Teks -- 1 Timothy 6:1-21 (NET)
Nama Orang, Nama Tempat, Topik/Tema Kamus
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per frasa)
Robertson -> 1Ti 6:1; 1Ti 6:1; 1Ti 6:1; 1Ti 6:2; 1Ti 6:2; 1Ti 6:2; 1Ti 6:3; 1Ti 6:3; 1Ti 6:3; 1Ti 6:3; 1Ti 6:3; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:5; 1Ti 6:5; 1Ti 6:5; 1Ti 6:5; 1Ti 6:6; 1Ti 6:7; 1Ti 6:8; 1Ti 6:8; 1Ti 6:8; 1Ti 6:8; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:10; 1Ti 6:10; 1Ti 6:10; 1Ti 6:10; 1Ti 6:10; 1Ti 6:10; 1Ti 6:11; 1Ti 6:11; 1Ti 6:11; 1Ti 6:12; 1Ti 6:12; 1Ti 6:12; 1Ti 6:12; 1Ti 6:13; 1Ti 6:13; 1Ti 6:13; 1Ti 6:14; 1Ti 6:14; 1Ti 6:14; 1Ti 6:14; 1Ti 6:15; 1Ti 6:15; 1Ti 6:15; 1Ti 6:16; 1Ti 6:16; 1Ti 6:16; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:18; 1Ti 6:18; 1Ti 6:18; 1Ti 6:18; 1Ti 6:19; 1Ti 6:19; 1Ti 6:20; 1Ti 6:20; 1Ti 6:20; 1Ti 6:20; 1Ti 6:20; 1Ti 6:21
Robertson: 1Ti 6:1 - Under the yoke Under the yoke ( hupo zugon ).
As slaves (douloi , bondsmen). Perhaps under heathen masters (1Pe 2:18). For the slave problem, see also Phm 1:1; Col ...
Robertson: 1Ti 6:1 - Their own masters Their own masters ( tous idious despotas ).
That is always where the shoe pinches. Our "despot"is this very Greek word, the strict correlative of sla...
Their own masters (
That is always where the shoe pinches. Our "despot"is this very Greek word, the strict correlative of slave (
Robertson: 1Ti 6:1 - The name of God The name of God ( to onoma tou theou ).
See Rom 2:24. If the heathen could say that Christian slaves were not as dependable as non-Christian slaves. ...
The name of God (
See Rom 2:24. If the heathen could say that Christian slaves were not as dependable as non-Christian slaves. Negative purpose with
Robertson: 1Ti 6:2 - Let not despise them Let not despise them ( mē kataphroneitōsan ).
Negative imperative active third plural of kataphroneō , to think down on. See note on 1Ti 4:12. ...
Let not despise them (
Negative imperative active third plural of
Robertson: 1Ti 6:2 - But rather But rather ( alla mallon ).
Render the Christian Master better service.
But rather (
Render the Christian Master better service.
Robertson: 1Ti 6:2 - They that partake of the benefit They that partake of the benefit ( hoi tēs energesias antilambanomenoi ).
For euergesias (genitive case after participle) see note on Act 4:9, on...
They that partake of the benefit (
For
Robertson: 1Ti 6:3 - Teacheth a different doctrine Teacheth a different doctrine ( heterodidaskalei ).
See note on 1Ti 1:3 for this verb, present active indicative here in condition of first class.
Teacheth a different doctrine (
See note on 1Ti 1:3 for this verb, present active indicative here in condition of first class.
Robertson: 1Ti 6:3 - Consenteth not Consenteth not ( mē proserchetai ).
Also condition of first class with mē instead of ou . Proserchomai (old verb, to come to, to approach, wi...
Consenteth not (
Also condition of first class with
Robertson: 1Ti 6:3 - Sound words Sound words ( hugiainousin logois ).
See note on 1Ti 1:10 for hugiainō .
Sound words (
See note on 1Ti 1:10 for
Robertson: 1Ti 6:3 - The words of our Lord Jesus Christ The words of our Lord Jesus Christ ( tois tou kuriou hēmōn Iēsou Christou ).
Either subjective genitive (the words from the Lord Jesus, a colle...
The words of our Lord Jesus Christ (
Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock’ s opinion like 1Ti 5:18; Act 20:35, at least in the Spirit of Jesus as Act 16:7; 1Co 11:23) or objective genitive about Jesus like 2Ti 1:8; 1Co 1:18.
Robertson: 1Ti 6:3 - According to godliness According to godliness ( kata eusebeian ).
Promoting (designed for) godliness as in Tit 1:1.
According to godliness (
Promoting (designed for) godliness as in Tit 1:1.
Robertson: 1Ti 6:4 - He is puffed up He is puffed up ( tetuphōtai ).
Perfect passive indicative of tuphoō , for which see note on 1Ti 3:6.
He is puffed up (
Perfect passive indicative of
Robertson: 1Ti 6:4 - Knowing nothing Knowing nothing ( mēden epistamenos ).
Present middle participle of epistamai . Ignorance is a frequent companion of conceit.
Knowing nothing (
Present middle participle of
Robertson: 1Ti 6:4 - Doting Doting ( nosōn ).
Present active participle of noseō , to be sick, to be morbid over, old word, only here in N.T.
Doting (
Present active participle of
Robertson: 1Ti 6:4 - Disputes of words Disputes of words ( logomachias ).
Our "logomachy."From logomacheō (2Ti 2:14), and that from logos and machomai , to fight over words, late and...
Disputes of words (
Our "logomachy."From
Whereof (
"From which things."
Robertson: 1Ti 6:4 - Surmisings Surmisings ( huponoiai ).
Old word from huponoeō , to surmise, to suspect (Act 25:18), only here in N.T. All these words are akin (envy, phthonos ,...
Surmisings (
Old word from
Robertson: 1Ti 6:5 - Wranglings Wranglings ( diaparatribai ).
Late and rare (Clem. of Alex.) double compound (dia , mutual or thorough, paratribai , irritations or rubbings alongsid...
Wranglings (
Late and rare (Clem. of Alex.) double compound (
Robertson: 1Ti 6:5 - Corrupted in mind Corrupted in mind ( diephtharmenōn ton noun ).
Perfect passive participle of diaphtheirō , to corrupt, genitive case agreeing with anthrōpōn ...
Corrupted in mind (
Perfect passive participle of
Robertson: 1Ti 6:5 - Bereft of the truth Bereft of the truth ( apesterēmenōn tēs alētheias ).
Perfect passive participle of apostereō , old verb (1Co 6:8) with the ablative case af...
Bereft of the truth (
Perfect passive participle of
Robertson: 1Ti 6:5 - A way of gain A way of gain ( porismon ).
Late word from porizō , to provide, to gain. Only here in N.T. "Rich Christians."Predicate accusative with einai (ind...
A way of gain (
Late word from
Robertson: 1Ti 6:6 - With contentment With contentment ( meta autarkeias ).
Old word from autarkēs (autos , arkeō ) as in Phi 4:11. In N.T. only here and 2Co 9:8. This attitude of...
Robertson: 1Ti 6:7 - Brought into Brought into ( eisēnegkamen , second aorist active stem with first aorist ending, common in the Koiné[28928]š )
, carry out (exenegkein , secon...
Brought into (
, carry out (
Robertson: 1Ti 6:8 - Food Food ( diatrophas ).
Plural, supports or nourishments (from diatrephō , to support). Old word, here only in N.T.
Food (
Plural, supports or nourishments (from
Robertson: 1Ti 6:8 - Covering Covering ( skepasmata ).
Plural, "coverings."Late word from skepazō , to cover. Here only in N.T.
Covering (
Plural, "coverings."Late word from
Robertson: 1Ti 6:8 - We shall be content We shall be content ( arkesthēsometha ).
First future passive of arkeō , to be content. Old word. See note on 2Co 12:9. This is the autarkeia o...
Robertson: 1Ti 6:8 - There with There with ( toutois ).
Associative instrumental case, "with these."
There with (
Associative instrumental case, "with these."
Robertson: 1Ti 6:9 - Desire to be rich Desire to be rich ( boulomenoi ploutein ).
The will (boulomai ) to be rich at any cost and in haste (Pro 28:20). Some MSS. have "trust in riches"in ...
Robertson: 1Ti 6:9 - Fall into Fall into ( empiptousin eis ).
See note on 1Ti 3:6 for en -eis and note on 1Ti 3:7 for pagida (snare).
Robertson: 1Ti 6:9 - Hurtful Hurtful ( blaberas ).
Old adjective from blaptō , to injure, here alone in N.T.
Hurtful (
Old adjective from
Robertson: 1Ti 6:9 - Drown Drown ( buthizousin ).
Late word (literary Koiné[28928]š ) from buthos (bottom), to drag to the bottom. In N.T. only here and Luk 5:7 (of the bo...
Drown (
Late word (literary Koiné[28928]š ) from
Robertson: 1Ti 6:10 - The love of money The love of money ( hē philarguria ).
Vulgate, avaritia . Common word (from philarguros , 2Ti 3:12, and that from philos , arguros ), only here ...
Robertson: 1Ti 6:10 - A root of all kinds of evil A root of all kinds of evil ( riza pantōn tōn kakōn ).
A root (riza ). Old word, common in literal (Mat 3:10) and metaphorical sense (Rom 11:1...
A root of all kinds of evil (
A root (
Robertson: 1Ti 6:10 - Reaching after Reaching after ( oregomenoi ).
Present middle participle of oregō (see note on 1Ti 3:1) with genitive hēs (which).
Reaching after (
Present middle participle of
Robertson: 1Ti 6:10 - Have been led astray Have been led astray ( apeplanēthēsan ).
First aorist passive indicative of apoplanaō , old compound verb, in N.T. only here and Mar 13:22.
Have been led astray (
First aorist passive indicative of
Robertson: 1Ti 6:10 - Have pierced themselves through Have pierced themselves through ( heautous periepeiran ).
First aorist active (with reflexive pronoun) of late compound peripeirō , only here in N....
Have pierced themselves through (
First aorist active (with reflexive pronoun) of late compound
Robertson: 1Ti 6:10 - With many sorrows With many sorrows ( odunais pollais ).
Instrumental case of odunē (consuming, eating grief). In N.T. only here and Rom 9:2.
With many sorrows (
Instrumental case of
Robertson: 1Ti 6:11 - O man of God O man of God ( ō anthrōpe theou ).
In N.T. only here and 2Ti 3:17, there general and here personal appeal to Timothy. Cf. Deu 33:1; 1Sa 2:27.
Robertson: 1Ti 6:11 - Flee Flee ( pheuge )
, follow after (diōke ). Vivid verbs in present active imperative. The preacher can not afford to parley with such temptations.
Flee (
, follow after (
Robertson: 1Ti 6:11 - Meekness Meekness ( praupathian ).
Late compound from praupathēs , in Philo about Abraham, here only in N.T.
