1 Timothy 6
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1 Timothy 6
Instructions for Servants
1Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.
Jamieson-Fausset-Brown
CHAPTER 6
1Ti 6:1-21. Exhortations as to Distinctions of Civil Rank; the Duty of Slaves, in Opposition to the False Teachings of Gain-seekers; Timothy's Pursuit Is to Be Godliness, Which Is an Everlasting Possession: Solemn Adjuration to Do So against Christ's Coming; Charge to Be Given to the Rich. Concluding Exhortation.
1. servants--to be taken as predicated thus, "Let as many as are under the yoke (as) slaves" (Tit 2:9). The exhortation is natural as there was a danger of Christian slaves inwardly feeling above their heathen masters.
their own masters--The phrase "their own," is an argument for submissiveness; it is not strangers, but their own masters whom they are required to respect.
all honour--all possible and fitting honor; not merely outward subjection, but that inward honor from which will flow spontaneously right outward conduct (see on Ep 5:22).
that the name of God--by which Christians are called.
blasphemed--Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship (Ro 2:24; Tit 2:5, 10)?
CHAPTER 6
1Ti 6:1-21. Exhortations as to Distinctions of Civil Rank; the Duty of Slaves, in Opposition to the False Teachings of Gain-seekers; Timothy's Pursuit Is to Be Godliness, Which Is an Everlasting Possession: Solemn Adjuration to Do So against Christ's Coming; Charge to Be Given to the Rich. Concluding Exhortation.
1. servants--to be taken as predicated thus, "Let as many as are under the yoke (as) slaves" (Tit 2:9). The exhortation is natural as there was a danger of Christian slaves inwardly feeling above their heathen masters.
their own masters--The phrase "their own," is an argument for submissiveness; it is not strangers, but their own masters whom they are required to respect.
all honour--all possible and fitting honor; not merely outward subjection, but that inward honor from which will flow spontaneously right outward conduct (see on Ep 5:22).
that the name of God--by which Christians are called.
blasphemed--Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship (Ro 2:24; Tit 2:5, 10)?
The Pulpit Commentary
Are servants for servants as are, A.V.; the doctrine for his doctrine, A.V. Servants; literally, slaves. That slaves formed a considerable portion of the first Christian Churches may be inferred from the frequency with which their duties are pressed upon them (see 1Co_7:21-22; 1Co_12:13; Eph_6:5-8; Col_3:11, Col_3:22; 1Pe_2:18 (οἱ οἰκέται); see also 1Co_1:27-29). It must have been an unspeakable comfort to the poor slave, whose worldly condition was hopeless and often miserable, to secure his place as one of Christ's freemen, with the sure hope of attaining "the glorious liberty of the children of God." Under the yoke; i.e. "the yoke of bondage" (Gal_5:1). Perhaps the phrase contains a touch of compassion for their state (comp. Act_15:10). How beautiful is the contrast suggested in Mat_11:29, Mat_11:30! Masters (δεσπότας); the proper word in relation to δοῦλος. The doctrine (ἡ διδασκαλία); equivalent to "Christianity," as taught by the apostles and their successors (see the frequent use of the word in the pastoral Epistles, though with different shades of meaning (1Ti_1:10; 1Ti_4:6, 1Ti_4:13, 1Ti_4:16; 1Ti_5:17; 2Ti_3:10; 2Ti_4:3; Tit_1:9; Tit_2:10, etc.). Blasphemed (compare the similar passage, Tit_2:5, where ὁ λόγος τοῦ Θεοῦ answers to ἡ διδασκαλία here). Βλασφημεῖν does not necessarily mean "blaspheme" in its restricted sense, but as often means "to speak evil of," "to defame," and the like. If Christian slaves withheld the honor and respect due to their masters, it would be as sure to bring reproach upon the Christian doctrine as if it taught insubordination and rebellion.
Are servants for servants as are, A.V.; the doctrine for his doctrine, A.V. Servants; literally, slaves. That slaves formed a considerable portion of the first Christian Churches may be inferred from the frequency with which their duties are pressed upon them (see 1Co_7:21-22; 1Co_12:13; Eph_6:5-8; Col_3:11, Col_3:22; 1Pe_2:18 (οἱ οἰκέται); see also 1Co_1:27-29). It must have been an unspeakable comfort to the poor slave, whose worldly condition was hopeless and often miserable, to secure his place as one of Christ's freemen, with the sure hope of attaining "the glorious liberty of the children of God." Under the yoke; i.e. "the yoke of bondage" (Gal_5:1). Perhaps the phrase contains a touch of compassion for their state (comp. Act_15:10). How beautiful is the contrast suggested in Mat_11:29, Mat_11:30! Masters (δεσπότας); the proper word in relation to δοῦλος. The doctrine (ἡ διδασκαλία); equivalent to "Christianity," as taught by the apostles and their successors (see the frequent use of the word in the pastoral Epistles, though with different shades of meaning (1Ti_1:10; 1Ti_4:6, 1Ti_4:13, 1Ti_4:16; 1Ti_5:17; 2Ti_3:10; 2Ti_4:3; Tit_1:9; Tit_2:10, etc.). Blasphemed (compare the similar passage, Tit_2:5, where ὁ λόγος τοῦ Θεοῦ answers to ἡ διδασκαλία here). Βλασφημεῖν does not necessarily mean "blaspheme" in its restricted sense, but as often means "to speak evil of," "to defame," and the like. If Christian slaves withheld the honor and respect due to their masters, it would be as sure to bring reproach upon the Christian doctrine as if it taught insubordination and rebellion.
2And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
Jamieson-Fausset-Brown
2. And--rather, "But." The opposition is between those Christian slaves under the yoke of heathen, and those that have believing masters (he does not use the phrase "under the yoke" in the latter case, for service under believers is not a yoke). Connect the following words thus, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them (the masters)."
but rather, &c.--"but all the more (so much the more: with the greater good will) do them service because they (the masters) are faithful (that is, believers) and beloved who receive (in the mutual interchange of relative duties between master and servant; so the Greek) the benefit" (English Version violates Greek grammar). This latter clause is parallel to, "because they are brethren"; which proves that "they" refers to the masters, not the servants, as Tittmann takes it, explaining the verb in the common sense (Lu 1:54; Ac 20:35), "who sedulously labor for their (masters') benefit." The very term "benefit" delicately implies service done with the right motive, Christian "good will" (Ep 6:7). If the common sense of the Greek verb be urged, the sense must be, "Because they (the masters) are faithful and beloved who are sedulously intent on the benefiting" of their servants. But Porphyry [On Abstinence, 1.46] justifies the sense of the Greek verb given above, which also better accords with the context; for otherwise, the article "the," will have nothing in the preceding words to explain it, whereas in my explanation above "the benefit" will be that of the slaves' service.
These things teach--(1Ti 4:11; Tit 2:15).
2. And--rather, "But." The opposition is between those Christian slaves under the yoke of heathen, and those that have believing masters (he does not use the phrase "under the yoke" in the latter case, for service under believers is not a yoke). Connect the following words thus, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them (the masters)."
but rather, &c.--"but all the more (so much the more: with the greater good will) do them service because they (the masters) are faithful (that is, believers) and beloved who receive (in the mutual interchange of relative duties between master and servant; so the Greek) the benefit" (English Version violates Greek grammar). This latter clause is parallel to, "because they are brethren"; which proves that "they" refers to the masters, not the servants, as Tittmann takes it, explaining the verb in the common sense (Lu 1:54; Ac 20:35), "who sedulously labor for their (masters') benefit." The very term "benefit" delicately implies service done with the right motive, Christian "good will" (Ep 6:7). If the common sense of the Greek verb be urged, the sense must be, "Because they (the masters) are faithful and beloved who are sedulously intent on the benefiting" of their servants. But Porphyry [On Abstinence, 1.46] justifies the sense of the Greek verb given above, which also better accords with the context; for otherwise, the article "the," will have nothing in the preceding words to explain it, whereas in my explanation above "the benefit" will be that of the slaves' service.
These things teach--(1Ti 4:11; Tit 2:15).
The Pulpit Commentary
Let them serve them the rather for rather do them service, A.V.; that partake of the benefit are believing and beloved for are faithful and beloved, partakers of the benefit, A.V. They that have believing masters. The direction in the preceding verse applied to all slaves, though chiefly to what, as Alford says, was far the commonest ease, that of those who had unbelieving masters. But now he adds a caution with regard to the Christian slave of a Christian master. There was a danger lest the feeling that slaves and masters are brothers in Christ should unduly interfere with the respect which he owed him as his master. And so St. Paul addresses a word of special advice to such. Let them not despise them. Let not their spiritual equality with their masters lead them to underrate the worldly difference that separates them; or to think slightly of the authority of a master relatively to his slaves. But let them serve them the rather, because they that partake of the benefit are believing and beloved. There is a good deal of obscurity in this sentence, but it may be observed first that the grammatical rendering of the R.V. is clearly right, and that of the A.V. clearly wrong. "They that partake of the benefit" is beyond all doubt the subject, and not the predicate. Then the construction of the two sentences (this and the preceding one) makes it certain that the subject in this sentence (οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι) are the same persons as the δέσποται in the preceding sentence, because it is predicated of them both that they are πιστοί, and of both that they are, in convertible terms, ἀγαπητοί and ἀδελφοί.£ And this leads us, with nearly certainty, to the further conclusion that the εὐεργεσία, the beneficium, or "benefit," spoken of is that especial service—that service of love and good will running ahead of necessary duty, which the Christian slave gives to the Christian master; a sense which the very remarkable passage quoted by Alford from Seneca strikingly confirms.£ The only remaining difficulty, then, is the meaning "partake of" ascribed to ἀντιλαμβανόμενοι But this is scarcely a difficulty. It is true that in the only two other passages in the New Testament where this verb occurs, and in its frequent use in the LXX., it has the sense of "helping" (Luk_1:54; Act_20:35); but there is nothing strange in this. The verb in the middle voice means to "lay hold of," You may lay hold of for the purpose of helping, supporting, clinging to, laying claim to, holding in check, etc. (see Liddell and Scott). Here the masters lay hold of the benefit for the purpose of enjoying it. There is possibly an indication in the word that the masters actively and willingly accept it—they stretch out their hand to take it. There does not seem to be any sense of reciprocity, as some think, in the use of ἀντι. The sense of the whole passage seems to be clearly, "Let not those who have believing masters think slightly of their authority because they are brethren; but let them do them extra service, beyond what they are obliged to do, for the very reason that those whom they will thus benefit are believing and beloved brethren." Teach (δίδασκε). Observe the connection of this word with the ἡ διδασκαλία of 1Ti_6:1, 1Ti_6:3, and elsewhere.
Let them serve them the rather for rather do them service, A.V.; that partake of the benefit are believing and beloved for are faithful and beloved, partakers of the benefit, A.V. They that have believing masters. The direction in the preceding verse applied to all slaves, though chiefly to what, as Alford says, was far the commonest ease, that of those who had unbelieving masters. But now he adds a caution with regard to the Christian slave of a Christian master. There was a danger lest the feeling that slaves and masters are brothers in Christ should unduly interfere with the respect which he owed him as his master. And so St. Paul addresses a word of special advice to such. Let them not despise them. Let not their spiritual equality with their masters lead them to underrate the worldly difference that separates them; or to think slightly of the authority of a master relatively to his slaves. But let them serve them the rather, because they that partake of the benefit are believing and beloved. There is a good deal of obscurity in this sentence, but it may be observed first that the grammatical rendering of the R.V. is clearly right, and that of the A.V. clearly wrong. "They that partake of the benefit" is beyond all doubt the subject, and not the predicate. Then the construction of the two sentences (this and the preceding one) makes it certain that the subject in this sentence (οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι) are the same persons as the δέσποται in the preceding sentence, because it is predicated of them both that they are πιστοί, and of both that they are, in convertible terms, ἀγαπητοί and ἀδελφοί.£ And this leads us, with nearly certainty, to the further conclusion that the εὐεργεσία, the beneficium, or "benefit," spoken of is that especial service—that service of love and good will running ahead of necessary duty, which the Christian slave gives to the Christian master; a sense which the very remarkable passage quoted by Alford from Seneca strikingly confirms.£ The only remaining difficulty, then, is the meaning "partake of" ascribed to ἀντιλαμβανόμενοι But this is scarcely a difficulty. It is true that in the only two other passages in the New Testament where this verb occurs, and in its frequent use in the LXX., it has the sense of "helping" (Luk_1:54; Act_20:35); but there is nothing strange in this. The verb in the middle voice means to "lay hold of," You may lay hold of for the purpose of helping, supporting, clinging to, laying claim to, holding in check, etc. (see Liddell and Scott). Here the masters lay hold of the benefit for the purpose of enjoying it. There is possibly an indication in the word that the masters actively and willingly accept it—they stretch out their hand to take it. There does not seem to be any sense of reciprocity, as some think, in the use of ἀντι. The sense of the whole passage seems to be clearly, "Let not those who have believing masters think slightly of their authority because they are brethren; but let them do them extra service, beyond what they are obliged to do, for the very reason that those whom they will thus benefit are believing and beloved brethren." Teach (δίδασκε). Observe the connection of this word with the ἡ διδασκαλία of 1Ti_6:1, 1Ti_6:3, and elsewhere.
