We must understand that the light of God is unapproachable, if any one endeavor to approach to it in his own strength; for, if God did not open up the entrance to us by his grace, the prophet would not say:
“They who draw near to him are enlightened.” (Psa 34:5.)
Yet it is true that, while we are surrounded by this mortal flesh, we never penetrate so far into the deepest secrets of God as to have nothing hidden from us; for
“we know in part, and we see as by a mirror, and in a riddle.”
(1Co 13:9.)
By faith, therefore, we enter into the light of God, but only in part. Still it is true, that it is a “light unapproachable” by man.
Whom no man hath seen or can see This is added for the sake of additional explanation, that men may learn to look by faith to him, whom they cannot see with the bodily eyes, or even with the powers of their understanding; for I view this as referring not only to the bodily eyes, but also to the faculties of the soul. We must always consider what is the Apostle’s design. It is difficult for us to overlook and disregard all those things of which we have immediate vision, that we may endeavor to come to God, who is nowhere to be seen. For this thought always comes into our mind: “How knowest thou if there is a God, seeing that thou only hearest that he is, and dost not see him?” The Apostle fortifies us against this danger, by affirming that it ought not to be judged according to our senses, because it exceeds our capacity; for the reason why we do not see is, that our sight is not so keen as to ascend to so great a height.
There is a long dispute in Augustine on this point, because it appears to contradict what is said, in the first Epistle,
“Then shall we see him as he is, because we shall be like him.”
(1Jo 3:2.)
While he reasons on this subject in many passages, there appears to me to be none in which he explains it more clearly than in the letter which he writes to the widow Paulina.
So far as relates to the meaning of the present passage, the answer is easy, that we cannot see God in this nature, as it is said elsewhere,
“Flesh and blood shall not possess the kingdom of God.”
(1Co 15:50.)
We must be renewed, that we may be like God, before it be granted to us to see him. And that our curiosity may not be beyond measure, let us always remember, that the manner of living is of more importance in this inquiry than the manner of speaking. At the same time, let us remember the judicious caution which Augustine gives us, to be on our guard lest, while we are keenly disputing how God can be seen, we lose both peace and sanctification, without which no man can ever see God.
17Command (or charge) those who are rich There being many among Christians who were poor and in a mean condition, it is probable that they were despised (as usually happens) by the rich; and especially this might be common at Ephesus, which was a wealthy city; for in such cities, for the most part, pride is more extensively prevalent. And hence we infer how dangerous is a great abundance of riches. Nor are there wanting good reasons why Paul addresses so severe an admonition to the rich; but it is for the purpose of remedying faults which almost always follow riches in the same manner as the shadow follows the body; and that through the depravity of our natural disposition, for out of the gifts of God we always draw an occasion for sinning.
That they be not haughty, nor hope in the uncertainty of riches He expressly mentions two things against which rich men ought to be on their guard, pride and deceitful hope, of which the former springs from the latter. Accordingly, Paul appears to have added, in the same place, “nor hope in the uncertainty of riches,” in order to point out the source of all pride. For whence comes it, that rich men grow insolent, and take extreme delight in despising others, but because they imagine that they are supremely happy? Vain confidence goes first, and then arrogance follows.
Rich in this world When Paul wishes to correct those faults, he first speaks contemptuously of riches; for the phrase, in this world, is intended to lower them in our esteem. All that is in the world has the taste of its nature; so that it is fading, and quickly passes away. The uncertainty and vanity of the hope that is placed in riches are shewn by him from this consideration, that the possession of them is so transitory that it is like a thing unknown; for, while we think that we hold them, they slip out of our hands in a moment. How foolish is it, therefore, to place our hope in them!
But in the living God He who understands this will find no difficulty in withdrawing his hope from riches; for, if it is God alone who supplies us with everything for the necessary purposes of life, we transfer to riches what is this prerogative, when we place hope in them. Now observe that there is an implied contrast, when he affirms that God giveth abundantly to all. The meaning is, that, although we have a full and overflowing abundance of all things, yet we have nothing but from the blessing of God alone; for it is that blessing alone which imparts to us all that is needful.