Meekness (
Late compound from
Robertson: 1Ti 6:12 - Fight the good fight Fight the good fight ( agōnizou ton kalon agōna ).
Cognate accusative with present middle imperative of agōnizō , Pauline word (1Co 9:25; Col...
Robertson: 1Ti 6:12 - Lay hold on Lay hold on ( epilabou ).
Second (ingressive) aorist middle imperative of epilambanō , "get a grip on."See same verb with genitive also in 1Ti 6:19...
Lay hold on (
Second (ingressive) aorist middle imperative of
Robertson: 1Ti 6:12 - Thou wast called Thou wast called ( eklēthēs ).
First aorist passive of kaleō as in 1Co 1:9; Col 3:15.
Robertson: 1Ti 6:12 - The good confession The good confession ( tēn kalēn homologian ).
Cognate accusative with hōmologēsas (first aorist active indicative of homologeō , the publ...
The good confession (
Cognate accusative with
Robertson: 1Ti 6:13 - Who quickeneth all things Who quickeneth all things ( tou zōogonountos ta panta ).
Present active participle of zōogoneō (zōogonos , from zōos , genō ), late w...
Robertson: 1Ti 6:13 - Before Pontius Pilate Before Pontius Pilate ( epi Pontiou Peilatou ).
Not "in the time of,"but "in the presence of."
Before Pontius Pilate (
Not "in the time of,"but "in the presence of."
Robertson: 1Ti 6:13 - Witnessed Witnessed ( marturēsantos ).
Note martureō , not homologeō as in 1Ti 6:12. Christ gave his evidence as a witness to the Kingdom of God. Evide...
Witnessed (
Note
Robertson: 1Ti 6:14 - That thou keep That thou keep ( tērēsai se ).
First aorist active infinitive of tēreō , with accusative of general reference (se ) in indirect command afte...
That thou keep (
First aorist active infinitive of
Robertson: 1Ti 6:14 - Without spot Without spot ( aspilon ).
Late adjective (a privative, spilos , spot, Eph 5:27). In inscription and papyri.
Without spot (
Late adjective (
Robertson: 1Ti 6:14 - Without reproach Without reproach ( anepilēmpton ).
See note on 1Ti 3:2; 1Ti 5:7.
Robertson: 1Ti 6:14 - Until the appearing Until the appearing ( mechri tēs epiphaneias ).
"Until the epiphany"(the second epiphany or coming of Christ). Late word in inscriptions for import...
Until the appearing (
"Until the epiphany"(the second epiphany or coming of Christ). Late word in inscriptions for important event like the epiphany of Caligula, in the papyri as a medical term. In 2Th 2:8 we have both
Robertson: 1Ti 6:15 - In its own times In its own times ( kairois idiois ).
Locative case. May be "in his own times."See note on 1Ti 2:6. Clearly not for us to figure out.
In its own times (
Locative case. May be "in his own times."See note on 1Ti 2:6. Clearly not for us to figure out.
Robertson: 1Ti 6:15 - Who is the blessed and only Potentate Who is the blessed and only Potentate ( ho makarios kai monos dunastēs ).
"The happy and alone Potentate."Dunastēs , old word, in N.T. only here,...
Robertson: 1Ti 6:15 - The King of kings The King of kings ( ho basileus tōn basileuontōn ).
"The King of those who rule as kings."Oriental title. So with "Lord of lords."See note on Rev...
The King of kings (
"The King of those who rule as kings."Oriental title. So with "Lord of lords."See note on Rev 10:6.
Robertson: 1Ti 6:16 - Who only hath immortality Who only hath immortality ( ho monos echōn athanasian ).
"The one who alone has immortality."Athanasia (athanatos , a privative and thanatos )...
Who only hath immortality (
"The one who alone has immortality."
Robertson: 1Ti 6:16 - Unapproachable Unapproachable ( aprositon ).
See Psa 104:2. Late compound verbal adjective (a privative, pros , ienai , to go). Here only in N.T. Literary Koin...
Unapproachable (
See Psa 104:2. Late compound verbal adjective (
Robertson: 1Ti 6:16 - Nor can see Nor can see ( oude idein dunatai ).
See aoraton in Col 1:15 and also Joh 1:18; Mat 11:27. The "amen"marks the close of the doxology as in 1Ti 1:17.
Robertson: 1Ti 6:17 - In this present world In this present world ( en tōi nun aiōni ).
"In the now age,"in contrast with the future.
In this present world (
"In the now age,"in contrast with the future.
Robertson: 1Ti 6:17 - That they be not high-minded That they be not high-minded ( mē hupsēlophronein ).
Present active infinitive with negative in indirect command after paraggelle , "not to be hi...
That they be not high-minded (
Present active infinitive with negative in indirect command after
Robertson: 1Ti 6:17 - Have their hope set Have their hope set ( ēlpikenai ).
Perfect active infinitive of elpizō .
Have their hope set (
Perfect active infinitive of
Robertson: 1Ti 6:17 - On the uncertainty of riches On the uncertainty of riches ( epi ploutou adēlotēti ).
Literary Koiné[28928]š word (adēlotēs ), only here in N.T. A "vigorous oxymoron"...
On the uncertainty of riches (
Literary Koiné[28928]š word (
But on God (
He alone is stable, not wealth.
Robertson: 1Ti 6:17 - Richly all things to enjoy Richly all things to enjoy ( panta plousiōs eis apolausin ).
"A lavish emphasis to the generosity of God"(Parry). Apolausis is old word from apol...
Richly all things to enjoy (
"A lavish emphasis to the generosity of God"(Parry).
Robertson: 1Ti 6:18 - That they do good That they do good ( agathoergein ).
Late word (agathos , ergō ), in N.T. only here and Act 14:17.
That they do good (
Late word (
Robertson: 1Ti 6:18 - Rich in good works Rich in good works ( ploutein en ergois kalois ).
See note on Luk 12:21 "rich toward God"and notes on Mat 6:19. for "treasures in heaven."
Robertson: 1Ti 6:18 - Ready to distribute Ready to distribute ( eumetadotous ).
Late and rare verbal (eu , meta , didōmi ). Free to give, liberal. Only here in N.T.
Ready to distribute (
Late and rare verbal (
Robertson: 1Ti 6:18 - Willing to communicate Willing to communicate ( Koinéōnikous ).
Old adjective, ready to share, gracious, liberal again. Only here in N.T. See note on Gal 6:6; Phi 4:15.
Robertson: 1Ti 6:19 - Laying up in store Laying up in store ( apothēsaurizontas ).
Late literary word (apo and thēsaurizō ), only here in N.T. Same paradox as in Mat 6:19., "laying ...
Laying up in store (
Late literary word (
Robertson: 1Ti 6:19 - Which is life indeed Which is life indeed ( tēs ontōs zōēs ).
See note on 1Ti 5:3 for ontōs . This life is merely the shadow of the eternal reality to come.
Which is life indeed (
See note on 1Ti 5:3 for
Robertson: 1Ti 6:20 - Guard that which is committed unto thee Guard that which is committed unto thee ( tēn parathēkēn phulaxon ).
"Keep (aorist of urgency) the deposit."Parathēkēn (from paratithēm...
Guard that which is committed unto thee (
"Keep (aorist of urgency) the deposit."
Robertson: 1Ti 6:20 - Turning away from Turning away from ( ektrepomenos ).
Present middle participle of ektrepō , for which see note on 1Ti 1:6; 1Ti 5:15.
Robertson: 1Ti 6:20 - Babblings Babblings ( kenophōnias ).
From kenophōnos , uttering emptiness. Late and rare compound, in N.T. only here and 2Ti 2:16.
Babblings (
From
Robertson: 1Ti 6:20 - Oppositions Oppositions ( antitheseis ).
Old word (anti , thesis ), antithesis, only here in N.T.
Oppositions (
Old word (
Robertson: 1Ti 6:20 - Of the knowledge which is falsely so called Of the knowledge which is falsely so called ( tēs pseudōnumou gnōseōs ).
"Of the falsely named knowledge."Old word (pseudēs , onoma ). Ou...
Of the knowledge which is falsely so called (
"Of the falsely named knowledge."Old word (
Vincent -> 1Ti 6:1; 1Ti 6:1; 1Ti 6:1; 1Ti 6:1; 1Ti 6:1; 1Ti 6:2; 1Ti 6:3; 1Ti 6:3; 1Ti 6:3; 1Ti 6:3; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:5; 1Ti 6:5; 1Ti 6:5; 1Ti 6:5; 1Ti 6:6; 1Ti 6:7; 1Ti 6:8; 1Ti 6:8; 1Ti 6:8; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:10; 1Ti 6:10; 1Ti 6:10; 1Ti 6:10; 1Ti 6:10; 1Ti 6:10; 1Ti 6:11; 1Ti 6:11; 1Ti 6:11; 1Ti 6:12; 1Ti 6:12; 1Ti 6:12; 1Ti 6:13; 1Ti 6:13; 1Ti 6:13; 1Ti 6:14; 1Ti 6:14; 1Ti 6:14; 1Ti 6:15; 1Ti 6:15; 1Ti 6:15; 1Ti 6:15; 1Ti 6:16; 1Ti 6:16; 1Ti 6:16; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:18; 1Ti 6:18; 1Ti 6:18; 1Ti 6:18; 1Ti 6:19; 1Ti 6:19; 1Ti 6:20; 1Ti 6:20; 1Ti 6:20; 1Ti 6:21; 1Ti 6:21; 1Ti 6:21
Vincent: 1Ti 6:1 - As many servants as are under the yoke As many servants as are under the yoke ( ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι )
Incorrect. Rather, as many as ...
As many servants as are under the yoke (
Incorrect. Rather, as many as are under the yoke as bondservants . As bondservants is added in explanation of under the yoke , which implies a hard and disagreeable condition. Yoke is used only here of the state of slavery. In Gal 5:1; Act 15:10, of the Mosaic law. See on Mat 11:29.
Vincent: 1Ti 6:1 - Their own Their own ( τοὺς ἰδίους )
Lit. private , personal , peculiar , as 1Co 3:8; 1Co 7:7. Sometimes strange , eccentric . Contrast...
Their own (
Lit. private , personal , peculiar , as 1Co 3:8; 1Co 7:7. Sometimes strange , eccentric . Contrasted with
Vincent: 1Ti 6:1 - Masters Masters ( δεσπότας )
Comp. Tit 2:9, and see on 2Pe 2:1. Not in Paul, who styles the master of slaves κύριος Lord . See Eph 6:9...
Vincent: 1Ti 6:1 - Count Count ( ἡγείσθωσαν )
Implying a more conscious, a surer judgment, resting on more careful weighing of the facts. See Phi 2:3, Phi 2...
Vincent: 1Ti 6:1 - Be not blasphemed Be not blasphemed ( μη - βλασφημῆται )
Or be evil spoken of . See on blasphemy , Mar 7:22, and be evil spoken of ,...
Vincent: 1Ti 6:2 - Partakers of the benefit Partakers of the benefit ( οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι )
The verb means to take hold of ...