The Teaching of Sound Words
3If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
Jamieson-Fausset-Brown
3. teach otherwise--than I desire thee to "teach" (1Ti 6:2). The Greek indicative implies, he puts not a merely supposed case, but one actually existing, 1Ti 1:3, "Every one who teaches otherwise," that is, who teaches heterodoxy.
consent not--Greek, "accede not to."
wholesome--"sound" (1Ti 1:10): opposed to the false teachers' words, unsound through profitless science and immorality.
words of our Lord Jesus Christ--Paul's inspired words are not merely his own, but are also Christ's words.
3. teach otherwise--than I desire thee to "teach" (1Ti 6:2). The Greek indicative implies, he puts not a merely supposed case, but one actually existing, 1Ti 1:3, "Every one who teaches otherwise," that is, who teaches heterodoxy.
consent not--Greek, "accede not to."
wholesome--"sound" (1Ti 1:10): opposed to the false teachers' words, unsound through profitless science and immorality.
words of our Lord Jesus Christ--Paul's inspired words are not merely his own, but are also Christ's words.
The Pulpit Commentary
Teacheth for teach, A.V.; a different doctrine for otherwise, A.V.; consenteth for consent, A.V.; sound for wholesome, A.V. Teacheth a different doctrine (ἑτεροδιδασκαλεῖ); see above, 1Ti_1:3, note. Consenteth (προσέρχεται); very common in the New Testament, in the literal sense of "coming to" or "approaching," but only here in the metaphorical sense of "assenting to." The steps seem to he, first, approaching a subject with the mind with a view of considering it; and then consenting to it—coming over to it. The term προσήλυτος, a convert to Judaism, and the phrase from Irenaeus ('Fragm.,' 2.), quoted by Ellicott, Οὐ τοῖς τῶν Ιουδαίων δόγμασι προσέρχονται, "They do not fall in with, or agree to, the doctrines of the Jews," sufficiently illustrate the usage of the word here. Sound (ὑγιαίνουσι) see 1Ti_1:10, note. Godliness (ἐυσεβεία); see 1Ti_2:2, note.
Teacheth for teach, A.V.; a different doctrine for otherwise, A.V.; consenteth for consent, A.V.; sound for wholesome, A.V. Teacheth a different doctrine (ἑτεροδιδασκαλεῖ); see above, 1Ti_1:3, note. Consenteth (προσέρχεται); very common in the New Testament, in the literal sense of "coming to" or "approaching," but only here in the metaphorical sense of "assenting to." The steps seem to he, first, approaching a subject with the mind with a view of considering it; and then consenting to it—coming over to it. The term προσήλυτος, a convert to Judaism, and the phrase from Irenaeus ('Fragm.,' 2.), quoted by Ellicott, Οὐ τοῖς τῶν Ιουδαίων δόγμασι προσέρχονται, "They do not fall in with, or agree to, the doctrines of the Jews," sufficiently illustrate the usage of the word here. Sound (ὑγιαίνουσι) see 1Ti_1:10, note. Godliness (ἐυσεβεία); see 1Ti_2:2, note.
4He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
Jamieson-Fausset-Brown
4. He is proud--literally, "wrapt in smoke"; filled with the fumes of self-conceit (1Ti 3:6) while "knowing nothing," namely, of the doctrine which is according to godliness (1Ti 6:3), though arrogating pre-eminent knowledge (1Ti 1:7).
doting about--literally, "sick about"; the opposite of "wholesome" (1Ti 6:3). Truth is not the center about which his investigations move, but mere word-strifes.
questions--of controversy.
strifes of words--rather than about realities (2Ti 2:14). These stand with them instead of "godliness" and "wholesome words" (1Ti 6:3; 1Ti 1:4; Tit 3:9).
evil surmisings--as to those who are of a different party from themselves.
4. He is proud--literally, "wrapt in smoke"; filled with the fumes of self-conceit (1Ti 3:6) while "knowing nothing," namely, of the doctrine which is according to godliness (1Ti 6:3), though arrogating pre-eminent knowledge (1Ti 1:7).
doting about--literally, "sick about"; the opposite of "wholesome" (1Ti 6:3). Truth is not the center about which his investigations move, but mere word-strifes.
questions--of controversy.
strifes of words--rather than about realities (2Ti 2:14). These stand with them instead of "godliness" and "wholesome words" (1Ti 6:3; 1Ti 1:4; Tit 3:9).
evil surmisings--as to those who are of a different party from themselves.
The Pulpit Commentary
Puffed up for proud, A.V.; questionings for questions, A.V.; disputes for strifes, A.V. He is puffed up (τετύφωται); see 1Ti_3:6, note. Doting (νοσῶν); here only in the New Testament, but found occasionally in the LXX. Applied in classical Greek to the mind and body, "to be in an unsound state." Here it means "having a morbid love of" or "going mad about." In this morbid love of questionings and disputes of words, they lose sight of all wholesome words and all godly doctrine. Questionings (ζητήσεις); see 1Ti_1:6, note. It corresponds nearly to our word "controversies." Disputes of words (λογομαχίας); found only here. The verb λογομαχέω is used in 2Ti_2:14. Would that the Church had always remembered St. Paul's pithy condemnation of unfruitful controversies about words! Surmisings (ὑπόνοιαι); only here in the -New Testament. In classical Greek it means "suspicion," or any under-thought. The verb ὑπονοέω occurs three times in the Acts—"to deem, think, or suppose." Here the "surmisings" are those uncharitable insinuations in which angry controversialists indulge towards one another.
Puffed up for proud, A.V.; questionings for questions, A.V.; disputes for strifes, A.V. He is puffed up (τετύφωται); see 1Ti_3:6, note. Doting (νοσῶν); here only in the New Testament, but found occasionally in the LXX. Applied in classical Greek to the mind and body, "to be in an unsound state." Here it means "having a morbid love of" or "going mad about." In this morbid love of questionings and disputes of words, they lose sight of all wholesome words and all godly doctrine. Questionings (ζητήσεις); see 1Ti_1:6, note. It corresponds nearly to our word "controversies." Disputes of words (λογομαχίας); found only here. The verb λογομαχέω is used in 2Ti_2:14. Would that the Church had always remembered St. Paul's pithy condemnation of unfruitful controversies about words! Surmisings (ὑπόνοιαι); only here in the -New Testament. In classical Greek it means "suspicion," or any under-thought. The verb ὑπονοέω occurs three times in the Acts—"to deem, think, or suppose." Here the "surmisings" are those uncharitable insinuations in which angry controversialists indulge towards one another.
5Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
Jamieson-Fausset-Brown
5. Perverse disputings--useless disputings. The oldest manuscripts read, "lasting contests" [Wiesinger]; "incessant collisions" [Alford]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the English Version reading) again.
corrupt minds--Greek, "of men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (1Ti 6:4; 2Ti 3:8; Tit 1:15).
destitute of the truth--(Tit 1:14). They had had the truth, but through want of moral integrity and of love of the truth, they were misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade [Wiesinger].
supposing, &c.--The Greek requires, "supposing (regarding the matter in this point of view) that piety (so translated for 'godliness') is a means of gain (that is, a way of advancing one's worldly interests: a different Greek form, poriswa, expresses the thing gained, gain)"; not "that gain is godliness," as English Version.
from such withdraw thyself--omitted in the oldest manuscripts. The connection with 1Ti 6:6 favors the omission of these words, which interrupt the connection.
5. Perverse disputings--useless disputings. The oldest manuscripts read, "lasting contests" [Wiesinger]; "incessant collisions" [Alford]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the English Version reading) again.
corrupt minds--Greek, "of men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (1Ti 6:4; 2Ti 3:8; Tit 1:15).
destitute of the truth--(Tit 1:14). They had had the truth, but through want of moral integrity and of love of the truth, they were misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade [Wiesinger].
supposing, &c.--The Greek requires, "supposing (regarding the matter in this point of view) that piety (so translated for 'godliness') is a means of gain (that is, a way of advancing one's worldly interests: a different Greek form, poriswa, expresses the thing gained, gain)"; not "that gain is godliness," as English Version.
from such withdraw thyself--omitted in the oldest manuscripts. The connection with 1Ti 6:6 favors the omission of these words, which interrupt the connection.
The Pulpit Commentary
Wranglings for perverse disputings, A.V. and T.R.; corrupted in mind for of corrupt minds, A.V.; bereft for destitute, A.V.; godliness is a way of gain for gain is godliness, A.V. Wranglings (διαπαρατριβαί, R.T.; παραδιατριβαί, T.R.). The R.T. has far the largest weight of authority in its favor (Ellicott). The substantive παρατριβή in Polybius means "provocation," "collision," "friction," and the like. Hence διαπαρατριβή (which is only found here) means "continued wranglings." The substantive διατριβή (English diatribe) means, among other things, a "discussion" or "argument." The addition of πάρα gives the sense of a "perverse discussion," or "disputing." Bereft (ἀπεστερημένων). The difference between the A.V. "destitute" and the R.V. "bereft" is that the latter implies that they once had possession of the truth, but had lost it by their own fault. They had fallen away from the truth, and were twice dead. Godliness is a way of gain. The A.V., that gain is godliness, is clearly wrong, utterly confusing the subject with the predicate, and so destroying the connection between the clause and 1Ti_6:6. A way of gain (πορισμός); only here and in 1Ti_6:6 in the New Testament. but found in Wis. 13:19; 14:2; Polybius, etc. It signifies "a source of gain," "a means of malting money," or, in one word, "a trade." The same charge is brought against the heretical teachers (Tit_1:11). The cause in the A.V. and T.R., from such withdraw thyself, is not in the R.T.
Wranglings for perverse disputings, A.V. and T.R.; corrupted in mind for of corrupt minds, A.V.; bereft for destitute, A.V.; godliness is a way of gain for gain is godliness, A.V. Wranglings (διαπαρατριβαί, R.T.; παραδιατριβαί, T.R.). The R.T. has far the largest weight of authority in its favor (Ellicott). The substantive παρατριβή in Polybius means "provocation," "collision," "friction," and the like. Hence διαπαρατριβή (which is only found here) means "continued wranglings." The substantive διατριβή (English diatribe) means, among other things, a "discussion" or "argument." The addition of πάρα gives the sense of a "perverse discussion," or "disputing." Bereft (ἀπεστερημένων). The difference between the A.V. "destitute" and the R.V. "bereft" is that the latter implies that they once had possession of the truth, but had lost it by their own fault. They had fallen away from the truth, and were twice dead. Godliness is a way of gain. The A.V., that gain is godliness, is clearly wrong, utterly confusing the subject with the predicate, and so destroying the connection between the clause and 1Ti_6:6. A way of gain (πορισμός); only here and in 1Ti_6:6 in the New Testament. but found in Wis. 13:19; 14:2; Polybius, etc. It signifies "a source of gain," "a means of malting money," or, in one word, "a trade." The same charge is brought against the heretical teachers (Tit_1:11). The cause in the A.V. and T.R., from such withdraw thyself, is not in the R.T.
Godliness with Contentment
6But godliness with contentment is great gain.
Jamieson-Fausset-Brown
6. But--Though they err in this, there is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness" (1Th 2:5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. Wiesinger remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt (1Ti 6:11) that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely contentment is great gain (a sentiment of the heathen Cicero [Paradox 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [Wiesinger]. The Greek for contentment is translated "sufficiency" (2Co 9:8). But the adjective (Php 4:11) "content"; literally, "having a sufficiency in one's self" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this sufficiency [supplied by God, with which moreover His people are content] is thrown into the scale as a kind of overweight" [Calvin] (1Ki 17:1-16; Psa 37:19; Is 33:6, 16; Jr 37:21).
6. But--Though they err in this, there is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness" (1Th 2:5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. Wiesinger remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt (1Ti 6:11) that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely contentment is great gain (a sentiment of the heathen Cicero [Paradox 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [Wiesinger]. The Greek for contentment is translated "sufficiency" (2Co 9:8). But the adjective (Php 4:11) "content"; literally, "having a sufficiency in one's self" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this sufficiency [supplied by God, with which moreover His people are content] is thrown into the scale as a kind of overweight" [Calvin] (1Ki 17:1-16; Psa 37:19; Is 33:6, 16; Jr 37:21).