Hence it follows, that they are egregiously mistaken, who rely on riches, and do not depend entirely on the blessing of God, in which consists a sufficiency of food and of everything else. Hence also we conclude, that we are forbidden to trust in riches, not only because they belong to the use of mortal life, but likewise because they are nothing but smoke; for we are fed, not by bread only, but by the blessing of God. (Deu 8:3.) (133)
When he saysπλουσίως εἰς ἀπόλαυσιν, abundantly for enjoyment, he describes how kind God is to us, and even to all men, and to the brute beasts; for his kindness extends far and wide beyond our necessity. (Psa 36:6.)
(133) “It will be useless to say to us, What are the riches of this world? We see that there is no certainty of them. What are honors? They are but smoke. What is even this life? It is but a dream. There is but a turn of the hand, and we become dust and ashes. It will be useless to argue with us on these grounds. All this will serve no purpose, till God has been presented to our minds, till it has been demonstrated to us that we must direct all our affections and confidence to him alone. And that is the reason why all the fine remonstrances urged by the philosophers had no effect. For they spoke of the frailty of this earthly life and the uncertain condition of men. They showed that it was vain to think of finding happiness in our possessions, in our lordships, or in anything else. They showed that it is delusive to think of having anything here below on which we might vaunt ourselves. Those great philosophers knew nothing about God, yet being convinced by experience, discussed and argued ably on these subjects. But still they did no good, because they did not seek the true remedy, to fix the hearts of men on God, and to inform them, that it is He alone in whom they can find contentment, and till we have come to this, we shall always be involved in many perplexities.” — Fr. Ser.
18To do good He adds another remedy to the former, for correcting the sinful dispositions of rich men, by stating authoritatively what is the lawful use of riches; for the richer any man is, the more abundant are his means of doing good to others; and because we are always more tardy than we ought to be in giving to the poor, he employs many words in commendation of that virtue.
19Laying up for themselves a good foundation Besides, he adds an incitement drawn from the promise of a reward; that, by bestowing and communicating, they will procure for themselves a better treasure than they can have on earth. By the word foundation he means a firm and lasting duration; for the spiritual riches which we “lay up for ourselves” in heaven, are not exposed to the ravages of worms or thieves, (Mat 6:20,) or fires, but continue always to be placed beyond all danger. On the contrary, nothing on earth is solidly founded; but everything may be said to be in a floating condition.
The inference drawn by Papists from this passage, that we therefore obtain eternal life by the merit of good works, is excessively frivolous. It is true that God accepts as given to himself everything that is bestowed on the poor. (Mat 25:40.) But even the most perfect hardly perform the hundredth part of their duty; and therefore our liberality, does not deserve to be brought into account before God. So far are we from rendering full payment, that, if God should call us to a strict account, there is not one of us who would not be a bankrupt. But, after having reconciled us to himself by free grace, he accepts our services, such as they are, and bestows on them a reward which is not due. This recompense, therefore, does not depend on considerations of merit, but on God’s gracious acceptance, and is so far from being inconsistent with the righteousness of faith, that it may be viewed as an appendage to it.
20O Timothy, guard that which is committed, to thee Though interpreters differ in expoundingπαραθήκην, a thing committed, yet, for my part, I think that it denotes that grace which had been communicated to Timothy for the discharge of his office. It is called “a thing committed,” for the same reason that it is called (Mat 25:15,) “a talent;” for all the gifts which God bestows on us are committed to us on this condition, that we shall one day give an account of them, if the advantage which they ought to have yielded be not lost through our negligence. The Apostle therefore exhorts him to keep diligently what had been given to him, or rather, what had been committed to him in trust; that he may not suffer it to be corrupted or adulterated, or may not deprive or rob himself of it through his own fault. It frequently happens that our ingratitude or abuse of the gifts of God causes them to be taken from us; and therefore Paul exhorts Timothy to endeavor to preserve, by a good conscience and by proper use, that which had been “committed” to him.