Partakers of the benefit (
The verb means to take hold of ; hence, to take hold for the purpose of helping ; to take up for , as Luk 1:54; Act 20:35. o P.
Teach otherwise (
See on 1Ti 1:3.
Vincent: 1Ti 6:3 - Consent Consent ( προσέρχεται )
Lit. draw nigh . To approach as one who confidingly accepts another's proffer. Hence, to assent to ....
Vincent: 1Ti 6:3 - Of our Lord, etc Of our Lord, etc.
Either concerning our Lord, or spoken by him. Probably the latter, according to N.T. usage, in which word of the L...
Of our Lord, etc.
Either concerning our Lord, or spoken by him. Probably the latter, according to N.T. usage, in which word of the Lord or word of God commonly means the word that proceeds from God. The phrase words of our Lord Jesus Christ only here.
Vincent: 1Ti 6:3 - Doctrine which is according to godliness Doctrine which is according to godliness ( τῇ κατ εὐσέβειαν διδασκαλίᾳ )
The phrase only here. See on 1Ti 1:1...
He is proud (
See on 1Ti 3:6.
Vincent: 1Ti 6:4 - Knowing nothing Knowing nothing ( μηδὲν ἐπιστάμενος )
Although he knows nothing. o P. Very frequent in Acts. Comp. 1Ti 1:7.
Knowing nothing (
Although he knows nothing. o P. Very frequent in Acts. Comp. 1Ti 1:7.
Vincent: 1Ti 6:4 - Doting Doting ( νοσῶν )
N.T.o . Lit. sick . Comp. ὑγιαίνουσι healthful , 1Ti 6:3.
Doting (
N.T.o . Lit. sick . Comp.
Vincent: 1Ti 6:4 - Questions Questions ( ζητήσεις )
o P. o lxx. Quite often in Class. Lit. processes of inquiry ; hence, debates . Comp. 1Ti 1:4.
Questions (
o P. o lxx. Quite often in Class. Lit. processes of inquiry ; hence, debates . Comp. 1Ti 1:4.
Vincent: 1Ti 6:4 - Strifes of words Strifes of words ( λογομαχίας )
N.T.o . o lxx, o Class. One of the unique compounds peculiar to these Epistles. The verb λογομα...
Strifes of words (
N.T.o . o lxx, o Class. One of the unique compounds peculiar to these Epistles. The verb
Vincent: 1Ti 6:4 - Surmisings Surmisings ( ὑπόνοιαι )
N.T.o . See Sir. 3:24. Ὑπὸ under and νοῦς mind , thought . A hidden thought. The verb ὑπ...
Vincent: 1Ti 6:5 - Perverse disputings Perverse disputings ( διαπαρατριβαὶ )
N.T.o . o lxx, o Class. Παρατριβή , is a rubbing against . Διὰ signifies...
Perverse disputings (
N.T.o . o lxx, o Class.
Vincent: 1Ti 6:5 - Of corrupt minds Of corrupt minds ( διεφθαρμένων τὸν νοῦν )
More correctly, corrupted in mind . The verb not common in N.T. In Paul ...
Vincent: 1Ti 6:5 - Destitute of the truth Destitute of the truth ( ἀπεστερημένων τῆς ἀληθείας )
Rev. bereft of the truth. In N.T. commonly of defraudi...
Destitute of the truth (
Rev. bereft of the truth. In N.T. commonly of defrauding , Mar 10:19; 1Co 6:7, 1Co 6:8; 1Co 7:5. The implication is that they once possessed the truth. They put it away from themselves (1Ti 1:19; Tit 1:14). Here it is represented as taken away from them. Comp. Rom 1:8.
Vincent: 1Ti 6:5 - Gain is godliness Gain is godliness ( πορισμὸν εἶναι τὴν εὐσέβειαν )
Wrong. Rend. that godliness is a way ( or sourc...
Vincent: 1Ti 6:6 - Contentment Contentment ( αὐταρκείας )
Only here and 2Co 9:8. The adjective αὐτάρκης self-sufficient , Phi 4:11. Comp. Sir. 40:18....
Contentment (
Only here and 2Co 9:8. The adjective
Vincent: 1Ti 6:7 - And it is certain we can carry, etc And it is certain we can carry, etc.
Omit and and certain . Rend. ὅτι because . The statement is: We brought nothing into the world b...
And it is certain we can carry, etc.
Omit and and certain . Rend.
Food (
N.T.o .
Vincent: 1Ti 6:8 - Raiment Raiment ( σκεπάσματα )
N.T.o . o lxx. It means covering generally, though the reference is probably to clothing. von Soden aptly re...
Raiment (
N.T.o . o lxx. It means covering generally, though the reference is probably to clothing. von Soden aptly remarks that a dwelling is not a question of life with an Oriental.
Vincent: 1Ti 6:8 - Let us be content Let us be content ( ἀρκεσθησόμεθα )
More correctly, we shall be content . Once in Paul, 2Co 12:9. A few times in lxx. Com...
Let us be content (
More correctly, we shall be content . Once in Paul, 2Co 12:9. A few times in lxx. Comp. Ps. of Sol. 16:12: " But with good will and cheerfulness uphold thou my soul; when thou strengthenest my soul I shall be satisfied (
Vincent: 1Ti 6:9 - They that will be rich They that will be rich ( οἱ βουλόμενοι πλουτεῖν )
Better, they that desire to be rich. It is not the possession ...
They that will be rich (
Better, they that desire to be rich. It is not the possession of riches, but the love of them that leads men into temptation.
Vincent: 1Ti 6:9 - Fall Fall ( ἐμπίπτουσιν )
o P. Lit. fall into ; but invariably in N.T. with εἰς into .
Fall (
o P. Lit. fall into ; but invariably in N.T. with
Temptation (
See on Mat 6:13.
Vincent: 1Ti 6:9 - Foolish Foolish ( ἀνοήτους )
Foolish answers to several words in N.T., ἀνοήτος, ἀσύνετος, ἄφρων, μωρό...
Foolish (
Foolish answers to several words in N.T.,
Hurtful (
N.T.o . lxx once, Pro 10:26.
Vincent: 1Ti 6:9 - Drown Drown ( βυθίζουσι )
Only here and Luk 5:7, note. A strong expression of the results of avarice.
Drown (
Only here and Luk 5:7, note. A strong expression of the results of avarice.
Destruction (
See on 1Th 1:9, and additional note.
Vincent: 1Ti 6:9 - Perdition Perdition ( ἀπώλειαν )
It is unsafe to distinguish between ὄλεθρος destruction in general , and ἀπώλεια a...
Perdition (
It is unsafe to distinguish between
" Quid non mortalia pectora cogis,
Auri sacra fames?"
Vincent: 1Ti 6:10 - Love of money Love of money ( φιλαργυρία )
N.T.o . See 4 Macc. 1:26. Rare in Class.
Love of money (
N.T.o . See 4 Macc. 1:26. Rare in Class.
Vincent: 1Ti 6:10 - The root The root ( ῥίζα )
Better, a root . It is not the only root. In Paul only metaphorically. See Rom 11:16, Rom 11:17, Rom 11:18.
Vincent: 1Ti 6:10 - Coveted after Coveted after ( ὀρεγόμενοι )
See on 1Ti 3:1. The figure is faulty, since φιλαργυρία is itself a desire .
Coveted after (
See on 1Ti 3:1. The figure is faulty, since
Vincent: 1Ti 6:10 - Have erred Have erred ( ἀπεπλανήθησαν )
More correctly, have been led astray . o P.
Have erred (
More correctly, have been led astray . o P.
Pierced through (
N.T.o o lxx.
Sorrows (
See on Rom 9:2.
Vincent: 1Ti 6:11 - Man of God Man of God ( ἄνθρωπε θεοῦ )
The phrase only in Pastorals. Comp 2Ti 3:17. Not an official designation.
Man of God (
The phrase only in Pastorals. Comp 2Ti 3:17. Not an official designation.
Vincent: 1Ti 6:11 - Righteousness Righteousness ( δικαιοσύνην )
See on Rom 1:17. Not in the Pauline dogmatic sense, but as Eph 5:9, moral rectitude according to G...
Vincent: 1Ti 6:11 - Meekness Meekness ( πραΰπαθίαν )
N.T.o . o lxx. Meekness of feeling (πάθος ). The usual word is πραΰ̀της , often in Paul....
Vincent: 1Ti 6:12 - Fight the good fight Fight the good fight ( ἀγωνίζου τὸν καλὸν ἀγῶνα )
A phrase peculiar to the Pastorals. Comp. 2Ti 4:7. Not necessa...
Fight the good fight (
A phrase peculiar to the Pastorals. Comp. 2Ti 4:7. Not necessarily a metaphor from the gymnasium or arena, although
Vincent: 1Ti 6:12 - Lay hold Lay hold ( ἐπιλαβοῦ )
o P. Frequent in Luke and Acts. Occasionally in this strong sense, as Luk 20:20; Luk 23:26; Act 18:17, but not usu...
Vincent: 1Ti 6:12 - Professed a good profession Professed a good profession ( ὡμολόγησας τὴν καλὴν ὁμολογίαν )
Both the verb and the noun in Paul, but thi...
Professed a good profession (
Both the verb and the noun in Paul, but this combination only here. For the use of
Vincent: 1Ti 6:13 - Quickeneth Quickeneth ( ζωογονοῦντος )
o P. Rend. who preserveth alive . Quickeneth is according to the reading ζωοποιοῦντος...
Quickeneth (
o P. Rend. who preserveth alive . Quickeneth is according to the reading
Vincent: 1Ti 6:13 - Witnessed a good confession Witnessed a good confession ( μαρτυρήσαντος τὴν καλὴν ὁμολογίαν )
Letter, the or his good confession....
Witnessed a good confession (
Letter, the or his good confession. The phrase is unique. The good confession is the historical confession of Jesus before Pilate, which is the warrant for the truthfulness of Timothy's confession. Christ is called " the faithful and true witness " (
Vincent: 1Ti 6:13 - Before Pontius Pilate Before Pontius Pilate
The mention of Pontius Pilate in connection with the crucifixion is of constant occurrence in early Christian writings. See...
Before Pontius Pilate
The mention of Pontius Pilate in connection with the crucifixion is of constant occurrence in early Christian writings. See Ignatius, Magn . xi; Tral . ix; Smyrn . i. It has been supposed that these words were taken from a liturgical confession in which the Christian faith was professed.
Vincent: 1Ti 6:14 - Commandment Commandment ( ἐντολὴν )
Usually of a single commandment or injunction, but sometimes for the whole body of the moral precepts of Chris...
Commandment (
Usually of a single commandment or injunction, but sometimes for the whole body of the moral precepts of Christianity, as 2Pe 2:21; 2Pe 3:2. The reference may be explained by
Vincent: 1Ti 6:14 - Without spot Without spot ( ἄσπιλον )
Unsullied. Comp. Jam 1:27; 1Pe 1:19; 2Pe 3:14.