The Pulpit Commentary
Godliness, etc. The apostle lakes up the sentiment which he had just condemned, and shows that in another sense it is most true. The godly man is rich indeed. For he wants nothing in this world but what God has given him, and has acquired riches which, unlike the riches of this world, he can take away with him (comp. Luk_12:33). The enumeration of his acquired treasures follows, after a parenthetical depreciation of those of the covetous man, in 1Ti_6:11. The thought, as so often in St. Paul, is a little intricate, and its flow checked by parenthetical side-thoughts. But it seems to be as follows: "But godliness is, in one sense, a source of great gain, and moreover brings contentment with it—contentment, I say, for since we brought nothing into the world, and can carry nothing out, we have good reason to be content with the necessaries of life, food and raiment. Indeed, those who strive for more, and pant after wealth, bring nothing but trouble upon themselves. For the love of money is the root of all evil, etc. Thou, therefore, O man of God, instead of reaching after worldly riches, procure the true wealth, and become rich in righteousness, godliness, faith," etc. (1Ti_6:11). The phrase, Εστι δὲ πορισμὸς μέγας ἡ εὐσεβεία μετὰ αὐταρκείας, should be construed by making the μετα couple πορισμός with αὐταρκείας, so as to express that "godliness" is both "gain" and "contentment"—not as if αὐταρκεία qualified εὐσεβεία—that would have been expressed by the collocation, ἡ μετὰ αὐταρκείας εὐσεβεία. Contentment (αὐταρκεία). The word occurs elsewhere in the New Testament only in 2Co_9:8, where it is rendered, both in the R.V. and the A.V., "sufficiency." The adjective αὐτάρκης, found in Php_4:11 (and common in classical Greek), is rendered "content." It means "sufficient in or of itself"—needing no external aid—and is applied to persons, countries, cities, moral qualities, etc. The substantive αὐταρκεία is the condition of the person, or thing, which is αὐτάρκης.
Godliness, etc. The apostle lakes up the sentiment which he had just condemned, and shows that in another sense it is most true. The godly man is rich indeed. For he wants nothing in this world but what God has given him, and has acquired riches which, unlike the riches of this world, he can take away with him (comp. Luk_12:33). The enumeration of his acquired treasures follows, after a parenthetical depreciation of those of the covetous man, in 1Ti_6:11. The thought, as so often in St. Paul, is a little intricate, and its flow checked by parenthetical side-thoughts. But it seems to be as follows: "But godliness is, in one sense, a source of great gain, and moreover brings contentment with it—contentment, I say, for since we brought nothing into the world, and can carry nothing out, we have good reason to be content with the necessaries of life, food and raiment. Indeed, those who strive for more, and pant after wealth, bring nothing but trouble upon themselves. For the love of money is the root of all evil, etc. Thou, therefore, O man of God, instead of reaching after worldly riches, procure the true wealth, and become rich in righteousness, godliness, faith," etc. (1Ti_6:11). The phrase, Εστι δὲ πορισμὸς μέγας ἡ εὐσεβεία μετὰ αὐταρκείας, should be construed by making the μετα couple πορισμός with αὐταρκείας, so as to express that "godliness" is both "gain" and "contentment"—not as if αὐταρκεία qualified εὐσεβεία—that would have been expressed by the collocation, ἡ μετὰ αὐταρκείας εὐσεβεία. Contentment (αὐταρκεία). The word occurs elsewhere in the New Testament only in 2Co_9:8, where it is rendered, both in the R.V. and the A.V., "sufficiency." The adjective αὐτάρκης, found in Php_4:11 (and common in classical Greek), is rendered "content." It means "sufficient in or of itself"—needing no external aid—and is applied to persons, countries, cities, moral qualities, etc. The substantive αὐταρκεία is the condition of the person, or thing, which is αὐτάρκης.
7For we brought nothing into this world, and it is certain we can carry nothing out.
Jamieson-Fausset-Brown
7. For--confirming the reasonableness of "contentment."
and it is certain--Vulgate and other old versions support this reading. The oldest manuscripts, however, omit "and it is certain"; then the translation will be, "We brought nothing into the world (to teach us to remember) that neither can we carry anything out" (Job 1:21; Ec 5:15). Therefore, we should have no gain-seeking anxiety, the breeder of discontent (Mt 6:25).
7. For--confirming the reasonableness of "contentment."
and it is certain--Vulgate and other old versions support this reading. The oldest manuscripts, however, omit "and it is certain"; then the translation will be, "We brought nothing into the world (to teach us to remember) that neither can we carry anything out" (Job 1:21; Ec 5:15). Therefore, we should have no gain-seeking anxiety, the breeder of discontent (Mt 6:25).
The Pulpit Commentary
The for this, A.V.; for neither can we for and it is certain we can, A.V. and T.R.; anything for nothing, A.V. For neither, etc. The omission of δῆλον in the R.T., though justified by many of the best manuscripts, makes it difficult to construe the sentence, unless, with Buttman, we consider ὅτι as elliptical for δῆλον ὅτι, The R.V. "for neither" seems to imply that the truth, "neither can we carry anything out," is a consequence of the previous truth that "we brought nothing into the world." which is not true. The two truths are parallel, and the sentence would be perfectly clear without either δῆλον or ὅτι.
The for this, A.V.; for neither can we for and it is certain we can, A.V. and T.R.; anything for nothing, A.V. For neither, etc. The omission of δῆλον in the R.T., though justified by many of the best manuscripts, makes it difficult to construe the sentence, unless, with Buttman, we consider ὅτι as elliptical for δῆλον ὅτι, The R.V. "for neither" seems to imply that the truth, "neither can we carry anything out," is a consequence of the previous truth that "we brought nothing into the world." which is not true. The two truths are parallel, and the sentence would be perfectly clear without either δῆλον or ὅτι.
8And having food and raiment let us be therewith content.
Jamieson-Fausset-Brown
8. And--Greek, "But." In contrast to the greedy gain-seekers (1Ti 6:5).
having--so long as we have food. (The Greek expresses "food sufficient in each case for our continually recurring wants" [Alford]). It is implied that we, as believers, shall have this (Is 23:16).
raiment--Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing.
let us be therewith content--literally, "we shall be sufficiently provided"; "we shall be sufficed" [Alford].
8. And--Greek, "But." In contrast to the greedy gain-seekers (1Ti 6:5).
having--so long as we have food. (The Greek expresses "food sufficient in each case for our continually recurring wants" [Alford]). It is implied that we, as believers, shall have this (Is 23:16).
raiment--Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing.
let us be therewith content--literally, "we shall be sufficiently provided"; "we shall be sufficed" [Alford].
The Pulpit Commentary
But for and, A.V.; covering for raiment, A.V.; we shall be for let us be, A.V. Food (διατροφάς); here only in the New Testament, but common in the LXX., rare in classical Greek. Covering (σκεπάσματα); also a ἅπαξ λεγόμενον in the New Testament, not found in the LXX., and rare in classical Greek. The kindred words, σκέπη and σκέπας, with their derivatives, are used of the covering or shelter of clothes, or tents, or houses. St. Paul may therefore have used an uncommon word in order to comprise the two necessaries of raiment and house, though Huther thinks this "more than improbable." The use of the word "covering" in the R.V. seems designed to favor this double application. Ellicott thinks the word "probably only refers to clothing." Alford says, "Some take ' covering' of both clothing and dwelling, perhaps rightly." If one knew where St. Paul got the word σκεπάσματα from, one could form a more decided opinion as to his meaning. We shall be therewith content (ἀρκεσθήσομεθα). The proper meaning of ἀρκεῖσθαι followed by a dative is "to be content with" (Luk_3:14; Heb_13:5). There is probably a covert hortative force in the use of the future here.
But for and, A.V.; covering for raiment, A.V.; we shall be for let us be, A.V. Food (διατροφάς); here only in the New Testament, but common in the LXX., rare in classical Greek. Covering (σκεπάσματα); also a ἅπαξ λεγόμενον in the New Testament, not found in the LXX., and rare in classical Greek. The kindred words, σκέπη and σκέπας, with their derivatives, are used of the covering or shelter of clothes, or tents, or houses. St. Paul may therefore have used an uncommon word in order to comprise the two necessaries of raiment and house, though Huther thinks this "more than improbable." The use of the word "covering" in the R.V. seems designed to favor this double application. Ellicott thinks the word "probably only refers to clothing." Alford says, "Some take ' covering' of both clothing and dwelling, perhaps rightly." If one knew where St. Paul got the word σκεπάσματα from, one could form a more decided opinion as to his meaning. We shall be therewith content (ἀρκεσθήσομεθα). The proper meaning of ἀρκεῖσθαι followed by a dative is "to be content with" (Luk_3:14; Heb_13:5). There is probably a covert hortative force in the use of the future here.
9But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
Jamieson-Fausset-Brown
9. will be rich--have more than "food and raiment." Greek, "wish to be rich"; not merely are willing, but are resolved, and earnestly desire to have riches at any cost (Pr 28:20, 22). This wishing (not the riches themselves) is fatal to "contentment" (1Ti 6:6). Rich men are not told to cast away their riches, but not to "trust" in them, and to "do good" with them (1Ti 6:17, 18; Psa 62:10).
fall into temptation--not merely "are exposed to temptation," but actually "fall into" it. The falling into it is what we are to pray against, "Lead us not into temptation" (Jas 1:14); such a one is already in a sinful state, even before any overt act of sin. The Greek for "temptation" and "gain" contains a play on sounds--porasmus, peirasmus.
snare--a further step downwards (1Ti 3:7). He falls into "the snare of the devil."
foolish--irrational.
hurtful--to those who fall into the snare. Compare Ep 4:22, "deceitful lusts" which deceive to one's deadly hurt.
lusts--With the one evil lust ("wish to be rich") many others join themselves: the one is the "root of all evils" (1Ti 6:10).
which--Greek, "whatever (lusts)."
drown--an awful descending climax from "fall into"; this is the last step in the terrible descent (Jas 1:15); translated "sink," Lu 5:7.
destruction ... perdition--destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.
9. will be rich--have more than "food and raiment." Greek, "wish to be rich"; not merely are willing, but are resolved, and earnestly desire to have riches at any cost (Pr 28:20, 22). This wishing (not the riches themselves) is fatal to "contentment" (1Ti 6:6). Rich men are not told to cast away their riches, but not to "trust" in them, and to "do good" with them (1Ti 6:17, 18; Psa 62:10).
fall into temptation--not merely "are exposed to temptation," but actually "fall into" it. The falling into it is what we are to pray against, "Lead us not into temptation" (Jas 1:14); such a one is already in a sinful state, even before any overt act of sin. The Greek for "temptation" and "gain" contains a play on sounds--porasmus, peirasmus.
snare--a further step downwards (1Ti 3:7). He falls into "the snare of the devil."
foolish--irrational.
hurtful--to those who fall into the snare. Compare Ep 4:22, "deceitful lusts" which deceive to one's deadly hurt.
lusts--With the one evil lust ("wish to be rich") many others join themselves: the one is the "root of all evils" (1Ti 6:10).
which--Greek, "whatever (lusts)."
drown--an awful descending climax from "fall into"; this is the last step in the terrible descent (Jas 1:15); translated "sink," Lu 5:7.
destruction ... perdition--destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.
The Pulpit Commentary
Desire to for will, A.V.; a temptation for temptation, A.V.; many for into many, A.V.; such as for which, A.V. A temptation. The reason of the insertion of the article before "temptation" in the R.V. seems to be that, as the three substantives all depend upon the one preposition εἰς, they ought all to be treated alike. But if so, the reasoning is not good, because "temptation" implies a state, not merely a single temptation. The prefixing of the article is therefore improper. It should be "temptation," as in the A.V. and in Mat_6:13; Mat_26:41; Luk_22:40, etc. Snare (παγίδα); as 1Ti_3:7, note. The concur-pence of the two words περιρασμός and παγίς show that the agency of Satan was in the writer's mind. Several good manuscripts, Fathers, and versions, add the words τοῦ διαβόλου after παγίδα (Huther). Drown (βυθίζουσι); only here and Luk_5:7 in the New Testament. Found also in 2Ma Luk_12:4, and in Polybius—"to sink," transitive. Destruction and perdition (ὔλεθρον καὶ ἀπώλειαν). The two words taken together imply utter ruin and destruction of body and soul. Ὄλεθρος, very common in classical Greek, occurs in 1Co_5:5; 1Th_5:3; 2Th_1:9, and is limited in the first passage to the destruction of the body, by the words, τῆς σαρκός. Ἀπωλεία, less common in classical Greek, is of frequent use in the New Testament, and, when applied to persons, seems to be always used (except in Act_25:16) in the sense of "perdition" (Mat_7:13; Joh_17:12; Rom_9:22; Php_3:19; 2Th_2:3; Heb_10:39; 2Pe_3:7; Rev_17:3, etc.).