Avoiding profane vanities of noises The object of the admonition is, that he may be diligent in imparting solid instruction; and this cannot be, unless he detest ostentation; for, where an ambitious desire to please prevails, there is no longer any strong desire of edification. For this reason, when he spoke of “guarding the thing committed,” he very appropriately added this caution about avoiding profane talkativeness. As to the rendering which the Vulgate gives toκενοφωςίας, “ vanities of voices,” I do not so much object to it, except on the ground of an ambiguity which has led to a wrong exposition; for “Voces “ is commonly supposed to have the same meaning here as “Vocabula,” “Words,” such as Fate or Fortune.
But, for my part, I think that he describes the high-sounding and verbose and bombastic style of those who, not content with the simplicity of the gospel, turn it into profane philosophy.
Theκενοφωβίαι (134) consist, not in single words, but in that swelling language which is so constantly and so disgustingly poured out by ambitious men, who aim at applause rather than the profit of the Church. And most accurately has Paul described it; for, while there is a strange sound of something lofty, there is nothing underneath but “empty” jingle, which he likewise calls “profane;” for the power of the Spirit is extinguished as soon as the Doctors blow their flutes in this manner, to display their eloquence.
In the face of a prohibition so clear and distinct, which the Holy Spirit has given, this plague has nevertheless broken out; and, indeed, it showed itself at the very beginning, but, at length, has grown to such a height in Popery, that the counterfeit mark of theology which prevails there — is a lively mirror of that “profane” and “empty noise” of which Paul speaks. I say nothing about the innumerable errors and follies and blasphemies with which their books and their noisy disputes abound. But even although they taught nothing that was contrary to godliness, yet, because their whole doctrine contains nothing else than big words and bombast, because it is inconsistent with the majesty of Scripture, the efficacy of the Spirit, the gravity of the prophets, and the sincerity of the apostles, it is, on that account, an absolute profanation of real theology.
What, I ask, do they teach about faith, or repentance, or calling on God; about the weakness of men, or the assistance of the Holy Spirit, or the forgiveness of sins by free grace, or about the office of Christ, that can be of any avail for the solid edification of godliness? But on this subject we shall have occasion to speak again in expounding the Second Epistle. Undoubtedly, any person who possesses a moderate share of understanding and of candor; will acknowledge that all the high-sounding terms of Popish Theology, and all the authoritative decisions that make so much noise in their schools, are nothing else than “profaneκενοφωνίαι, ” (empty words,) and that it is impossible to find more accurate terms for describing them than those which the Apostle has employed. And certainly it is a most righteous punishment of human arrogance, that they who swerve from the purity of Scripture become profane. The doctors of the Church, therefore, cannot be too earnestly attentive to guard against such corruptions, and to defend the youth from them.
The old translation, adopting the reading ofκαινοφωνίας instead of κενοφωνίας, rendered it novelties of words; and it is evident from the commentaries of the ancients, that this rendering, which is even now found in some Greek copies, was at one time extensively approved; but the former, which I have followed, is far better.
And contradictions of science falsely so called This also is highly exact and elegant; for so swollen are the subtleties on which men desirous of glory plume themselves, that they overwhelm the real doctrine of the gospel, which is simple and unpretending. That pomp, therefore, which courts display, and which is received with applause by the world, is called by the Apostle “contradictions.” Ambition, indeed, is always contentious, and is the mother of disputes; and hence it arises that they who are desirous to display themselves are always ready to enter into the arena of debate on any subject. But Paul had this principally in view, that the empty doctrine of the sophists, rising aloft into airy speculations and subtleties, not only obscures by its pretensions the simplicity of true doctrine, but also oppresses and renders it contemptible, as the world is usually carried away by outward show.
Paul does not mean that Timothy should be moved by emulation to attempt something of the same kind, but, because those things which have an appearance of subtlety, or are adapted to ostentation, are more agreeable to human curiosity, Paul, on the contrary, pronounces that “science” which exalts itself above the plain and humble doctrine of godliness — to be falsely called and thought a science. This ought to be carefully observed, that we may learn boldly to laugh at and despise all that hypocritical wisdom which strikes the world with admiration and amazement, although there is no edification in it; for, according to Paul, no science is truly and justly so called but that which instruct us in the confidence and fear of God; that is, in godliness.
(134) Κενοφωνίαι, derived from κενός, “empty,” and φωνὴ, “a voice,” literally signifies “empty voices” or “words.” — Ed.
21Which 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.