Vincent: 1Ti 6:14 - Appearing Appearing ( ἐπιφανείας )
See on 2Th 2:8. In the Books of Maccabees it is used to describe appearances and interventions of God for ...
Appearing (
See on 2Th 2:8. In the Books of Maccabees it is used to describe appearances and interventions of God for the aid of his people. See 2 Macc. 2:21; 3:24; 14:15; 15:27; 3 Macc. 5:8, 51. In 2Ti 4:18, and Tit 2:13, it denotes, as here, the second coming of Christ. In 2Ti 1:10, his historical manifestation, for which also the verb
Vincent: 1Ti 6:15 - In his times In his times ( καιροῖς ἰδίοις )
Better, his own seasons , or its own seasons. Either the seasons proper to the appearin...
In his times (
Better, his own seasons , or its own seasons. Either the seasons proper to the appearing, or the seasons which God shall see fit to select. See on 1Ti 2:6.
Vincent: 1Ti 6:15 - Potentate Potentate ( δυνάστης )
Only here of God. Very often in lxx. See Sir. 46:5; 2 Macc. 12:15, etc. In Class. applied to Zeus (Soph. Antig ...
Potentate (
Only here of God. Very often in lxx. See Sir. 46:5; 2 Macc. 12:15, etc. In Class. applied to Zeus (Soph. Antig . 608). In Aesch. Agam . 6, the stars are called
Vincent: 1Ti 6:15 - Of kings Of kings ( τῶν βασιλευόντων )
Lit. of those who rule as kings . Only here for the noun, βασιλέων. Βασ...
Vincent: 1Ti 6:15 - Of lords Of lords ( κυριευόντων )
Lit. of those who Lord it . Only here for the noun κυρίων . See κύριος κυρί...
Vincent: 1Ti 6:16 - Who only hath immortality Who only hath immortality ( ὁ μόνος ἔχων ἀθανασίαν )
Comp. ἀφθάρτῳ incorruptible , 1Ti 1:17. It has ...
Who only hath immortality (
Comp.
Vincent: 1Ti 6:16 - Which no man can approach unto Which no man can approach unto ( ἀπρόσιτον )
More simply, unapproachable . N.T.o . o lxx.
Which no man can approach unto (
More simply, unapproachable . N.T.o . o lxx.
Vincent: 1Ti 6:17 - Them that are rich in this world Them that are rich in this world ( τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι )
Forming one conception. Chrysostom s...
Them that are rich in this world (
Forming one conception. Chrysostom says:; " Rich in this world, for others are rich in the world to come." Comp. Luk 16:25.
Vincent: 1Ti 6:17 - Be not highminded Be not highminded ( μὴ ὑψηλοφρονεῖν )
The verb N.T.o . o lxx, o Class. Comp. Rom 11:20; Rom 12:16.
Vincent: 1Ti 6:17 - Uncertain riches Uncertain riches ( πλούτου ἀδηλότητι )
A rendering which weakens the sense by withdrawing the emphasis from the thought of ...
Uncertain riches (
A rendering which weakens the sense by withdrawing the emphasis from the thought of uncertainty . Rend. the uncertainty of riches . For a similar construction see Rom 6:4.
Vincent: 1Ti 6:17 - To enjoy To enjoy ( εἰς ἀπόλαυσιν )
Lit. for enjoyment . Only here and Heb 11:25. See 3 Macc. 7:16. In class. occasionally, but the v...
To enjoy (
Lit. for enjoyment . Only here and Heb 11:25. See 3 Macc. 7:16. In class. occasionally, but the verb
Vincent: 1Ti 6:18 - Do good Do good ( ἀγαθοεργεῖν )
In this uncontracted form, N.T.o . o lxx, o Class. Comp. Act 14:17. The usual word is ἀγαθοποιε...
Vincent: 1Ti 6:18 - Good works Good works ( ἔργοις καλοῖς )
For καλός see on 1Ti 3:7, and Joh 10:11 : for ἀγαθός on Rom 5:7.
Vincent: 1Ti 6:18 - Ready to distribute Ready to distribute ( εὐμεταδότους )
N.T.o . o lxx, o Class. For the verb μεταδιδόναι to impart to the poor, see...
Vincent: 1Ti 6:18 - Willing to communicate Willing to communicate ( κοινωνικούς )
N.T.o . o lxx. See on fellowship , Act 2:42, and comp. κοινωνεῖν to partake , ...
Vincent: 1Ti 6:19 - Laying up in store Laying up in store ( ἀποθησαυρίζοντας )
N.T.o Laying away (ἀπὸ ).
Laying up in store (
N.T.o Laying away (
Vincent: 1Ti 6:19 - Eternal life Eternal life ( τῆς ὄντως ζωῆς )
More correctly, the life which is life indeed , or that which is truly li...
Eternal life (
More correctly, the life which is life indeed , or that which is truly life . See on 1Ti 5:3.
Vincent: 1Ti 6:20 - That which is committed to thy trust That which is committed to thy trust ( τὴν παραθήκην )
Only in Pastorals. Comp. 2Ti 1:12, 2Ti 1:14. From παρὰ beside or ...
That which is committed to thy trust (
Only in Pastorals. Comp. 2Ti 1:12, 2Ti 1:14. From
Vincent: 1Ti 6:20 - Vain babblings Vain babblings ( κενοφωνίας )
Only in Pastorals. o lxx, o Class. From κενός empty and φωνή voice .
Vain babblings (
Only in Pastorals. o lxx, o Class. From
Vincent: 1Ti 6:20 - Oppositions of science falsely so called Oppositions of science falsely so called ( ἀνιθέσεις τῆς ψευδωνύμου γνώσεως )
Better, oppositions of ...
Oppositions of science falsely so called (
Better, oppositions of the falsely-named knowledge .
Vincent: 1Ti 6:21 - Grace be with thee Grace be with thee
The correct reading is μεθ ' ὑμῶν with you . Although addressed to an individual, he is included in the church. ...
Grace be with thee
The correct reading is
Wesley -> 1Ti 6:1; 1Ti 6:1; 1Ti 6:1; 1Ti 6:2; 1Ti 6:2; 1Ti 6:2; 1Ti 6:2; 1Ti 6:2; 1Ti 6:3; 1Ti 6:3; 1Ti 6:3; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:5; 1Ti 6:6; 1Ti 6:6; 1Ti 6:7; 1Ti 6:8; 1Ti 6:9; 1Ti 6:9; 1Ti 6:10; 1Ti 6:10; 1Ti 6:10; 1Ti 6:10; 1Ti 6:11; 1Ti 6:11; 1Ti 6:11; 1Ti 6:11; 1Ti 6:11; 1Ti 6:12; 1Ti 6:12; 1Ti 6:12; 1Ti 6:12; 1Ti 6:13; 1Ti 6:15; 1Ti 6:15; 1Ti 6:16; 1Ti 6:16; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:18; 1Ti 6:18; 1Ti 6:18; 1Ti 6:19; 1Ti 6:19; 1Ti 6:20; 1Ti 6:20
Of heathen masters.
All the honour due from a servant to a master.
Wesley: 1Ti 6:1 - Lest the name of God and his doctrine be blasphemed As it surely will, if they do otherwise.
As it surely will, if they do otherwise.
Pay them the less honour or obedience.
Wesley: 1Ti 6:2 - Because they are brethren And in that respect on a level with them. They that live in a religious community know the danger of this; and that greater grace is requisite to bear...
And in that respect on a level with them. They that live in a religious community know the danger of this; and that greater grace is requisite to bear with the faults of a brother, than of an infidel, or man of the world.
Serve them so much the more diligently.
Salvation.
Wesley: 1Ti 6:2 - These things Paul, the aged, gives young Timotheus a charge to dwell upon practical holiness. Less experienced teachers are apt to neglect the superstructure, whil...
Paul, the aged, gives young Timotheus a charge to dwell upon practical holiness. Less experienced teachers are apt to neglect the superstructure, whilst they lay the foundation; but of so great importance did St. Paul see it to enforce obedience to Christ, as well as to preach faith in his blood, that, after strongly urging the life of faith on professors, he even adds another charge for the strict observance of it.
Than strict practical holiness in all Its branches.
Wesley: 1Ti 6:3 - And consent not to sound words Literally, healthful words; words that have no taint of falsehood, or tendency to encourage sin.
Literally, healthful words; words that have no taint of falsehood, or tendency to encourage sin.
Wesley: 1Ti 6:3 - And the doctrine which is after godliness Exquisitely contrived to answer all the ends, and secure every interest, of real piety.
Exquisitely contrived to answer all the ends, and secure every interest, of real piety.
Wesley: 1Ti 6:4 - He is puffed up Which is the cause of his not consenting to the doctrine which is after inward, practical religion. By this mark we may know them.
Which is the cause of his not consenting to the doctrine which is after inward, practical religion. By this mark we may know them.
As he ought to know.
Wesley: 1Ti 6:4 - Sick of questions Doatinglyy fond of dispute; an evil, but common, disease; especially where practice is forgotten. Such, indeed, contend earnestly for singular phrases...
Doatinglyy fond of dispute; an evil, but common, disease; especially where practice is forgotten. Such, indeed, contend earnestly for singular phrases, and favourite points of their own. Everything else, however, like the preaching of Christ and his apostles, is all "law," and "bondage," and "carnal reasoning." Strifes of words - Merely verbal controversies.
Of the gifts and success of others.
Wesley: 1Ti 6:4 - Contention For the pre - eminence. Such disputants seldom like the prosperity of others, or to be less esteemed themselves.
For the pre - eminence. Such disputants seldom like the prosperity of others, or to be less esteemed themselves.
Wesley: 1Ti 6:4 - Evil surmisings It not being their way to think well of those that differ from themselves in opinion.
It not being their way to think well of those that differ from themselves in opinion.
Wesley: 1Ti 6:5 - Supposing that gain is godliness Thinking the best religion is the getting of money: a far more common case than is usually supposed.
Thinking the best religion is the getting of money: a far more common case than is usually supposed.
The inseparable companion of true, vital religion.
Brings unspeakable profit in time, as well as eternity.
Wesley: 1Ti 6:7 - Neither can we carry anything out To what purpose, then, do we heap together so many things? O, give me one thing, - a safe and ready passage to my own country!
To what purpose, then, do we heap together so many things? O, give me one thing, - a safe and ready passage to my own country!
Wesley: 1Ti 6:8 - Covering That is, raiment and an house to cover us. This is all that a Christian needs, and all that his religion allows him to desire.
That is, raiment and an house to cover us. This is all that a Christian needs, and all that his religion allows him to desire.
Wesley: 1Ti 6:9 - They that desire to be rich To have more than these; for then they would be so far rich; and the very desire banishes content, and exposes them to ruin.
To have more than these; for then they would be so far rich; and the very desire banishes content, and exposes them to ruin.