Desire to for will, A.V.; a temptation for temptation, A.V.; many for into many, A.V.; such as for which, A.V. A temptation. The reason of the insertion of the article before "temptation" in the R.V. seems to be that, as the three substantives all depend upon the one preposition εἰς, they ought all to be treated alike. But if so, the reasoning is not good, because "temptation" implies a state, not merely a single temptation. The prefixing of the article is therefore improper. It should be "temptation," as in the A.V. and in Mat_6:13; Mat_26:41; Luk_22:40, etc. Snare (παγίδα); as 1Ti_3:7, note. The concur-pence of the two words περιρασμός and παγίς show that the agency of Satan was in the writer's mind. Several good manuscripts, Fathers, and versions, add the words τοῦ διαβόλου after παγίδα (Huther). Drown (βυθίζουσι); only here and Luk_5:7 in the New Testament. Found also in 2Ma Luk_12:4, and in Polybius—"to sink," transitive. Destruction and perdition (ὔλεθρον καὶ ἀπώλειαν). The two words taken together imply utter ruin and destruction of body and soul. Ὄλεθρος, very common in classical Greek, occurs in 1Co_5:5; 1Th_5:3; 2Th_1:9, and is limited in the first passage to the destruction of the body, by the words, τῆς σαρκός. Ἀπωλεία, less common in classical Greek, is of frequent use in the New Testament, and, when applied to persons, seems to be always used (except in Act_25:16) in the sense of "perdition" (Mat_7:13; Joh_17:12; Rom_9:22; Php_3:19; 2Th_2:3; Heb_10:39; 2Pe_3:7; Rev_17:3, etc.).
10For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
Jamieson-Fausset-Brown
10. the love of money--not the money itself, but the love of it--the wishing to be rich (1Ti 6:9)--"is a root (Ellicott and Middleton: not as English Version, 'the root') of all evils." (So the Greek plural). The wealthiest may be rich not in a bad sense; the poorest may covet to be so (Psa 62:10). Love of money is not the sole root of evils, but it is a leading "root of bitterness" (He 12:15), for "it destroys faith, the root of all that is good" [Bengel]; its offshoots are "temptation, a snare, lusts, destruction, perdition."
coveted after--lusted after.
erred from--literally, "have been made to err from the faith" (1Ti 1:19; 4:1).
pierced--(Lu 2:35).
with ... sorrows--"pains": "thorns" of the parable (Mt 13:22) which choke the word of "faith." "The prosperity of fools destroys them" (Pr 1:32). Bengel and Wiesinger make them the gnawings of conscience, producing remorse for wealth badly acquired; the harbingers of the future "perdition" (1Ti 6:9).
10. the love of money--not the money itself, but the love of it--the wishing to be rich (1Ti 6:9)--"is a root (Ellicott and Middleton: not as English Version, 'the root') of all evils." (So the Greek plural). The wealthiest may be rich not in a bad sense; the poorest may covet to be so (Psa 62:10). Love of money is not the sole root of evils, but it is a leading "root of bitterness" (He 12:15), for "it destroys faith, the root of all that is good" [Bengel]; its offshoots are "temptation, a snare, lusts, destruction, perdition."
coveted after--lusted after.
erred from--literally, "have been made to err from the faith" (1Ti 1:19; 4:1).
pierced--(Lu 2:35).
with ... sorrows--"pains": "thorns" of the parable (Mt 13:22) which choke the word of "faith." "The prosperity of fools destroys them" (Pr 1:32). Bengel and Wiesinger make them the gnawings of conscience, producing remorse for wealth badly acquired; the harbingers of the future "perdition" (1Ti 6:9).
The Pulpit Commentary
A root for the root, A.V.; all kinds of for all, A.V.; some reaching after for while some coveted after, A.V.; have been led astray for they have erred, A.V.; have pierced for pierced, A.V. Love of money (φιλαργυρία); only here in the New Testament, but found in the LXX. and in classical Greek. The substantive φιλάργυρος is found in Luk_16:14 and 2Ti_3:2. A root. The root is better English. Moreover, the following πάντων τῶν κακῶν (not πόλλων κακῶν) necessitates the giving a definite sense to ῥίζα, though it has not the article; and Alford shows dearly that a word like ῥίζα, especially when placed as here in an emphatic position, does not require it. Alford also quotes a striking passage from Diog. Laert., in which he mentions a saying of the philosopher Diogenes that "the love of money (ἡ φιλαργυρία) is the metropolis, or home, πάντων τῶν κακῶν." Reaching after (ὀρεγόμενοι). It has been justly remarked that the phrase is slightly inaccurate. What some reach after is not "the love of money," but the money itself. To avoid this, Hofmann (quoted by Luther) makes ῥίζα the antecedent to ἦς, and the metaphor to be of a person turning out of his path to grasp a plant which turns out to he not desirable, but a root of bitterness. This is ingenious, but hardly to be accepted as the true interpretation. Pierced themselves through (περιέπειραν); only here in the New Testament, and rare in classical Greek. But the simple verb πείρω, to "pierce through," "transfix," applied 'especially to "spitting" meat, is very common in Homer, who also applies it metaphorically exactly as St. Paul does here, to grief or pain. ̓Οδύνησι πεπαρμένος, "pierced with pain" ('Il.,' 5:399).
A root for the root, A.V.; all kinds of for all, A.V.; some reaching after for while some coveted after, A.V.; have been led astray for they have erred, A.V.; have pierced for pierced, A.V. Love of money (φιλαργυρία); only here in the New Testament, but found in the LXX. and in classical Greek. The substantive φιλάργυρος is found in Luk_16:14 and 2Ti_3:2. A root. The root is better English. Moreover, the following πάντων τῶν κακῶν (not πόλλων κακῶν) necessitates the giving a definite sense to ῥίζα, though it has not the article; and Alford shows dearly that a word like ῥίζα, especially when placed as here in an emphatic position, does not require it. Alford also quotes a striking passage from Diog. Laert., in which he mentions a saying of the philosopher Diogenes that "the love of money (ἡ φιλαργυρία) is the metropolis, or home, πάντων τῶν κακῶν." Reaching after (ὀρεγόμενοι). It has been justly remarked that the phrase is slightly inaccurate. What some reach after is not "the love of money," but the money itself. To avoid this, Hofmann (quoted by Luther) makes ῥίζα the antecedent to ἦς, and the metaphor to be of a person turning out of his path to grasp a plant which turns out to he not desirable, but a root of bitterness. This is ingenious, but hardly to be accepted as the true interpretation. Pierced themselves through (περιέπειραν); only here in the New Testament, and rare in classical Greek. But the simple verb πείρω, to "pierce through," "transfix," applied 'especially to "spitting" meat, is very common in Homer, who also applies it metaphorically exactly as St. Paul does here, to grief or pain. ̓Οδύνησι πεπαρμένος, "pierced with pain" ('Il.,' 5:399).
Fight the Good Fight of Faith
11But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
Jamieson-Fausset-Brown
11. But thou--in contrast to the "some" (1Ti 6:10).
man of God--who hast God as thy true riches (Ge 15:1; Psa 16:5; La 3:24). Applying primarily to Timothy as a minister (compare 2Pe 1:21), just as the term was used of Moses (De 33:1), Samuel (1Sa 9:6), Elijah, and Elisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so 2Ti 3:17) as a Christian man born of God (Jas 1:18; 1Jo 5:1), no longer a man of the world raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work is to be his great work: he is to be Christ's living representative.
flee these things--namely, "the love of money" with its evil results (1Ti 6:9, 10).
follow after righteousness--(2Ti 2:22).
godliness--"piety." Righteousness is more in relation to our fellow man; piety ("godliness") to God"; faith is the root of both (see on Tit 2:12).
love--by which "faith worketh."
patience--enduring perseverance amidst trials.
meekness--The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.
11. But thou--in contrast to the "some" (1Ti 6:10).
man of God--who hast God as thy true riches (Ge 15:1; Psa 16:5; La 3:24). Applying primarily to Timothy as a minister (compare 2Pe 1:21), just as the term was used of Moses (De 33:1), Samuel (1Sa 9:6), Elijah, and Elisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so 2Ti 3:17) as a Christian man born of God (Jas 1:18; 1Jo 5:1), no longer a man of the world raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work is to be his great work: he is to be Christ's living representative.
flee these things--namely, "the love of money" with its evil results (1Ti 6:9, 10).
follow after righteousness--(2Ti 2:22).
godliness--"piety." Righteousness is more in relation to our fellow man; piety ("godliness") to God"; faith is the root of both (see on Tit 2:12).
love--by which "faith worketh."
patience--enduring perseverance amidst trials.
meekness--The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.
The Pulpit Commentary
O man of God. The force of this address is very great. It indicates that the money-lovers just spoken of were not and could not be "men of God," whatever they might profess; and it leads with singular strength to the opposite direction in which Timothy's aspirations should point. The treasures which he must covet as "a man of God" were "righteousness, godliness, faith, love, patience meekness." For the phrase, "man of God," see 2Ti_3:17 and 2Pe_1:21. In the Old Testament it always applies to a prophet (Deu_33:1; Jdg_13:6; 1Sa_2:27; 1Ki_12:22; 2Ki_1:9; Jer_35:4; and a great many other passages). St. Paul uses the expression with especial reference to Timothy and his holy office, and here, perhaps, in contrast with the τοὺς ἀνθρώπους mentioned in 2Pe_1:9. Flee these things. Note the sharp contrast between "the men" of the world, who reach after, and the man of God, who avoids, φιλαργυρία. The expression, "these things," is a little loose, but seems to apply to the love of money, and the desire to be rich, with all their attendant "foolish and hurtful lusts." The man of God avoids the perdition and maul fold sorrows of the covetous, by avoiding the covetousness which is their root. Follow after (δίωκε); pursue, in direct contrast with φεύγε, flee from, avoid (see 2Ti_2:22). Meekness (πραΰπαθείαν). This rare word, found in Philo, but nowhere in the New Testament, is the reading of the R.T. (instead of the πρᾳότητα of the T.R.) and accepted by almost all critics on the authority of all the older manuscripts. It has no perceptible difference of meaning from πραότης, meekness or gentleness.
O man of God. The force of this address is very great. It indicates that the money-lovers just spoken of were not and could not be "men of God," whatever they might profess; and it leads with singular strength to the opposite direction in which Timothy's aspirations should point. The treasures which he must covet as "a man of God" were "righteousness, godliness, faith, love, patience meekness." For the phrase, "man of God," see 2Ti_3:17 and 2Pe_1:21. In the Old Testament it always applies to a prophet (Deu_33:1; Jdg_13:6; 1Sa_2:27; 1Ki_12:22; 2Ki_1:9; Jer_35:4; and a great many other passages). St. Paul uses the expression with especial reference to Timothy and his holy office, and here, perhaps, in contrast with the τοὺς ἀνθρώπους mentioned in 2Pe_1:9. Flee these things. Note the sharp contrast between "the men" of the world, who reach after, and the man of God, who avoids, φιλαργυρία. The expression, "these things," is a little loose, but seems to apply to the love of money, and the desire to be rich, with all their attendant "foolish and hurtful lusts." The man of God avoids the perdition and maul fold sorrows of the covetous, by avoiding the covetousness which is their root. Follow after (δίωκε); pursue, in direct contrast with φεύγε, flee from, avoid (see 2Ti_2:22). Meekness (πραΰπαθείαν). This rare word, found in Philo, but nowhere in the New Testament, is the reading of the R.T. (instead of the πρᾳότητα of the T.R.) and accepted by almost all critics on the authority of all the older manuscripts. It has no perceptible difference of meaning from πραότης, meekness or gentleness.
12Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
Jamieson-Fausset-Brown
12. Fight the good fight--Birks thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as in 1Co 9:24-26. Contrast "strifes of words" (1Ti 6:4). Compare 1Ti 1:18; 2Ti 4:7. The "good profession" is connected with the good fight (Psa 60:4).
lay hold on eternal life--the crown, or garland, the prize of victory, laid hold of by the winner in the "good fight" (2Ti 4:7, 8; Php 3:12-14). "Fight (literally, 'strive') with such striving earnestness as to lay hold on the prize, eternal life."
also--not in the oldest manuscripts.
professed a good profession--Greek, "didst confess THE good confession," namely, the Christian confession (as the Greek word is the same in this verse as that for "confession" in 1Ti 6:13, probably the profession here is the confession that Christ's kingdom is the kingdom of the truth, Joh 18:36, 37), at thy being set apart to thy ministerial function (whether in general, or as overseer at Ephesus): the same occasion as is referred to in 1Ti 1:18; 4:14; 2Ti 1:4.
before many witnesses--who would testify against thee if thou shouldest fall away [Bengel].
12. Fight the good fight--Birks thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as in 1Co 9:24-26. Contrast "strifes of words" (1Ti 6:4). Compare 1Ti 1:18; 2Ti 4:7. The "good profession" is connected with the good fight (Psa 60:4).
lay hold on eternal life--the crown, or garland, the prize of victory, laid hold of by the winner in the "good fight" (2Ti 4:7, 8; Php 3:12-14). "Fight (literally, 'strive') with such striving earnestness as to lay hold on the prize, eternal life."
also--not in the oldest manuscripts.
professed a good profession--Greek, "didst confess THE good confession," namely, the Christian confession (as the Greek word is the same in this verse as that for "confession" in 1Ti 6:13, probably the profession here is the confession that Christ's kingdom is the kingdom of the truth, Joh 18:36, 37), at thy being set apart to thy ministerial function (whether in general, or as overseer at Ephesus): the same occasion as is referred to in 1Ti 1:18; 4:14; 2Ti 1:4.
before many witnesses--who would testify against thee if thou shouldest fall away [Bengel].
The Pulpit Commentary
The faith for faith, A.V.; the life eternal for eternal life, A.V.; wast for art also, A.V. and T.R.; didst confess the good confession for hast professed a good profession, A.V.; in the sight of for before, A.V. Fight the good fight. This is not quite a happy rendering. Ἀγών is the "contest" at the Olympic assembly for any of the prizes, in wrestling, chariot-racing, foot-racing, music, or what not. Ἀγωνίζεσθαι τὸν ἀγῶνα is to "carry on such a contest". The comparison is different from that in 1Ti_1:18, ἵνα στρατεύῃ .. τὴν καλὴν στρατείαν," That thou mayest war the good warfare." The faith. There is nothing to determine absolutely whether ἡ πίστις here means faith subjectively or "the faith" objectively, nor does it much matter. The result is the same; but the subjective sense seems the most appropriate. Lay hold, etc.; as the βραβεῖον or prize of the contest (see 1Co_9:24, 1Co_9:25). Whereunto thou wast called. So St. Paul continually (Rom_1:1, Rom_1:6, Rom_1:7; Rom_8:28, Rom_8:30; 1Co_1:29; Eph_4:1; 1Th_2:12; and numerous other passages). He seems here to drop the metaphor, as in the following clause. Didst confess the good confession. The connection of this phrase with the call to eternal life, and the allusion to one special occasion on which Timothy "had confessed the good confession" of his faith in Jesus Christ, seems to point clearly to his baptism (see Mat_10:32; Joh_9:22; Joh_12:42; Heb_10:23). The phrase, "the good confession," seems to have been technically applied to the baptismal confession of Christ (compare the other Church sayings, 1Ti_1:15; 1Ti_3:1; 1Ti_4:9; 2Ti_2:11; Tit_3:8). In the sight of many witnesses. The whole congregation of the Church, who were witnesses of his baptism (see the rubric prefixed to the Order of "Ministration of Public Baptism" in the Book of Common Prayer).
The faith for faith, A.V.; the life eternal for eternal life, A.V.; wast for art also, A.V. and T.R.; didst confess the good confession for hast professed a good profession, A.V.; in the sight of for before, A.V. Fight the good fight. This is not quite a happy rendering. Ἀγών is the "contest" at the Olympic assembly for any of the prizes, in wrestling, chariot-racing, foot-racing, music, or what not. Ἀγωνίζεσθαι τὸν ἀγῶνα is to "carry on such a contest". The comparison is different from that in 1Ti_1:18, ἵνα στρατεύῃ .. τὴν καλὴν στρατείαν," That thou mayest war the good warfare." The faith. There is nothing to determine absolutely whether ἡ πίστις here means faith subjectively or "the faith" objectively, nor does it much matter. The result is the same; but the subjective sense seems the most appropriate. Lay hold, etc.; as the βραβεῖον or prize of the contest (see 1Co_9:24, 1Co_9:25). Whereunto thou wast called. So St. Paul continually (Rom_1:1, Rom_1:6, Rom_1:7; Rom_8:28, Rom_8:30; 1Co_1:29; Eph_4:1; 1Th_2:12; and numerous other passages). He seems here to drop the metaphor, as in the following clause. Didst confess the good confession. The connection of this phrase with the call to eternal life, and the allusion to one special occasion on which Timothy "had confessed the good confession" of his faith in Jesus Christ, seems to point clearly to his baptism (see Mat_10:32; Joh_9:22; Joh_12:42; Heb_10:23). The phrase, "the good confession," seems to have been technically applied to the baptismal confession of Christ (compare the other Church sayings, 1Ti_1:15; 1Ti_3:1; 1Ti_4:9; 2Ti_2:11; Tit_3:8). In the sight of many witnesses. The whole congregation of the Church, who were witnesses of his baptism (see the rubric prefixed to the Order of "Ministration of Public Baptism" in the Book of Common Prayer).
13I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
Jamieson-Fausset-Brown
13. quickeneth all things--that is, "maketh alive." But the oldest manuscripts read, "preserveth alive"; as the same Greek means in Ac 7:19; compare Ne 9:6. He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in 1Ti 6:14, by the future manifestation of God's power at the appearing of Christ. The assurance that "eternal life," 1Ti 6:12, will be the result of "fighting the good fight," rests on the fulness and power of Him who is the God of all life, present and to come.
witnessed--It was the Lord's part to witness, Timothy's part to confess (or "profess," 1Ti 6:12) "the good confession" [Bengel]. The confession was His testimony that He was King, and His kingdom that of the truth (see on 1Ti 6:12; 1Ti 6:15; Mt 27:11). Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Christianity. Timothy's profession, or confession, included therefore the whole of the Christian truth.
13. quickeneth all things--that is, "maketh alive." But the oldest manuscripts read, "preserveth alive"; as the same Greek means in Ac 7:19; compare Ne 9:6. He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in 1Ti 6:14, by the future manifestation of God's power at the appearing of Christ. The assurance that "eternal life," 1Ti 6:12, will be the result of "fighting the good fight," rests on the fulness and power of Him who is the God of all life, present and to come.
witnessed--It was the Lord's part to witness, Timothy's part to confess (or "profess," 1Ti 6:12) "the good confession" [Bengel]. The confession was His testimony that He was King, and His kingdom that of the truth (see on 1Ti 6:12; 1Ti 6:15; Mt 27:11). Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Christianity. Timothy's profession, or confession, included therefore the whole of the Christian truth.
The Pulpit Commentary
I charge thee for I give thee charge, A.V.; of for before (in italics), A.V.; the for a, A.V. I charge thee. It has been well observed that the apostle's language increases in solemnity as he approaches the end of the Epistle. This word παραγγέλλω is of frequent use in St. Paul's Epistles (1Co_7:10; 1Th_4:11 : 2Th_3:4, 2Th_3:6, 2Th_3:10, 2Th_3:12; and above, 1Ti_3:1-16; 1Ti_4:11; 1Ti_5:7). In the sight of God, etc. (compare the adjuration in 1Ti_5:21). Who quickeneth, etc. The T.R. has ζωοποιοῦντος. The R.T. has ζωογονοῦντος, with no difference of meaning. Both words are used in the LXX. as the rendering of the Pihel and Hiphil of היָתָ. As an epithet of "God," it sets before us the highest creative act of the Almighty as "the Lord, and the Giver of life;" and is equivalent to "the living God" (Mat_26:63), "the God of the spirits of all flesh" (Num_16:22). The existence of "life" is the one thing which baffles the ingenuity of science in its attempts to dispense with a Creator. The good confession refers to our Lord's confession of himself as "the Christ, the Son of God," in Mat_27:11; Luk_23:1-56. 3; Joh_18:36, Joh_18:37, which is analogous to the baptismal confession (Act_8:37 (T.R.); Act_16:31; Act_19:4, Act_19:5). The natural word to have followed μαρτυρεῖν was μαρτυρίαν, as above ὁμολογίαν follows ὡμολόγησας; but St. Paul substitutes the word of cognate meaning, ὁμολογίαν, in order to keep the formula, ἥ καλὴ ὁμολογία.
I charge thee for I give thee charge, A.V.; of for before (in italics), A.V.; the for a, A.V. I charge thee. It has been well observed that the apostle's language increases in solemnity as he approaches the end of the Epistle. This word παραγγέλλω is of frequent use in St. Paul's Epistles (1Co_7:10; 1Th_4:11 : 2Th_3:4, 2Th_3:6, 2Th_3:10, 2Th_3:12; and above, 1Ti_3:1-16; 1Ti_4:11; 1Ti_5:7). In the sight of God, etc. (compare the adjuration in 1Ti_5:21). Who quickeneth, etc. The T.R. has ζωοποιοῦντος. The R.T. has ζωογονοῦντος, with no difference of meaning. Both words are used in the LXX. as the rendering of the Pihel and Hiphil of היָתָ. As an epithet of "God," it sets before us the highest creative act of the Almighty as "the Lord, and the Giver of life;" and is equivalent to "the living God" (Mat_26:63), "the God of the spirits of all flesh" (Num_16:22). The existence of "life" is the one thing which baffles the ingenuity of science in its attempts to dispense with a Creator. The good confession refers to our Lord's confession of himself as "the Christ, the Son of God," in Mat_27:11; Luk_23:1-56. 3; Joh_18:36, Joh_18:37, which is analogous to the baptismal confession (Act_8:37 (T.R.); Act_16:31; Act_19:4, Act_19:5). The natural word to have followed μαρτυρεῖν was μαρτυρίαν, as above ὁμολογίαν follows ὡμολόγησας; but St. Paul substitutes the word of cognate meaning, ὁμολογίαν, in order to keep the formula, ἥ καλὴ ὁμολογία.
14That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ:
Jamieson-Fausset-Brown
14. keep this commandment--Greek, "the commandment," that is, the Gospel rule of life (1Ti 1:5; Joh 13:34; 2Pe 2:21; 3:2).
without spot, unrebukeable--agreeing with "thou." Keep the commandment and so be without spot," &c. "Pure" (1Ti 5:22; Ep 5:27; Jas 1:27; 2Pe 3:14).
until the appearing of ... Christ--His coming in person (2Th 2:8; Tit 2:13). Believers then used in their practice to set before themselves the day of Christ as near at hand; we, the hour of death [Bengel]. The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence, 1Ti 6:15, he says, "in His times": the Church's true attitude is that of continual expectation of her Lord's return (1Co 1:8; Php 1:6, 10).
14. keep this commandment--Greek, "the commandment," that is, the Gospel rule of life (1Ti 1:5; Joh 13:34; 2Pe 2:21; 3:2).
without spot, unrebukeable--agreeing with "thou." Keep the commandment and so be without spot," &c. "Pure" (1Ti 5:22; Ep 5:27; Jas 1:27; 2Pe 3:14).
until the appearing of ... Christ--His coming in person (2Th 2:8; Tit 2:13). Believers then used in their practice to set before themselves the day of Christ as near at hand; we, the hour of death [Bengel]. The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence, 1Ti 6:15, he says, "in His times": the Church's true attitude is that of continual expectation of her Lord's return (1Co 1:8; Php 1:6, 10).
The Pulpit Commentary
The for this, A.V. without reproach for unrebukable, A.V. The commandment (τὴν ἐντολὴν). The phrase is peculiar, and must have some special meaning. Perhaps, as Bishop Wordsworth expounds it, "the commandment" is that law of faith and duty to which Timothy vowed obedience at his baptism, and is parallel to "the good confession." Some think that the command given in 1Ti_6:11, 1Ti_6:12 is referred to; and this is the meaning of the A.V. "this." Without spot, without reproach. There is a difference of opinion among commentators, whether these two adjectives (ἄσπιλον ἀνέπιληπτον) belong to the commandment or to the person, i.e. Timothy. The introduction of σέ after τηρῆσαι; the facts that τηρῆσαι τὰς ἐντόλας, without any addition, means "to keep the commandments," and that in the New Testament, ἄσπιλος and ἀνέπιληπτος always are used of persons, not things (Jas_1:27; 1Pe_1:19; 2Pe_3:14; 1Ti_3:2, 1Ti_5:7); and the consideration that the idea of the person being found blameless in, or kept blameless unto, the coming of Christ. is a frequent one in the Epistles (Jud 24; 2Pe_3:14; 1Co_1:8; Col_1:22; 1Th_3:13; 1Th_5:23),—seem to point strongly, if not conclusively, to the adjectives ἄσπιλον and ἀνεπίληπτον here agreeing with σέ, not with ἐντολήν.£ The appearing (τὴν ἐπιφανείαν). The thought of the second advent of the Lord Jesus, always prominent in the mind of St. Paul (1Co_1:7, 1Co_1:8; 1Co_4:5; 1Co_15:23; Col_3:4; 1Th_3:13; 1Th_4:1-18.!5; 2Th_1:9, etc.), seems to have acquired fresh intensity amidst the troubles and dangers of the closing years of his life, both as an object of hope and as a motive of action (2Ti_1:10; 2Ti_2:12; 2Ti_4:1, 2Ti_4:8; Tit_2:13).