Wesley: 1Ti 6:9 - Fall plunge - A sad gradation! Into temptation - Miserable food for the soul! And a snare - Or trap. Dreadful "covering!" And into many foolish and hurtful...
plunge - A sad gradation! Into temptation - Miserable food for the soul! And a snare - Or trap. Dreadful "covering!" And into many foolish and hurtful desires - Which are sown and fed by having more than we need. Then farewell all hope of content! What then remains, but destruction for the body, and perdition for the soul?
Commonly called "prudent care" of what a man has.
The parent of all manner of evils.
Wesley: 1Ti 6:10 - Which some coveting have erred Literally, missed the mark. They aimed not at faith, but at something else.
Literally, missed the mark. They aimed not at faith, but at something else.
Wesley: 1Ti 6:10 - And pierced themselves with many sorrows From a guilty conscience, tormenting passions, desires contrary to reason, religion, and one another. How cruel are worldly men to themselves!
From a guilty conscience, tormenting passions, desires contrary to reason, religion, and one another. How cruel are worldly men to themselves!
Wesley: 1Ti 6:11 - But thou, O man of God Whatever all the world else do. A man of God is either a prophet, a messenger of God, or a man devoted to God; a man of another world.
Whatever all the world else do. A man of God is either a prophet, a messenger of God, or a man devoted to God; a man of another world.
As from a serpent, instead of coveting these things.
Wesley: 1Ti 6:11 - Follow after righteousness The whole image of God; though sometimes this word is used, not in the general, but in the particular, acceptation, meaning only that single branch of...
The whole image of God; though sometimes this word is used, not in the general, but in the particular, acceptation, meaning only that single branch of it which is termed justice.
Wesley: 1Ti 6:11 - Faith Which is also taken here in the general and full sense; namely, a divine, supernatural sight of God, chiefly in respect of his mercy in Christ. This f...
Which is also taken here in the general and full sense; namely, a divine, supernatural sight of God, chiefly in respect of his mercy in Christ. This faith is the foundation of righteousness, the support of godliness, the root of every grace of the Spirit.
Wesley: 1Ti 6:11 - Love This St. Paul intermixes with everything that is good: he, as it were, penetrates whatever he treats of with love, the glorious spring of all inward a...
This St. Paul intermixes with everything that is good: he, as it were, penetrates whatever he treats of with love, the glorious spring of all inward and outward holiness.
Not about words.
Just before thee.
Wesley: 1Ti 6:12 - Thou hast confessed the good confession Perhaps at his baptism: so likewise, 1Ti 6:13; but with a remarkable variation of the expression.
Perhaps at his baptism: so likewise, 1Ti 6:13; but with a remarkable variation of the expression.
Wesley: 1Ti 6:12 - Thou hast confessed the good confession before many witnesses To which they all assented. He witnessed the good confession; but Pilate did not assent to it.
To which they all assented. He witnessed the good confession; but Pilate did not assent to it.
Wesley: 1Ti 6:13 - I charge thee before God, who quickeneth all things Who hath quickened thee, and will quicken thee at the great day.
Who hath quickened thee, and will quicken thee at the great day.
Appearing.
Wesley: 1Ti 6:15 - In his own times The power, the knowledge, and the revelation of which, remain in his eternal mind.
The power, the knowledge, and the revelation of which, remain in his eternal mind.
Who only hath underived, independent immortality.
Wesley: 1Ti 6:16 - Dwelling in light unapproachable To the highest angel. Whom no man hath seen, or can see - With bodily eyes. Yet "we shall see him as he is."
To the highest angel. Whom no man hath seen, or can see - With bodily eyes. Yet "we shall see him as he is."
What follows seems to be a kind of a postscript.
Wesley: 1Ti 6:17 - Charge the rich in this world Rich in such beggarly riches as this world affords.
Rich in such beggarly riches as this world affords.
Wesley: 1Ti 6:17 - Not to be highminded O who regards this! Not to think better of themselves for their money, or anything it can purchase.
O who regards this! Not to think better of themselves for their money, or anything it can purchase.
Wesley: 1Ti 6:17 - Neither to trust in uncertain riches Which they may lose in an hour; either for happiness or defence.
Which they may lose in an hour; either for happiness or defence.
All the rest is dead clay.
As it were holding them out to us in his hand.
Which we have.
Freely, abundantly.
Wesley: 1Ti 6:17 - To enjoy As his gift, in him and for him. When we use them thus, we do indeed enjoy all things. Where else is there any notice taken of the rich, in all the ap...
As his gift, in him and for him. When we use them thus, we do indeed enjoy all things. Where else is there any notice taken of the rich, in all the apostolic writings, save to denounce woes and vengeance upon them?
Wesley: 1Ti 6:18 - To do good To make this their daily employ, that they may be rich - May abound in all good works.
To make this their daily employ, that they may be rich - May abound in all good works.
Singly to particular persons.
To join in all public works of charity.
Wesley: 1Ti 6:19 - Treasuring up for themselves a good foundation Of an abundant reward, by the free mercy of God.
Of an abundant reward, by the free mercy of God.
Wesley: 1Ti 6:19 - That they may lay hold on eternal life This cannot be done by alms - deeds; yet they "come up for a memorial before God," Act 10:4. And the lack even of this may be the cause why God will w...
This cannot be done by alms - deeds; yet they "come up for a memorial before God," Act 10:4. And the lack even of this may be the cause why God will withhold grace and salvation from us.
Wesley: 1Ti 6:20 - Keep that which is committed to thy trust The charge I have given thee, 1Ti 1:18.
The charge I have given thee, 1Ti 1:18.
Wesley: 1Ti 6:20 - Avoid profane empty babblings How weary of controversy was this acute disputant! And knowledge falsely so called - Most of the ancient heretics were great pretenders to knowledge.
How weary of controversy was this acute disputant! And knowledge falsely so called - Most of the ancient heretics were great pretenders to knowledge.
JFB -> 1Ti 6:1; 1Ti 6:1; 1Ti 6:1; 1Ti 6:1; 1Ti 6:1; 1Ti 6:2; 1Ti 6:2; 1Ti 6:2; 1Ti 6:3; 1Ti 6:3; 1Ti 6:3; 1Ti 6:3; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:5; 1Ti 6:5; 1Ti 6:5; 1Ti 6:5; 1Ti 6:5; 1Ti 6:6; 1Ti 6:7; 1Ti 6:7; 1Ti 6:8; 1Ti 6:8; 1Ti 6:8; 1Ti 6:8; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:10; 1Ti 6:10; 1Ti 6:10; 1Ti 6:10; 1Ti 6:10; 1Ti 6:11; 1Ti 6:11; 1Ti 6:11; 1Ti 6:11; 1Ti 6:11; 1Ti 6:11; 1Ti 6:11; 1Ti 6:11; 1Ti 6:12; 1Ti 6:12; 1Ti 6:12; 1Ti 6:12; 1Ti 6:12; 1Ti 6:13; 1Ti 6:13; 1Ti 6:14; 1Ti 6:14; 1Ti 6:14; 1Ti 6:15; 1Ti 6:15; 1Ti 6:15; 1Ti 6:15; 1Ti 6:15; 1Ti 6:16; 1Ti 6:16; 1Ti 6:16; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:18; 1Ti 6:18; 1Ti 6:18; 1Ti 6:18; 1Ti 6:19; 1Ti 6:19; 1Ti 6:19; 1Ti 6:20-21; 1Ti 6:20-21; 1Ti 6:20-21; 1Ti 6:20-21; 1Ti 6:20-21; 1Ti 6:20-21; 1Ti 6:20-21; 1Ti 6:20-21; 1Ti 6:20-21; 1Ti 6:21; 1Ti 6:21; 1Ti 6:21; 1Ti 6:21; 1Ti 6:21
JFB: 1Ti 6:1 - 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 Christi...
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.
JFB: 1Ti 6:1 - 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.
The phrase "their own," is an argument for submissiveness; it is not strangers, but their own masters whom they are required to respect.
JFB: 1Ti 6:1 - 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 ...
All possible and fitting honor; not merely outward subjection, but that inward honor from which will flow spontaneously right outward conduct (see on Eph 5:22).
By which Christians are called.
JFB: 1Ti 6:1 - 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 (Rom 2:24; Tit 2:5, Tit 2:10)...
JFB: 1Ti 6:2 - 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 ...
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)."
JFB: 1Ti 6:2 - 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 belo...
"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 (Luk 1:54; Act 20:35), "who sedulously labor for their (masters') benefit." The very term "benefit" delicately implies service done with the right motive, Christian "good will" (Eph 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.
JFB: 1Ti 6:3 - 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 ...
Greek, "accede not to."
JFB: 1Ti 6:3 - wholesome "sound" (1Ti 1:10): opposed to the false teachers' words, unsound through profitless science and immorality.
"sound" (1Ti 1:10): opposed to the false teachers' words, unsound through profitless science and immorality.
JFB: 1Ti 6:3 - words of our Lord Jesus Christ Paul's inspired words are not merely his own, but are also Christ's words.
Paul's inspired words are not merely his own, but are also Christ's words.
JFB: 1Ti 6:4 - 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 go...
JFB: 1Ti 6:4 - 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.
Literally, "sick about"; the opposite of "wholesome" (1Ti 6:3). Truth is not the center about which his investigations move, but mere word-strifes.
Of controversy.
JFB: 1Ti 6:4 - 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).
As to those who are of a different party from themselves.
JFB: 1Ti 6:5 - Perverse disputings Useless disputings. The oldest manuscripts read, "lasting contests" [WIESINGER]; "incessant collisions" [ALFORD]. "Strifes of words" had already been ...
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.
JFB: 1Ti 6:5 - 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).
JFB: 1Ti 6:5 - 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 (know...
(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].
JFB: 1Ti 6:5 - 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 ...
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.
JFB: 1Ti 6:5 - 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.
Omitted in the oldest manuscripts. The connection with 1Ti 6:6 favors the omission of these words, which interrupt the connection.
JFB: 1Ti 6:6 - 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...
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 (Phi 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; Isa 33:6, Isa 33:16; Jer 37:21).
Confirming the reasonableness of "contentment."
JFB: 1Ti 6:7 - 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 brou...
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; Ecc 5:15). Therefore, we should have no gain-seeking anxiety, the breeder of discontent (Mat 6:25).
Greek, "But." In contrast to the greedy gain-seekers (1Ti 6:5).
JFB: 1Ti 6:8 - 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 ...
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 (Isa 23:16).
JFB: 1Ti 6:8 - raiment Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing.
Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing.
JFB: 1Ti 6:8 - let us be therewith content Literally, "we shall be sufficiently provided"; "we shall be sufficed" [ALFORD].
Literally, "we shall be sufficiently provided"; "we shall be sufficed" [ALFORD].
JFB: 1Ti 6:9 - 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...
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 (Pro 28:20, Pro 28:22). 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).
JFB: 1Ti 6:9 - 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"...