The for this, A.V. without reproach for unrebukable, A.V. The commandment (τὴν ἐντολὴν). The phrase is peculiar, and must have some special meaning. Perhaps, as Bishop Wordsworth expounds it, "the commandment" is that law of faith and duty to which Timothy vowed obedience at his baptism, and is parallel to "the good confession." Some think that the command given in 1Ti_6:11, 1Ti_6:12 is referred to; and this is the meaning of the A.V. "this." Without spot, without reproach. There is a difference of opinion among commentators, whether these two adjectives (ἄσπιλον ἀνέπιληπτον) belong to the commandment or to the person, i.e. Timothy. The introduction of σέ after τηρῆσαι; the facts that τηρῆσαι τὰς ἐντόλας, without any addition, means "to keep the commandments," and that in the New Testament, ἄσπιλος and ἀνέπιληπτος always are used of persons, not things (Jas_1:27; 1Pe_1:19; 2Pe_3:14; 1Ti_3:2, 1Ti_5:7); and the consideration that the idea of the person being found blameless in, or kept blameless unto, the coming of Christ. is a frequent one in the Epistles (Jud 24; 2Pe_3:14; 1Co_1:8; Col_1:22; 1Th_3:13; 1Th_5:23),—seem to point strongly, if not conclusively, to the adjectives ἄσπιλον and ἀνεπίληπτον here agreeing with σέ, not with ἐντολήν.£ The appearing (τὴν ἐπιφανείαν). The thought of the second advent of the Lord Jesus, always prominent in the mind of St. Paul (1Co_1:7, 1Co_1:8; 1Co_4:5; 1Co_15:23; Col_3:4; 1Th_3:13; 1Th_4:1-18.!5; 2Th_1:9, etc.), seems to have acquired fresh intensity amidst the troubles and dangers of the closing years of his life, both as an object of hope and as a motive of action (2Ti_1:10; 2Ti_2:12; 2Ti_4:1, 2Ti_4:8; Tit_2:13).
15Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
Jamieson-Fausset-Brown
15. in his times--Greek, "His own [fitting] times" (Ac 1:7). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Father (1Ti 2:6; 2Ti 1:9; Tit 1:3; He 1:1).
he shall show--"display": an expression appropriate in reference to His "APPEARING," which is stronger than His "coming," and implies its visibility; "manifest": make visible (compare Ac 3:20): "He" is the Father (1Ti 6:16).
blessed--in Himself: so about to be the source of blessing to His people at Christ appearing, whence flows their "blessed hope" (1Ti 1:11; Tit 2:13).
only--(Joh 17:3; Ro 16:27; Re 15:4).
King of kings--elsewhere applied also to Jesus (Re 1:5; 17:14; 19:16).
15. in his times--Greek, "His own [fitting] times" (Ac 1:7). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Father (1Ti 2:6; 2Ti 1:9; Tit 1:3; He 1:1).
he shall show--"display": an expression appropriate in reference to His "APPEARING," which is stronger than His "coming," and implies its visibility; "manifest": make visible (compare Ac 3:20): "He" is the Father (1Ti 6:16).
blessed--in Himself: so about to be the source of blessing to His people at Christ appearing, whence flows their "blessed hope" (1Ti 1:11; Tit 2:13).
only--(Joh 17:3; Ro 16:27; Re 15:4).
King of kings--elsewhere applied also to Jesus (Re 1:5; 17:14; 19:16).
The Pulpit Commentary
Its own for his, A.V. This correction seems to be manifestly right. The same phrase is rendered in 1Ti_2:6 and Tit_1:3 "in due time," in the A.V.; but in the R.Tit_2:6 is "its own times," and in Tit_1:3 "his own seasons. In Gal_6:9 καίρῳ ἰδίῳ is also rendered "in due season," in both the A.V. and the R.V. Such a phrase as ἐν καιροῖς ἰδίοις must be taken everywhere in the same sense. It clearly means at the fitting or proper time, and corresponds to the πλήρωμα τοῦ χρόνου, "the fullness of time," in Gal_4:4. The two ideas are combined in Luk_1:20 (πληρωθήσονται εἰς τὸν καιρὸν αὐτῶν) and Luk_21:24 (comp. Eph_1:10). Shall show (δείξει). Δεικνύειν ἐπιφανείαν, "to show an appearing," is a somewhat unusual phrase, and is more classical than scriptural. The verb and the object are not of cognate sense (as "to display a display," or "to manifest a manifestation"), but the invisible God, God the Father, will, it is said, display the Epiphany of our Lord Jesus Christ. The wonder displayed and manifested to the world is the appearing of Christ in his glory. The Author of that manifestation is God. The blessed; ὁ μακάριος, is only here and in 1Ti_1:11 (where see note) applied to God in Scripture. The blessed and only Potentate. The phrase is a remarkable one. Δυνάστης (Potentate), which is only found elsewhere in the New Testament in Luk_1:52 and Act_8:27, is applied to God here only. It is, however, so applied in 2Ma Act_3:24; Act_12:15; Act_15:23, where we have Πάσης ἐξουσιας δυνάστης Γόν μέγαν τοῦ κόσμου δυνάστην, and Δυνάστα τῶν οὐρανῶν; in all which places, as here, the phrase is used to signify, by way of contrast, the superiority of the power of God over all earthly power. In the first of the above-cited passages the language is singularly like that here used by St. Paul. For it is said that ὁ πάσης ἐξουσίας δυνάστης, "the Prince (or Potentate) of all power made a great apparition," or "appearing" (ἐπιφονείαν μεγάλην ἐποίησεν), for the overthrow of the blasphemer and persecutor Heliodorus. St. Paul must have had this in his mind, and compared the effect of "the appearing of our Lord Jesus Christ," in overthrowing the Neros of the earth with the overthrow of Heliodorus. King of kings, and Lord of lords, etc. (compare the slightly different phrase in Roy. Act_17:14 and Act_19:16, applied to the Son). So in Psa_136:2, Psa_136:3, God is spoken of as "God of gods, and Lord of lords."
Its own for his, A.V. This correction seems to be manifestly right. The same phrase is rendered in 1Ti_2:6 and Tit_1:3 "in due time," in the A.V.; but in the R.Tit_2:6 is "its own times," and in Tit_1:3 "his own seasons. In Gal_6:9 καίρῳ ἰδίῳ is also rendered "in due season," in both the A.V. and the R.V. Such a phrase as ἐν καιροῖς ἰδίοις must be taken everywhere in the same sense. It clearly means at the fitting or proper time, and corresponds to the πλήρωμα τοῦ χρόνου, "the fullness of time," in Gal_4:4. The two ideas are combined in Luk_1:20 (πληρωθήσονται εἰς τὸν καιρὸν αὐτῶν) and Luk_21:24 (comp. Eph_1:10). Shall show (δείξει). Δεικνύειν ἐπιφανείαν, "to show an appearing," is a somewhat unusual phrase, and is more classical than scriptural. The verb and the object are not of cognate sense (as "to display a display," or "to manifest a manifestation"), but the invisible God, God the Father, will, it is said, display the Epiphany of our Lord Jesus Christ. The wonder displayed and manifested to the world is the appearing of Christ in his glory. The Author of that manifestation is God. The blessed; ὁ μακάριος, is only here and in 1Ti_1:11 (where see note) applied to God in Scripture. The blessed and only Potentate. The phrase is a remarkable one. Δυνάστης (Potentate), which is only found elsewhere in the New Testament in Luk_1:52 and Act_8:27, is applied to God here only. It is, however, so applied in 2Ma Act_3:24; Act_12:15; Act_15:23, where we have Πάσης ἐξουσιας δυνάστης Γόν μέγαν τοῦ κόσμου δυνάστην, and Δυνάστα τῶν οὐρανῶν; in all which places, as here, the phrase is used to signify, by way of contrast, the superiority of the power of God over all earthly power. In the first of the above-cited passages the language is singularly like that here used by St. Paul. For it is said that ὁ πάσης ἐξουσίας δυνάστης, "the Prince (or Potentate) of all power made a great apparition," or "appearing" (ἐπιφονείαν μεγάλην ἐποίησεν), for the overthrow of the blasphemer and persecutor Heliodorus. St. Paul must have had this in his mind, and compared the effect of "the appearing of our Lord Jesus Christ," in overthrowing the Neros of the earth with the overthrow of Heliodorus. King of kings, and Lord of lords, etc. (compare the slightly different phrase in Roy. Act_17:14 and Act_19:16, applied to the Son). So in Psa_136:2, Psa_136:3, God is spoken of as "God of gods, and Lord of lords."
16Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
Jamieson-Fausset-Brown
16. Who only hath immortality--in His own essence, not merely at the will of another, as all other immortal beings [Justin Martyr, Quæst. ad Orthod., 61]. As He hath immortality, so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life in Himself, so hath He given to the Son to have life in Himself (Joh 5:26). The term used in the New Testament for "immortal," which does not occur, is "incorruptible." "Immortality" is found in 1Co 15:53, 54.
dwelling in the light which no man can approach unto--After life comes mention of light, as in Joh 1:4. That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [Bengel]. It is unapproachable on account of its exceeding brightness [Theophylact]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [Theophylact, To Autolycus] (Psa 104:2; 1Jo 1:5).
no man hath seen--(Ex 23:20; Joh 1:18; Col 1:15; He 11:27; 1Jo 4:12). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (Mt 5:8; 1Co 13:12; 1Jo 3:2; Re 22:4).
16. Who only hath immortality--in His own essence, not merely at the will of another, as all other immortal beings [Justin Martyr, Quæst. ad Orthod., 61]. As He hath immortality, so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life in Himself, so hath He given to the Son to have life in Himself (Joh 5:26). The term used in the New Testament for "immortal," which does not occur, is "incorruptible." "Immortality" is found in 1Co 15:53, 54.
dwelling in the light which no man can approach unto--After life comes mention of light, as in Joh 1:4. That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [Bengel]. It is unapproachable on account of its exceeding brightness [Theophylact]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [Theophylact, To Autolycus] (Psa 104:2; 1Jo 1:5).
no man hath seen--(Ex 23:20; Joh 1:18; Col 1:15; He 11:27; 1Jo 4:12). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (Mt 5:8; 1Co 13:12; 1Jo 3:2; Re 22:4).
The Pulpit Commentary
Light unapproachable for the light which no man can approach unto, A.V.; eternal for everlasting, A.V. Unapproachable (ἀπρόσιτον); only here in the New Testament, but found occasionally in. the later classics, corresponding to the more common ἄβατος. Whom no man hath seen, nor can see and Exo_33:20-23). The appearance of the "God of Israel" to Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel, related in Exo_34:9-11, was that of the Son in anticipation of the Incarnation. The invisibility of the essential Godhead is also predicated in our Lord's saying, "God is a Spirit" (Joh_4:24). This whole passage is a magnificent embodiment of the attributes of the living God, supreme blessedness and almighty power, universal dominion, and unchangeable being, inscrutable majesty, radiant holiness, anti glory inaccessible and unapproachable by his creatures, save through the mediation of his only begotten Son.
Light unapproachable for the light which no man can approach unto, A.V.; eternal for everlasting, A.V. Unapproachable (ἀπρόσιτον); only here in the New Testament, but found occasionally in. the later classics, corresponding to the more common ἄβατος. Whom no man hath seen, nor can see and Exo_33:20-23). The appearance of the "God of Israel" to Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel, related in Exo_34:9-11, was that of the Son in anticipation of the Incarnation. The invisibility of the essential Godhead is also predicated in our Lord's saying, "God is a Spirit" (Joh_4:24). This whole passage is a magnificent embodiment of the attributes of the living God, supreme blessedness and almighty power, universal dominion, and unchangeable being, inscrutable majesty, radiant holiness, anti glory inaccessible and unapproachable by his creatures, save through the mediation of his only begotten Son.
A Charge to the Rich
17Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
Jamieson-Fausset-Brown
17. Resuming the subject from above, 1Ti 6:5, 10. The immortality of God, alone rich in glory, and of His people through Him, is opposed to the lust of money (compare 1Ti 6:14-16). From speaking of the desire to be rich, he here passes to those who are rich: (1) What ought to be their disposition; (2) What use they ought to make of their riches, and, (3) The consequences of their so using them.
rich in this world--contrasted with the riches of the future kingdom to be the portion of believers at Christ's "appearing," 1Ti 6:14.
high-minded--often the character of the rich (see Ro 12:16).
trust--Greek, "to have their trust resting."
in ... in--rather, "upon ... upon," as the oldest manuscripts.
uncertain riches--rather as Greek, "the uncertainty of riches." They who rest their trust on riches, rest trust on uncertainty itself (Pr 23:5). Now they belong to one person, now to another, and that which has many masters is possessed by none [Theodoret].
living God--The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [Calvin].
who giveth--Greek, "affordeth."
all things richly--temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (Pr 10:22; 2Pe 1:3).
to enjoy--Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust (1Ti 4:3). Enjoyment consists in giving, not in holding fast. Non-employment should be far removed, as from man, so from his resources (Jas 5:2, 3) [Bengel].