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" (Jam 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.
A further step downwards (1Ti 3:7). He falls into "the snare of the devil."
Irrational.
JFB: 1Ti 6:9 - hurtful To those who fall into the snare. Compare Eph 4:22, "deceitful lusts" which deceive to one's deadly hurt.
To those who fall into the snare. Compare Eph 4:22, "deceitful lusts" which deceive to one's deadly hurt.
JFB: 1Ti 6:9 - 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).
With the one evil lust ("wish to be rich") many others join themselves: the one is the "root of all evils" (1Ti 6:10).
Greek, "whatever (lusts)."
JFB: 1Ti 6:9 - drown An awful descending climax from "fall into"; this is the last step in the terrible descent (Jam 1:15); translated "sink," Luk 5:7.
JFB: 1Ti 6:9 - destruction . . . perdition Destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.
Destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.
JFB: 1Ti 6:10 - 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') o...
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" (Heb 12:15), for "it destroys faith, the root of all that is good" [BENGEL]; its offshoots are "temptation, a snare, lusts, destruction, perdition."
Lusted after.
JFB: 1Ti 6:10 - with . . . sorrows "pains": "thorns" of the parable (Mat 13:22) which choke the word of "faith." "The prosperity of fools destroys them" (Pro 1:32). BENGEL and WIESINGER...
In contrast to the "some" (1Ti 6:10).
JFB: 1Ti 6:11 - man of God Who hast God as thy true riches (Gen 15:1; Psa 16:5; Lam 3:24). Applying primarily to Timothy as a minister (compare 2Pe 1:21), just as the term was u...
Who hast God as thy true riches (Gen 15:1; Psa 16:5; Lam 3:24). Applying primarily to Timothy as a minister (compare 2Pe 1:21), just as the term was used of Moses (Deu 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 (Jam 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.
Namely, "the love of money" with its evil results (1Ti 6:9-10).
JFB: 1Ti 6:11 - 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).
"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).
By which "faith worketh."
Enduring perseverance amidst trials.
JFB: 1Ti 6:11 - meekness The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.
The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.
JFB: 1Ti 6:12 - 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 allusi...
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).
JFB: 1Ti 6:12 - 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; Phi 3:12-14). "Fight (literally, 'strive') wit...
The crown, or garland, the prize of victory, laid hold of by the winner in the "good fight" (2Ti 4:7-8; Phi 3:12-14). "Fight (literally, 'strive') with such striving earnestness as to lay hold on the prize, eternal life."
Not in the oldest manuscripts.
JFB: 1Ti 6:12 - 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 ...
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; 1Ti 4:14; 2Ti 1:4.
JFB: 1Ti 6:12 - before many witnesses Who would testify against thee if thou shouldest fall away [BENGEL].
Who would testify against thee if thou shouldest fall away [BENGEL].
JFB: 1Ti 6:13 - quickeneth all things That is, "maketh alive." But the oldest manuscripts read, "preserveth alive"; as the same Greek means in Act 7:19; compare Neh 9:6. He urges Timothy t...
That is, "maketh alive." But the oldest manuscripts read, "preserveth alive"; as the same Greek means in Act 7:19; compare Neh 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.
JFB: 1Ti 6:13 - 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...
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; Mat 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.
JFB: 1Ti 6:14 - keep this commandment Greek, "the commandment," that is, the Gospel rule of life (1Ti 1:5; Joh 13:34; 2Pe 2:21; 2Pe 3:2).
JFB: 1Ti 6:14 - without spot, unrebukeable Agreeing with "thou." Keep the commandment and so be without spot," &c. "Pure" (1Ti 5:22; Eph 5:27; Jam 1:27; 2Pe 3:14).
JFB: 1Ti 6:14 - 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 ho...
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; Phi 1:6, Phi 1:10).
JFB: 1Ti 6:15 - in his times Greek, "His own [fitting] times" (Act 1:7). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appro...
JFB: 1Ti 6:15 - he shall show "display": an expression appropriate in reference to His "APPEARING," which is stronger than His "coming," and implies its visibility; "manifest": mak...
JFB: 1Ti 6:15 - 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).
JFB: 1Ti 6:16 - 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, s...
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.
JFB: 1Ti 6:16 - 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 g...
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).
JFB: 1Ti 6:16 - no man hath seen (Exo 23:20; Joh 1:18; Col 1:15; Heb 11:27; 1Jo 4:12). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in s...
JFB: 1Ti 6:17 - -- Resuming the subject from above, 1Ti 6:5, 1Ti 6:10. The immortality of God, alone rich in glory, and of His people through Him, is opposed to the lust...
Resuming the subject from above, 1Ti 6:5, 1Ti 6:10. 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.
JFB: 1Ti 6:17 - 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.
Contrasted with the riches of the future kingdom to be the portion of believers at Christ's "appearing," 1Ti 6:14.
Often the character of the rich (see Rom 12:16).
Greek, "to have their trust resting."
Rather, "upon . . . upon," as the oldest manuscripts.
JFB: 1Ti 6:17 - uncertain riches Rather as Greek, "the uncertainty of riches." They who rest their trust on riches, rest trust on uncertainty itself (Pro 23:5). Now they belong to one...
Rather as Greek, "the uncertainty of riches." They who rest their trust on riches, rest trust on uncertainty itself (Pro 23:5). Now they belong to one person, now to another, and that which has many masters is possessed by none [THEODORET].
JFB: 1Ti 6:17 - living God The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [CALVIN].
The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [CALVIN].
Greek, "affordeth."
JFB: 1Ti 6:17 - 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 (Pro 10:22; 2Pe 1:3).
JFB: 1Ti 6:17 - 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-...
JFB: 1Ti 6:18 - do good Like God Himself (Psa 119:68; Act 14:17) and Christ (Act 10:38). TITTMANN translates, "to do," or "act well"; as the Greek for "to be beneficent" is a...
Like God Himself (Psa 119:68; Act 14:17) and Christ (Act 10:38). TITTMANN translates, "to do," or "act well"; as the Greek for "to be beneficent" is a distinct word, agathopoiein.
JFB: 1Ti 6:18 - rich in good works So "rich in faith," which produces good works (Jam 2:5). Contrasted with "rich in this world," 1Ti 6:17. Literally, it is "rich in honorable (right) w...
JFB: 1Ti 6:18 - ready to distribute Free givers [ALFORD]; the heart not cleaving to possessions, but ready to impart to others.
Free givers [ALFORD]; the heart not cleaving to possessions, but ready to impart to others.
JFB: 1Ti 6:18 - willing to communicate Ready contributors [ALFORD]: liberal in admitting others to share our goods in common with ourselves (Gal 6:6; Heb 13:16).
JFB: 1Ti 6:19 - 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 ...
"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] (Mat 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).
JFB: 1Ti 6:19 - good foundation (See on 1Ti 3:13; Luk 6:48; 1Co 3:11). The sure reversion of the future heavenly inheritance: earthly riches scattered in faith lay up in store a sure...
JFB: 1Ti 6:19 - 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 c...
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 (Jam 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."
JFB: 1Ti 6:20-21 - -- Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated.
Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated.
JFB: 1Ti 6:20-21 - O Timothy A personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies.
A personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies.
JFB: 1Ti 6:20-21 - keep From spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man.
From spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man.
JFB: 1Ti 6:20-21 - that which is committed to thy trust Greek, "the deposit" (1Ti 1:18; 2Ti 1:12, 2Ti 1:14; 2Ti 2:2). "The true" or "sound doctrine" to be taught, as opposed to "the science falsely so calle...
Greek, "the deposit" (1Ti 1:18; 2Ti 1:12, 2Ti 1:14; 2Ti 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].
JFB: 1Ti 6:20-21 - avoiding "turning away from" (compare 2Ti 3:4). Even as they have "turned away from the truth" (1Ti 1:6; 1Ti 5:15; 2Ti 4:4).
Greek, "empty": mere "strifes of words," 1Ti 6:4, producing no moral fruit.
JFB: 1Ti 6:20-21 - oppositions Dialectic antithesis of the false teachers [ALFORD]. WIESINGER, not so probably, "oppositions to the sound doctrine." I think it likely germs existed ...
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; 1Ti 6:5-6; 2Ti 2:15-23).
JFB: 1Ti 6:20-21 - 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...
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; 1Co 12:8; 1Co 14:6). This gift was soon counterfeited by false teachers arrogating to themselves pre-eminently the gift (Col 2:8, Col 2:18, Col 2:23). 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].
JFB: 1Ti 6:21 - Which some professing Namely, professing these oppositions of science falsely so called.
Namely, professing these oppositions of science falsely so called.
JFB: 1Ti 6:21 - erred (See on 1Ti 1:6; 1Ti 2:11) --literally, "missed the mark" (2Ti 3:7-8). True sagacity is inseparable from faith.
JFB: 1Ti 6:21 - Grace Greek, "the grace," namely, of God, for which we Christians look, and in which we stand [ALFORD].
Greek, "the grace," namely, of God, for which we Christians look, and in which we stand [ALFORD].
JFB: 1Ti 6:21 - be with thee He restricts the salutation to Timothy, as the Epistle was not to be read in public [BENGEL]. But the oldest manuscripts read, "be with you"; and the ...
Omitted in the oldest manuscripts.
Clarke -> 1Ti 6:1; 1Ti 6:2; 1Ti 6:2; 1Ti 6:2; 1Ti 6:2; 1Ti 6:3; 1Ti 6:3; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:4; 1Ti 6:5; 1Ti 6:5; 1Ti 6:5; 1Ti 6:6; 1Ti 6:7; 1Ti 6:8; 1Ti 6:9; 1Ti 6:9; 1Ti 6:9; 1Ti 6:10; 1Ti 6:10; 1Ti 6:10; 1Ti 6:10; 1Ti 6:11; 1Ti 6:11; 1Ti 6:11; 1Ti 6:11; 1Ti 6:12; 1Ti 6:12; 1Ti 6:12; 1Ti 6:13; 1Ti 6:13; 1Ti 6:13; 1Ti 6:14; 1Ti 6:14; 1Ti 6:14; 1Ti 6:15; 1Ti 6:15; 1Ti 6:16; 1Ti 6:16; 1Ti 6:16; 1Ti 6:16; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:17; 1Ti 6:18; 1Ti 6:18; 1Ti 6:18; 1Ti 6:18; 1Ti 6:19; 1Ti 6:20; 1Ti 6:20; 1Ti 6:20; 1Ti 6:21; 1Ti 6:21; 1Ti 6:21
Clarke: 1Ti 6:1 - Let as many servants as are under the yoke Let as many servants as are under the yoke - The word δουλοι here means slaves converted to the Christian faith; and the ζυγον, or yok...
Let as many servants as are under the yoke - The word
Clarke: 1Ti 6:2 - And they that have believing masters And they that have believing masters - Who have been lately converted as well as themselves
And they that have believing masters - Who have been lately converted as well as themselves
Clarke: 1Ti 6:2 - Let them not despise them Let them not despise them - Supposing themselves to be their equals, because they are their brethren in Christ; and grounding their opinion on this,...
Let them not despise them - Supposing themselves to be their equals, because they are their brethren in Christ; and grounding their opinion on this, that in him there is neither male nor female, bond nor free; for, although all are equal as to their spiritual privileges and state, yet there still continues in the order of God’ s providence a great disparity of their station: the master must ever be in this sense superior to the servant
Clarke: 1Ti 6:2 - But rather do them service But rather do them service - Obey them the more cheerfully, because they are faithful and beloved; faithful to God’ s grace, beloved by him and...
But rather do them service - Obey them the more cheerfully, because they are faithful and beloved; faithful to God’ s grace, beloved by him and his true followers
Clarke: 1Ti 6:2 - Partakers of the benefit Partakers of the benefit - Της ευεργεσιας αντιλαμβανομενοι· Joint partakers of the benefit. This is generally unders...
Partakers of the benefit -
Clarke: 1Ti 6:3 - If any man teach otherwise If any man teach otherwise - It appears that there were teachers of a different kind in the Church, a sort of religious levellers, who preached that...
If any man teach otherwise - It appears that there were teachers of a different kind in the Church, a sort of religious levellers, who preached that the converted servant had as much right to the master’ s service as the master had to his. Teachers of this kind have been in vogue long since the days of Paul and Timothy
Clarke: 1Ti 6:3 - And consent not to wholesome words And consent not to wholesome words - Ὑγιαινουσι λογοις Healing doctrines - doctrines which give nourishment and health to the so...
And consent not to wholesome words -
All this may refer to the general tenor of the Gospel; and not to any thing said, or supposed to have been said, by our Lord, relative to the condition of slaves. With political questions, or questions relative to private rights, our Lord scarcely ever meddled; he taught all men to love one another; to respect each other’ s rights; to submit to each other; to show all fidelity; to be obedient, humble, and meek; and to know that his kingdom was not of this world.
Clarke: 1Ti 6:4 - He is proud He is proud - Τετυφωται· He is blown up, or inflated with a vain opinion of his own knowledge; whereas his knowledge is foolishness, for...
He is proud -
Clarke: 1Ti 6:4 - Doting about questions Doting about questions - He is sick, distempered, about these questions relative to the Mosaic law and the traditions of the elders; for it is most ...
Doting about questions - He is sick, distempered, about these questions relative to the Mosaic law and the traditions of the elders; for it is most evident that the apostle has the Judaizing teachers in view, who were ever, in questions of theology, straining out a gnat, and swallowing a camel
Clarke: 1Ti 6:4 - Strifes of words Strifes of words - Λογομαχιας· Logomachies ; verbal contentions; splitting hairs; producing Hillel against Shammai, and Shammai agains...
Strifes of words -
Clarke: 1Ti 6:4 - Whereof cometh envy, strife, etc. Whereof cometh envy, strife, etc. - How little good have religious disputes ever done to mankind, or to the cause of truth! Most controversialists h...
Whereof cometh envy, strife, etc. - How little good have religious disputes ever done to mankind, or to the cause of truth! Most controversialists have succeeded in getting their own tempers soured, and in irritating their opponents. Indeed, truth seems rarely to be the object of their pursuit; they labor to accredit their own party by abusing and defaming others; from generals they often descend to particulars; and then personal abuse is the order of the day. Is it not strange that Christians either cannot or will not see this? Cannot any man support his own opinions, and give his own views of the religion of Christ, without abusing and calumniating his neighbor? I know not whether such controversialists should not be deemed disturbers of the public peace, and come under the notice of the civil magistrate. Should not all Christians know that the wrath of man worketh not the righteousness of the Lord?
Clarke: 1Ti 6:5 - Perverse disputings of men of corrupt minds Perverse disputings of men of corrupt minds - Disputations that cannot be settled, because their partisans will not listen to the truth; and they wi...
Perverse disputings of men of corrupt minds - Disputations that cannot be settled, because their partisans will not listen to the truth; and they will not listen to the truth because their minds are corrupt. Both under the law and under the Gospel the true religion was: Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength; and thy neighbor as thyself. Where, therefore, the love of God and man does not prevail, there there is no religion. Such corrupt disputers are as destitute of the truth as they are of love to God and man
Clarke: 1Ti 6:5 - Supposing that gain is godliness Supposing that gain is godliness - Professing religion only for the sake of secular profit; defending their own cause for the emoluments it produced...
Supposing that gain is godliness - Professing religion only for the sake of secular profit; defending their own cause for the emoluments it produced; and having no respect to another world
Clarke: 1Ti 6:5 - From such withdraw thyself From such withdraw thyself - Have no religions fellowship with such people. But this clause is wanting in AD*FG, some others, the Coptic, Sahidic, E...
From such withdraw thyself - Have no religions fellowship with such people. But this clause is wanting in AD*FG, some others, the Coptic, Sahidic, Ethiopic, Vulgate, and Itala, one copy excepted. It is probably spurious.
Clarke: 1Ti 6:6 - But godliness with contentment is great gain But godliness with contentment is great gain - The word godliness, ευσεβεια, here, and in several other places of this epistle, signifies t...
But godliness with contentment is great gain - The word godliness,
It requires but little of this world’ s goods to satisfy a man who feels himself to be a citizen of another country, and knows that this is not his rest.
Clarke: 1Ti 6:7 - We brought nothing into this world We brought nothing into this world - There are some sayings in Seneca which are almost verbatim with this of St. Paul: Nemo nascitur dives; quisquis...
We brought nothing into this world - There are some sayings in Seneca which are almost verbatim with this of St. Paul: Nemo nascitur dives; quisquis exit in lucem jussus est lacte et panno esse contentus ; Epist. xx, "No man is born rich; every one that comes into the world is commanded to be content with food and raiment." Excutit natura redeuntem, sicut intrantem; non licet plus auferre, quam intuleris ; Epist., cap. ii. "Nature, in returning, shakes off all incumbrances as in entering; thou canst not carry back more than thou broughtest in."Seneca and St. Paul were contemporary; but all the Greek and Latin poets, and especially the stoic philosophers, are full of such sentiments. It is a self-evident truth; relative to it there can be no controversy.
Clarke: 1Ti 6:8 - Having food and raiment, let us be therewith content Having food and raiment, let us be therewith content - Αρκεσθησομεθα· Let us consider this a competency. And it is evident that the ...
Having food and raiment, let us be therewith content -
The word
Clarke: 1Ti 6:9 - But they that will be rich But they that will be rich - Οἱ δε βουλομενοι πλουτειν . The words are emphatic, and refer to persons who are determined to...
But they that will be rich -
By the term rich it is very likely that the apostle refers to what he had said above: Having food and raiment, let us be therewith content. He that has more than these is rich in the sense in which the apostle uses the term
Clarke: 1Ti 6:9 - Fall into temptation and a snare Fall into temptation and a snare - Του διαβολου, Of the devil, is added by D*FG, Vulgate, Itala, and many of the fathers. It is in conse...
Fall into temptation and a snare -
Clarke: 1Ti 6:9 - And into many foolish and hurtful lusts And into many foolish and hurtful lusts - The whole conduct of such a person is a tissue of folly; scraping, gathering, and heaping up riches, and s...
And into many foolish and hurtful lusts - The whole conduct of such a person is a tissue of folly; scraping, gathering, and heaping up riches, and scarcely affording to take the necessaries of life out of them for himself. These lusts or desires are not only foolish, but they are hurtful; the mind is debased and narrowed by them; benevolent and generous feelings become extinct; charity perishes; and selfishness, the last and lowest principle in mental degradation, absorbs the soul; for these foolish and hurtful lusts drown men in destruction and perdition - the soul is destroyed by them here, and brought through them into a state of perdition hereafter. The apostle considers these persons like mariners in a storm; by the concurrence of winds, waves, and tide, they are violently driven among the rocks, the vessel is dashed to pieces, and in a moment they are all ingulfed in the great deep! Such is the lot and unavoidable catastrophe of them that will be rich, even though they should strive to accomplish their desires by means the most rigidly honest
In this place I beg leave to refer the reader to a sermon on this text by the late Rev. John Wesley, in which the whole of this subject is treated by the hand of a master; and, for usefulness, the sermon is superior to every thing of the kind ever published. It is entitled, The Danger of Riches; and is found in his Works, Vol. 2, page 248, American edit.
Clarke: 1Ti 6:10 - The love of money is the root of all evil The love of money is the root of all evil - Perhaps it would be better to translate παντων των κακων, of all these evils; i.e. the ev...
The love of money is the root of all evil - Perhaps it would be better to translate
Clarke: 1Ti 6:10 - While some coveted after While some coveted after - Ορεγομενοι· Insatiably desiring
While some coveted after -
Clarke: 1Ti 6:10 - Have erred from the faith Have erred from the faith - Απεπλανηθησαν· Have totally erred - have made a most fatal and ruinous departure from the religion of Ch...
Have erred from the faith -
Clarke: 1Ti 6:10 - And pierced themselves through with many sorrows And pierced themselves through with many sorrows - The word περιεπειραν signifies to be transfixed in every part; and is an allusion to...
And pierced themselves through with many sorrows - The word
Clarke: 1Ti 6:11 - But thou, O man of God But thou, O man of God - Thou, who hast taken God for thy portion, and art seeking a city that hath foundations, whose builder is the living God, fl...
But thou, O man of God - Thou, who hast taken God for thy portion, and art seeking a city that hath foundations, whose builder is the living God, flee these things. Escape for thy life. Even thou art not out of the reach of the love of money. How many of the ministers of religion have been ruined by this! And how much has religion itself suffered by their love of money
Clarke: 1Ti 6:11 - Follow after righteousness Follow after righteousness - Justice and uprightness in all thy dealings with men. Godliness - a thorough conformity to the image of God and mind of...
Follow after righteousness - Justice and uprightness in all thy dealings with men. Godliness - a thorough conformity to the image of God and mind of Christ. Faith in Jesus, and in all that he has spoken; and fidelity to the talents thou hast received, and the office with which thou art intrusted
Love - To God and all mankind. Patience in all trials and afflictions
Clarke: 1Ti 6:11 - Meekness Meekness - Bearing up with an even mind under all adversities and contradictions.
Meekness - Bearing up with an even mind under all adversities and contradictions.
Clarke: 1Ti 6:12 - Fight the good fight of faith Fight the good fight of faith - " Agonize the good agony."Thou hast a contest to sustain in which thy honor, thy life, thy soul, are at stake. Live ...
Fight the good fight of faith - " Agonize the good agony."Thou hast a contest to sustain in which thy honor, thy life, thy soul, are at stake. Live the Gospel, and defend the cause of God. Unmask hypocrites, expel the profligate, purge and build up the Church, live in the spirit of thy religion, and give thyself wholly to this work
Clarke: 1Ti 6:12 - Lay hold on eternal life Lay hold on eternal life - All this is in allusion to the exercises in the public Grecian games: Fight, conquer, and seize upon the prize; carry off...