17. Resuming the subject from above, 1Ti 6:5, 10. The immortality of God, alone rich in glory, and of His people through Him, is opposed to the lust of money (compare 1Ti 6:14-16). From speaking of the desire to be rich, he here passes to those who are rich: (1) What ought to be their disposition; (2) What use they ought to make of their riches, and, (3) The consequences of their so using them.
rich in this world--contrasted with the riches of the future kingdom to be the portion of believers at Christ's "appearing," 1Ti 6:14.
high-minded--often the character of the rich (see Ro 12:16).
trust--Greek, "to have their trust resting."
in ... in--rather, "upon ... upon," as the oldest manuscripts.
uncertain riches--rather as Greek, "the uncertainty of riches." They who rest their trust on riches, rest trust on uncertainty itself (Pr 23:5). Now they belong to one person, now to another, and that which has many masters is possessed by none [Theodoret].
living God--The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [Calvin].
who giveth--Greek, "affordeth."
all things richly--temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (Pr 10:22; 2Pe 1:3).
to enjoy--Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust (1Ti 4:3). Enjoyment consists in giving, not in holding fast. Non-employment should be far removed, as from man, so from his resources (Jas 5:2, 3) [Bengel].
The Pulpit Commentary
This present for this, A.V.; have their hope set on the uncertainty of for trust in uncertain, A.V.; on God for in the living God, A.V. and T.R. Charge (παράγγελλε); as in 1Ti_1:3; 1Ti_4:11; 1Ti_5:7; and in 1Ti_5:13, and elsewhere frequently. Rich in this present world. Had St. Paul in his mind the parable of Dives and Lazarus (comp. Luk_16:19, Luk_16:25)? That they be not high-minded (μὴ ὑψηλοφρονεῖν); elsewhere only in Rom_11:20. The words compounded with ὑψηλός have mostly a bad sense—"haughtiness," "boastfulness," and the like. The uncertainty (ἀδηλότητι); here only in the New Testament, but used in the same sense in Polybius (see ἄδηλος in 1Co_14:8; and ἀδήλως in 1Co_9:6). The A.V., though less literal, expresses the sense much better than the R.V., which is hardly good English. Who giveth us richly all things to enjoy; for enjoyment. The gifts are God's. Trust, therefore, in the Giver, not in the gift. The gift is uncertain; the Giver liveth forever. (For the sentiment that God is the Giver of all good, comp. Jas_1:17; Psa_104:28; Psa_145:16, etc.)
This present for this, A.V.; have their hope set on the uncertainty of for trust in uncertain, A.V.; on God for in the living God, A.V. and T.R. Charge (παράγγελλε); as in 1Ti_1:3; 1Ti_4:11; 1Ti_5:7; and in 1Ti_5:13, and elsewhere frequently. Rich in this present world. Had St. Paul in his mind the parable of Dives and Lazarus (comp. Luk_16:19, Luk_16:25)? That they be not high-minded (μὴ ὑψηλοφρονεῖν); elsewhere only in Rom_11:20. The words compounded with ὑψηλός have mostly a bad sense—"haughtiness," "boastfulness," and the like. The uncertainty (ἀδηλότητι); here only in the New Testament, but used in the same sense in Polybius (see ἄδηλος in 1Co_14:8; and ἀδήλως in 1Co_9:6). The A.V., though less literal, expresses the sense much better than the R.V., which is hardly good English. Who giveth us richly all things to enjoy; for enjoyment. The gifts are God's. Trust, therefore, in the Giver, not in the gift. The gift is uncertain; the Giver liveth forever. (For the sentiment that God is the Giver of all good, comp. Jas_1:17; Psa_104:28; Psa_145:16, etc.)
18That they do good, that they be rich in good works, ready to distribute, willing to communicate;
Jamieson-Fausset-Brown
18. do good--like God Himself (Psa 119:68; Ac 14:17) and Christ (Ac 10:38). Tittmann translates, "to do," or "act well"; as the Greek for "to be beneficent" is a distinct word, agathopoiein.
rich in good works--so "rich in faith," which produces good works (Jas 2:5). Contrasted with "rich in this world," 1Ti 6:17. Literally, it is "rich in honorable (right) works." Greek, "kalois," "ergois," are works good or right in themselves: "agathois," good to another.
ready to distribute--free givers [Alford]; the heart not cleaving to possessions, but ready to impart to others.
willing to communicate--ready contributors [Alford]: liberal in admitting others to share our goods in common with ourselves (Ga 6:6; He 13:16).
18. do good--like God Himself (Psa 119:68; Ac 14:17) and Christ (Ac 10:38). Tittmann translates, "to do," or "act well"; as the Greek for "to be beneficent" is a distinct word, agathopoiein.
rich in good works--so "rich in faith," which produces good works (Jas 2:5). Contrasted with "rich in this world," 1Ti 6:17. Literally, it is "rich in honorable (right) works." Greek, "kalois," "ergois," are works good or right in themselves: "agathois," good to another.
ready to distribute--free givers [Alford]; the heart not cleaving to possessions, but ready to impart to others.
willing to communicate--ready contributors [Alford]: liberal in admitting others to share our goods in common with ourselves (Ga 6:6; He 13:16).
The Pulpit Commentary
That they be ready for ready, A.V. Do good (ἀγαθοεργεῖν; here only, for the more common ἀγαθοποιεῖν). That they be rich in good works (1Ti_5:10, note); not merely in the perishing riches of this present world—the same sentiment as Mat_6:19-21; Luk_12:33 and Luk_12:21. Ready to distribute (εὐμεταδότους); here only in the New Testament, and rarely in later classical Greek. The opposite, "dose-handed," is δυσμετάδοτος The verb μεταδίδωμι means "to give to others a share or portion of what one has" (Luk_3:11; Rom_1:11; Rom_12:8; Eph_4:28; 1Th_2:8). Willing to communicate (κοινωνίκους); here only in the New Testament, but found in classical Greek in a slightly different sense. "Communicative" is the exact equivalent, though in this wider use it is obsolete. We have the same precept in Heb_13:16, "To do good and to communicate forget not." (For κοινωνεῖν in the sense of "giving," see Rom_12:13; Gal_6:6; Php_4:15; and for κοινωνία in the same sense, see Rom_15:26; 2Co_9:13; Heb_13:16.)
That they be ready for ready, A.V. Do good (ἀγαθοεργεῖν; here only, for the more common ἀγαθοποιεῖν). That they be rich in good works (1Ti_5:10, note); not merely in the perishing riches of this present world—the same sentiment as Mat_6:19-21; Luk_12:33 and Luk_12:21. Ready to distribute (εὐμεταδότους); here only in the New Testament, and rarely in later classical Greek. The opposite, "dose-handed," is δυσμετάδοτος The verb μεταδίδωμι means "to give to others a share or portion of what one has" (Luk_3:11; Rom_1:11; Rom_12:8; Eph_4:28; 1Th_2:8). Willing to communicate (κοινωνίκους); here only in the New Testament, but found in classical Greek in a slightly different sense. "Communicative" is the exact equivalent, though in this wider use it is obsolete. We have the same precept in Heb_13:16, "To do good and to communicate forget not." (For κοινωνεῖν in the sense of "giving," see Rom_12:13; Gal_6:6; Php_4:15; and for κοινωνία in the same sense, see Rom_15:26; 2Co_9:13; Heb_13:16.)
19Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
Jamieson-Fausset-Brown
19. Laying up in store--"therefrom (that is, by this means [Alford]; but Bengel makes the Greek "apo" mean laying apart against a future time), laying up for themselves as a treasure" [Alford] (Mt 6:19, 20). This is a treasure which we act wisely in laying up in store, whereas the wisest thing we can do with earthly treasures is "to distribute" them and give others a share of them (1Ti 6:18).
good foundation--(See on 1Ti 3:13; Lu 6:48; 1Co 3:11). The sure reversion of the future heavenly inheritance: earthly riches scattered in faith lay up in store a sure increase of heavenly riches. We gather by scattering (Pr 11:24; 13:7; Lu 16:9).
that ... eternal life--The oldest manuscripts and versions read, "that which is really life," its joys being solid and enduring (Psa 16:11). The life that now is cannot be called so, its goods being unsubstantial, and itself a vapor (Jas 4:14). "In order that ('with their feet so to speak on this foundation' [De Wette]) they may lay hold on that which is life indeed."
19. Laying up in store--"therefrom (that is, by this means [Alford]; but Bengel makes the Greek "apo" mean laying apart against a future time), laying up for themselves as a treasure" [Alford] (Mt 6:19, 20). This is a treasure which we act wisely in laying up in store, whereas the wisest thing we can do with earthly treasures is "to distribute" them and give others a share of them (1Ti 6:18).
good foundation--(See on 1Ti 3:13; Lu 6:48; 1Co 3:11). The sure reversion of the future heavenly inheritance: earthly riches scattered in faith lay up in store a sure increase of heavenly riches. We gather by scattering (Pr 11:24; 13:7; Lu 16:9).
that ... eternal life--The oldest manuscripts and versions read, "that which is really life," its joys being solid and enduring (Psa 16:11). The life that now is cannot be called so, its goods being unsubstantial, and itself a vapor (Jas 4:14). "In order that ('with their feet so to speak on this foundation' [De Wette]) they may lay hold on that which is life indeed."
The Pulpit Commentary
The life which is life indeed for eternal life, A.V. and T.R. Laying up in store (ἀποθησαυρίζοντες); only here in the New Testament, but once in Wis. 3:3, and occasionally in classical Greek. A good foundation (θεμέλιον καλόν). The idea of a foundation is always maintained in the use of θεμέλιος, whether it is used literally or figuratively (Luk_11:48; Eph_2:20; Rev_21:14, etc.). There is, at first sight, a manifest confusion of metaphors in the phrase, "laying up in store a foundation." Bishop Ellicott, following Wiesinger, understands "a wealth of good works as a foundation." Alford sees no difficulty in considering the "foundation" us a treasure. Others have conjectured κειμήλιον, "a stored treasure," for θεμέλιον. Others understand θεμέλιον in the sense of θέμα, a deposit. Others take ἀποθησαυρίζειν in the sense of "acquiring," without reference to its etymology. But this is unlikely, the context being about the use of money, though in part favored by the use of θησαυρίζειν in 2Pe_3:7. The reader must choose for himself either to adopt one of the above explanations, or to credit St. Paul with an unimportant confusion of metaphors. Anyhow, the doctrine is clear that wealth spent for God and his Church is repaid with interest, and becomes an abiding treasure. Life indeed (τῆς ὄντως ζωῆς); so 1Ti_5:3, 1Ti_5:5, τὰς ὅντως χήρας ἡ ὄντως χήρα, "widows indeed;" and (Joh_8:36) ὄντως ἐλεύθεροι, "free indeed," in opposition to the freedom which the Jews claimed as the seed of Abraham.
The life which is life indeed for eternal life, A.V. and T.R. Laying up in store (ἀποθησαυρίζοντες); only here in the New Testament, but once in Wis. 3:3, and occasionally in classical Greek. A good foundation (θεμέλιον καλόν). The idea of a foundation is always maintained in the use of θεμέλιος, whether it is used literally or figuratively (Luk_11:48; Eph_2:20; Rev_21:14, etc.). There is, at first sight, a manifest confusion of metaphors in the phrase, "laying up in store a foundation." Bishop Ellicott, following Wiesinger, understands "a wealth of good works as a foundation." Alford sees no difficulty in considering the "foundation" us a treasure. Others have conjectured κειμήλιον, "a stored treasure," for θεμέλιον. Others understand θεμέλιον in the sense of θέμα, a deposit. Others take ἀποθησαυρίζειν in the sense of "acquiring," without reference to its etymology. But this is unlikely, the context being about the use of money, though in part favored by the use of θησαυρίζειν in 2Pe_3:7. The reader must choose for himself either to adopt one of the above explanations, or to credit St. Paul with an unimportant confusion of metaphors. Anyhow, the doctrine is clear that wealth spent for God and his Church is repaid with interest, and becomes an abiding treasure. Life indeed (τῆς ὄντως ζωῆς); so 1Ti_5:3, 1Ti_5:5, τὰς ὅντως χήρας ἡ ὄντως χήρα, "widows indeed;" and (Joh_8:36) ὄντως ἐλεύθεροι, "free indeed," in opposition to the freedom which the Jews claimed as the seed of Abraham.
Guard What Has Been Committed to You
20O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:
Jamieson-Fausset-Brown
20-21. Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated.
O Timothy--a personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies.
keep--from spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man.
that which is committed to thy trust--Greek, "the deposit" (1Ti 1:18; 2Ti 1:12, 14; 2:2). "The true" or "sound doctrine" to be taught, as opposed to "the science falsely so called," which leads to "error concerning the faith" (1Ti 6:21). "It is not thine: it is another's property with which thou hast been entrusted: Diminish it not at all" [Chrysostom]. "That which was entrusted to thee, not found by thee; which thou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a matter brought to thee, not put forth by thee, in which thou oughtest to be not an enlarger, but a guardian; not an originator, but a disciple; not leading, but following. 'Keep,' saith he, 'the deposit,'; preserve intact and inviolate the talent of the catholic faith. What has been entrusted to thee, let that same remain with thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impudently, or brass fraudulently. I do not want the mere appearance of gold, but its actual reality. Not that there is to be no progress in religion in Christ's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body, which, though it develops its several parts in the progress of years, yet remains the same as it was essentially" [Vincentius Lirinensis, A.D. 434].
avoiding--"turning away from" (compare 2Ti 3:4). Even as they have "turned away from the truth" (1Ti 1:6; 5:15; 2Ti 4:4).
profane--(1Ti 4:7; 2Ti 2:16).
vain--Greek, "empty": mere "strifes of words," 1Ti 6:4, producing no moral fruit.
oppositions--dialectic antithesis of the false teachers [Alford]. Wiesinger, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistic oppositions, namely, between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (1Ti 3:16; 6:5, 6; 2Ti 2:15-23).
science falsely so called--where there is not faith, there is not knowledge [Chrysostom]. There was true "knowledge," a special gift of the Spirit, which was abused by some (1Co 8:1; 12:8; 14:6). This gift was soon counterfeited by false teachers arrogating to themselves pre-eminently the gift (Col 2:8, 18, 23). Hence arose the creeds of the Church, called symbols, that is, in Greek, "watchwords," or a test whereby the orthodox might distinguish one another in opposition to the heretical. Perhaps here, 1Ti 6:20, and 2Ti 1:13, 14, imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written in Scripture, which is designed not to give dogmatic formularies, but to be the fountain whence all such formularies are to be drawn according to the exigencies of the several churches and ages. Probably thus a portion of the so-called apostle's creed may have had their sanction, and been preserved solely by tradition on this account. "The creed, handed down from the apostles, is not written on paper and with ink, but on fleshy tables of the heart" Jerome [Against John of Jerusalem, 9]. Thus, in the creed, contrary to the "oppositions" (the germs of which probably existed in the Church in Paul's latter days) whereby the aeons were set off in pairs, God is stated to be "the Father Almighty," or all-governing "maker of heaven and earth" [Bishop Hinds].
20-21. Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated.
O Timothy--a personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies.
keep--from spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man.
that which is committed to thy trust--Greek, "the deposit" (1Ti 1:18; 2Ti 1:12, 14; 2:2). "The true" or "sound doctrine" to be taught, as opposed to "the science falsely so called," which leads to "error concerning the faith" (1Ti 6:21). "It is not thine: it is another's property with which thou hast been entrusted: Diminish it not at all" [Chrysostom]. "That which was entrusted to thee, not found by thee; which thou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a matter brought to thee, not put forth by thee, in which thou oughtest to be not an enlarger, but a guardian; not an originator, but a disciple; not leading, but following. 'Keep,' saith he, 'the deposit,'; preserve intact and inviolate the talent of the catholic faith. What has been entrusted to thee, let that same remain with thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impudently, or brass fraudulently. I do not want the mere appearance of gold, but its actual reality. Not that there is to be no progress in religion in Christ's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body, which, though it develops its several parts in the progress of years, yet remains the same as it was essentially" [Vincentius Lirinensis, A.D. 434].
avoiding--"turning away from" (compare 2Ti 3:4). Even as they have "turned away from the truth" (1Ti 1:6; 5:15; 2Ti 4:4).
profane--(1Ti 4:7; 2Ti 2:16).
vain--Greek, "empty": mere "strifes of words," 1Ti 6:4, producing no moral fruit.
oppositions--dialectic antithesis of the false teachers [Alford]. Wiesinger, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistic oppositions, namely, between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (1Ti 3:16; 6:5, 6; 2Ti 2:15-23).
science falsely so called--where there is not faith, there is not knowledge [Chrysostom]. There was true "knowledge," a special gift of the Spirit, which was abused by some (1Co 8:1; 12:8; 14:6). This gift was soon counterfeited by false teachers arrogating to themselves pre-eminently the gift (Col 2:8, 18, 23). Hence arose the creeds of the Church, called symbols, that is, in Greek, "watchwords," or a test whereby the orthodox might distinguish one another in opposition to the heretical. Perhaps here, 1Ti 6:20, and 2Ti 1:13, 14, imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written in Scripture, which is designed not to give dogmatic formularies, but to be the fountain whence all such formularies are to be drawn according to the exigencies of the several churches and ages. Probably thus a portion of the so-called apostle's creed may have had their sanction, and been preserved solely by tradition on this account. "The creed, handed down from the apostles, is not written on paper and with ink, but on fleshy tables of the heart" Jerome [Against John of Jerusalem, 9]. Thus, in the creed, contrary to the "oppositions" (the germs of which probably existed in the Church in Paul's latter days) whereby the aeons were set off in pairs, God is stated to be "the Father Almighty," or all-governing "maker of heaven and earth" [Bishop Hinds].
The Pulpit Commentary
Guard for keep, A.V.; unto thee for to thy trust, A.V.; turning away from for avoiding, A.V.; the profane for profane and vain, A.V.; the knowledge which is falsely for science, falsely, A.V. Guard that which is committed unto thee; τὴν παραθήκην (παρακαταθήκην, T.R.). Guard for keep is hardly an improvement. The meaning of "keep," like that of φυλάττω, is to guard, keep watch over, and, by so doing, to preserve safe and uninjured. This meaning is well brought out in the familiar words of Psa_121:1-8., "He that keepeth thee will not slumber.... He that keepeth Israel shall neither slumber nor sleep. The Lord himself is thy Keeper" (so too Psa_127:1; Gen_28:15, etc.). Παραθήκη or παρακαταθήκη, occurs elsewhere in the New Testament only in 2Ti_1:12, 2Ti_1:14, where the apostle uses it (in 2Ti_1:12) of his own soul, which he has committed to the safe and faithful keeping of the Lord Jesus Christ; but in 2Ti_1:14 in the same sense as here. "That good thing which was committed unto thee guard ['keep,' A.V.]." There does not seem to be any difference between παραθήκη and παρακαταθήκη, which both mean "a deposit," and are used indifferently in classical Greek, though the latter is the more common. The precept to Timothy here is to keep diligent and watchful guard over the faith committed to his trust; to preserve it unaltered and uncorrupt, so as to hand it down to his successors exactly the same as he had received it. Oh that the successors of the apostles had always kept this precept (see Ordination of Priests)! Turning away from (ἐκτρεπόμενος); only here in the middle voice, "turning from," "avoiding," with a transitive sense. In the passive voice it means "to turn out of the path," as in 1Ti_1:6; 1Ti_5:15; 2Ti_4:4. The profane babblings (see 1Ti_4:7; 2Ti_2:16); κενοφωνία; only here and 2Ti_2:16, "the utterance of empty words," "words of the lips" (2Ki_18:20). Oppositions (ἀντιθέσεις); here only in the New Testament. It is a term used in logic and in rhetoric by Plato, Aristotle, etc., for "oppositions" and "antitheses," laying one doctrine by the side of another for comparison, or contrast, or refutation. It seems to allude to the particular method used by the heretics to establish their tenets, in opposition to the statements of the Church on particular points—such as the Law, the Resurrection, etc. The knowledge which is falsely so called. There is a very similar intimation of the growth of an empty philosophy, whose teaching was antagonistic to the teaching of Christ in Col_2:8, and with which St. Paul contrasts the true γνώσις in Col_2:3. This was clearly the germ (called by Bishop Lightfoot "Gnostic Judaism") of what was later more fully developed as the Gnostic heresy, which, of course, derived its name from γνῶσις, knowledge or science, to which they laid claim.
Guard for keep, A.V.; unto thee for to thy trust, A.V.; turning away from for avoiding, A.V.; the profane for profane and vain, A.V.; the knowledge which is falsely for science, falsely, A.V. Guard that which is committed unto thee; τὴν παραθήκην (παρακαταθήκην, T.R.). Guard for keep is hardly an improvement. The meaning of "keep," like that of φυλάττω, is to guard, keep watch over, and, by so doing, to preserve safe and uninjured. This meaning is well brought out in the familiar words of Psa_121:1-8., "He that keepeth thee will not slumber.... He that keepeth Israel shall neither slumber nor sleep. The Lord himself is thy Keeper" (so too Psa_127:1; Gen_28:15, etc.). Παραθήκη or παρακαταθήκη, occurs elsewhere in the New Testament only in 2Ti_1:12, 2Ti_1:14, where the apostle uses it (in 2Ti_1:12) of his own soul, which he has committed to the safe and faithful keeping of the Lord Jesus Christ; but in 2Ti_1:14 in the same sense as here. "That good thing which was committed unto thee guard ['keep,' A.V.]." There does not seem to be any difference between παραθήκη and παρακαταθήκη, which both mean "a deposit," and are used indifferently in classical Greek, though the latter is the more common. The precept to Timothy here is to keep diligent and watchful guard over the faith committed to his trust; to preserve it unaltered and uncorrupt, so as to hand it down to his successors exactly the same as he had received it. Oh that the successors of the apostles had always kept this precept (see Ordination of Priests)! Turning away from (ἐκτρεπόμενος); only here in the middle voice, "turning from," "avoiding," with a transitive sense. In the passive voice it means "to turn out of the path," as in 1Ti_1:6; 1Ti_5:15; 2Ti_4:4. The profane babblings (see 1Ti_4:7; 2Ti_2:16); κενοφωνία; only here and 2Ti_2:16, "the utterance of empty words," "words of the lips" (2Ki_18:20). Oppositions (ἀντιθέσεις); here only in the New Testament. It is a term used in logic and in rhetoric by Plato, Aristotle, etc., for "oppositions" and "antitheses," laying one doctrine by the side of another for comparison, or contrast, or refutation. It seems to allude to the particular method used by the heretics to establish their tenets, in opposition to the statements of the Church on particular points—such as the Law, the Resurrection, etc. The knowledge which is falsely so called. There is a very similar intimation of the growth of an empty philosophy, whose teaching was antagonistic to the teaching of Christ in Col_2:8, and with which St. Paul contrasts the true γνώσις in Col_2:3. This was clearly the germ (called by Bishop Lightfoot "Gnostic Judaism") of what was later more fully developed as the Gnostic heresy, which, of course, derived its name from γνῶσις, knowledge or science, to which they laid claim.
21Which some professing have erred concerning the faith. Grace be with thee. Amen.
The Pulpit Commentary
You for thee, A.V. and T.R. The R.T. omits Amen. Professing (ἐπαγγελλομένοι) see 1Ti_2:10, note. Have erred (ἠστόχησαν); 1Ti_1:6, note. Grace be with you. The authorities for σοῦ and ὑμῶν respectively are somewhat evenly balanced. The T.R. σοῦ seems in itself preferable, as throughout St. Paul addresses Timothy personally, and as there are no salutations here, as in 2 Timothy and Titus (see 1Ti_1:18; 1Ti_3:14; 1Ti_4:6, etc.; 1Ti_6:11, 1Ti_6:20). This shorter form, ἡ χάρις, is used in the pastoral Epistles (2Ti_4:22; Tit_3:1-15 :35)for the fuller and more usual form, Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Ξριστοῦ (Rom_16:20; 1Co_16:23; 2Th_3:18, and elsewhere). The short form also occurs in Heb_13:25. The words are a gracious, peaceful ending to the Epistle.
You for thee, A.V. and T.R. The R.T. omits Amen. Professing (ἐπαγγελλομένοι) see 1Ti_2:10, note. Have erred (ἠστόχησαν); 1Ti_1:6, note. Grace be with you. The authorities for σοῦ and ὑμῶν respectively are somewhat evenly balanced. The T.R. σοῦ seems in itself preferable, as throughout St. Paul addresses Timothy personally, and as there are no salutations here, as in 2 Timothy and Titus (see 1Ti_1:18; 1Ti_3:14; 1Ti_4:6, etc.; 1Ti_6:11, 1Ti_6:20). This shorter form, ἡ χάρις, is used in the pastoral Epistles (2Ti_4:22; Tit_3:1-15 :35)for the fuller and more usual form, Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Ξριστοῦ (Rom_16:20; 1Co_16:23; 2Th_3:18, and elsewhere). The short form also occurs in Heb_13:25. The words are a gracious, peaceful ending to the Epistle.
THE HOLY BIBLE
1 Timothy
Chapter 6
Translated out of the original tongues, and with the former translations diligently compared and revised.
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