Lay hold on eternal life - All this is in allusion to the exercises in the public Grecian games: Fight, conquer, and seize upon the prize; carry off the crown of eternal life
Clarke: 1Ti 6:12 - Whereunto thou art also called Whereunto thou art also called - The allusion to the public games is still carried on: Thou hast been called into this palaestra; thou hast been acc...
Whereunto thou art also called - The allusion to the public games is still carried on: Thou hast been called into this palaestra; thou hast been accepted as one proper to enter the lists with any antagonists that may offer; in the presence of many witnesses thou hast taken the necessary engagements upon thee, and submitted to be governed by the laws of the stadium; many eyes are upon thee, to see whether thou wilt fight manfully, and be faithful. Timothy’ s faith was undoubtedly tried by severe persecution. In Heb 13:23, it is said: Know ye that our brother Timothy is set at liberty. Hence it appears that he was imprisoned for the testimony of Christ, and perhaps it was then, more than at his ordination, that he made the good confession here mentioned. He risked his life and conquered. If not a martyr, he was a confessor.
Clarke: 1Ti 6:13 - I give thee charge I give thee charge - This is similar to that in 1Ti 5:21 (note)
I give thee charge - This is similar to that in 1Ti 5:21 (note)
Clarke: 1Ti 6:13 - Who quickeneth all things Who quickeneth all things - God, who is the fountain of life, and who is the resurrection; and who will raise thee up at the last day to a life of i...
Who quickeneth all things - God, who is the fountain of life, and who is the resurrection; and who will raise thee up at the last day to a life of ineffable glory, if thou be faithful unto death. And should thy life fall a sacrifice to the performance of thy duty, all will be safe; for thy life is hid with Christ in God, and when he who is thy life shall appear, then shalt thou also appear with him in glory! Thy kingdom is not of this world; remember that this good confession was made by thy Master before Pilate. Keep disentangled from all earthly things, live to and for God, and all will be well
Clarke: 1Ti 6:13 - A good confession A good confession - The confession made by Christ before Pontius Pilate is, that he was Messiah the King; but that his kingdom was not of this world...
Clarke: 1Ti 6:14 - That thou keep this commandment without spot That thou keep this commandment without spot - Two things are mentioned here
1. That the commandment itself - the whole doctrine o...
That thou keep this commandment without spot - Two things are mentioned here
1. That the commandment itself - the whole doctrine of Christ, should be kept entire
2. That his life should be agreeable to that doctrine. Keep it without spot - let there be no blot on the sacred book; add nothing to it; take nothing from it; change nothing in it. Deliver down to thy successors the truth as thou hast had it from God himself
Clarke: 1Ti 6:14 - Unrebukable Unrebukable - Let there be nothing in thy conduct or spirit contrary to this truth. Keep the truth, and the truth will keep thee
Unrebukable - Let there be nothing in thy conduct or spirit contrary to this truth. Keep the truth, and the truth will keep thee
Clarke: 1Ti 6:14 - Until the appearing of our Lord Until the appearing of our Lord - Hand it down pure, and let thy conduct be a comment on it, that it may continue in the world and in the Church til...
Until the appearing of our Lord - Hand it down pure, and let thy conduct be a comment on it, that it may continue in the world and in the Church till the coming of Christ.
Clarke: 1Ti 6:15 - Which in his times he shall show Which in his times he shall show - Jesus will appear in the most proper time; the time which the infinite God in his wisdom has appointed for the se...
Which in his times he shall show - Jesus will appear in the most proper time; the time which the infinite God in his wisdom has appointed for the second coming of his Son
Clarke: 1Ti 6:15 - The blessed and only Potentate The blessed and only Potentate - Δυναστης, Potentate, is applied to secular governors; but none of these can be styled ὁ μακαριο...
The blessed and only Potentate -
Clarke: 1Ti 6:16 - Who only hath immortality Who only hath immortality - All beings that are not eternal must be mutable; but there can be only one eternal Being, that is God; and he only can h...
Who only hath immortality - All beings that are not eternal must be mutable; but there can be only one eternal Being, that is God; and he only can have immortality
Clarke: 1Ti 6:16 - Dwelling in the light which no man can approach unto Dwelling in the light which no man can approach unto - All this is said by the apostle in three words φως οικων απροσιτον, inhabit...
Dwelling in the light which no man can approach unto - All this is said by the apostle in three words
Clarke: 1Ti 6:16 - Whom no man hath seen, nor can see Whom no man hath seen, nor can see - Moses himself could only see the symbol of the Divine presence; but the face of God no man could ever see. Beca...
Whom no man hath seen, nor can see - Moses himself could only see the symbol of the Divine presence; but the face of God no man could ever see. Because he is infinite and eternal, therefore he is incomprehensible; and if incomprehensible to the mind, consequently invisible to the eye
Clarke: 1Ti 6:16 - To whom To whom - As the author of being, and the dispenser of all good, be ascribed honor and power - the sole authority of all-pervading, all-superintendi...
To whom - As the author of being, and the dispenser of all good, be ascribed honor and power - the sole authority of all-pervading, all-superintending, all-preserving, and everlasting might
The words of St. Paul are inimitably sublime. It is a doubt whether human language can be carried much higher, even under the influence of inspiration, in a description of the supreme Being. It is well known that St. Paul had read the Greek poets. He quotes Aratus, Epimenides, and Menander; this is allowed on all hands. But does he not quote, or refer to, Aeschylus and Sophocles too? Scarcely any person suspects this; and yet there is such a complete similarity between the following quotations from the above poets and the apostle’ s words, that we are almost persuaded he had them in his eye. But if so, he extends the thought infinitely higher, by language incomparably more exalted. I shall introduce and compare with the text the passages I refer to
The supreme Being is also styled the King of kings, and the Blessed, by Aeschylus in his tragedy of the Supplicants: -
Μακαρτατε, και τελεω
Ver 520. Ed. Porson
"O King of kings! most Blessed of the blessed! most Perfect of the perfect!
In the Antigone of Sophocles there is a sublime address to Jove, of which the following is an extract
Ver. 608. Edit. Brunk
"But thou, an ever-during Potentate, dost inhabit the refulgent splendor of Olympus!
This passage is grand and noble; but how insignificant does it appear when contrasted with the superior sublimity of the inspired writer! The deity of Sophocles dwells in the dazzling splendor of heaven; but the God of Paul inhabits light so dazzling and so resplendent that it is perfectly unapproachable
Synesius, in his third hymn, has a fine idea on the mode of God’ s existence, which very probably he borrowed from St. Paul: -
"O intellectual Being! veiled in thine own effulgence!
And a few lines after, he says, -
"Thou art He who art concealed by thy splendors.
All these are excellent, but they are stars of the twelfth magnitude before the apostolic Sun
See a quotation from Euripides, 2Ti 4:8.
Clarke: 1Ti 6:17 - Charge them that are rich Charge them that are rich - He had before, in 1Ti 6:9, 1Ti 6:10, given them a very awful lesson concerning their obtaining riches; and now he gives ...
Clarke: 1Ti 6:17 - That they be not high-minded That they be not high-minded - That they do not value themselves on account of their wealth, for this adds nothing to mind or moral worth
That they be not high-minded - That they do not value themselves on account of their wealth, for this adds nothing to mind or moral worth
Clarke: 1Ti 6:17 - Nor trust in uncertain riches Nor trust in uncertain riches - Πλουτου αδηλοτητι· The uncertainty of riches; things which are never at a stay, are ever changing...
Nor trust in uncertain riches -
Clarke: 1Ti 6:17 - Who giveth us richly all things to enjoy Who giveth us richly all things to enjoy - Who not only has all good, but dispenses it liberally for the supply of the wants of all his creatures; a...
Who giveth us richly all things to enjoy - Who not only has all good, but dispenses it liberally for the supply of the wants of all his creatures; and he does not give merely what is necessary, but he gives what tends to render life comfortable. The comforts of life come from God, as well as the necessaries. He not only gives us a bare subsistence, but he gives us enjoyments. Were it not for the oppression and rapine of wicked men, every situation and state in life would be comparatively comfortable. God gives liberally; man divides it badly.
Clarke: 1Ti 6:18 - That they do good That they do good - That they relieve the wants of their fellow creatures, according to the abundance which God has given them. The highest luxury a...
That they do good - That they relieve the wants of their fellow creatures, according to the abundance which God has given them. The highest luxury a human being can enjoy on this side of the grave
Clarke: 1Ti 6:18 - Rich in good works Rich in good works - That their good works may be as abundant as their riches
Rich in good works - That their good works may be as abundant as their riches
Clarke: 1Ti 6:18 - Ready to distribute Ready to distribute - Ευμεταδοτους ειναι· That they give nothing through partiality or favor, but be guided in their distributio...
Ready to distribute -
Clarke: 1Ti 6:18 - Willing to communicate Willing to communicate - Κοινωνικους· Bringing every poor person into a state of fellowship with themselves.
Willing to communicate -
Clarke: 1Ti 6:19 - Laying up in store for themselves a good foundation Laying up in store for themselves a good foundation - St. Paul seems to have borrowed this form of speech from Tobit. See 4:8, 9: If thou hast abund...
Laying up in store for themselves a good foundation - St. Paul seems to have borrowed this form of speech from Tobit. See 4:8, 9: If thou hast abundance, give alms accordingly: if thou hast but a little, be not afraid to give according to that little: for thou treasurest up a good reward for thyself against the day of necessity.
Clarke: 1Ti 6:20 - O Timothy, keep that which is committed to thy trust O Timothy, keep that which is committed to thy trust - This is another repetition of the apostolic charge. (See 1Ti 1:5, 1Ti 1:18, 1Ti 1:19; 1Ti 4:6...
O Timothy, keep that which is committed to thy trust - This is another repetition of the apostolic charge. (See 1Ti 1:5, 1Ti 1:18, 1Ti 1:19; 1Ti 4:6, 1Ti 4:7,1Ti 4:14, 1Ti 4:15, 1Ti 4:16; 1Ti 5:21; 1Ti 6:13.) Carefully preserve that doctrine which I have delivered to thee. Nothing can be more solemn and affectionate than this charge
Clarke: 1Ti 6:20 - Avoiding profane and vain babblings Avoiding profane and vain babblings - See on 1Ti 1:4 (note), and 1Ti 4:7 (note
Clarke: 1Ti 6:20 - And oppositions of science falsely so called And oppositions of science falsely so called - Και αντιθεσεις της ψευδωνυμου γνωσεως· And oppositions of knowled...
And oppositions of science falsely so called -
Clarke: 1Ti 6:21 - Which some professing Which some professing - Which inspired knowledge some pretending to, have set up Levitical rites in opposition to the great Christian sacrifice, and...
Clarke: 1Ti 6:21 - Grace be with thee Grace be with thee - May the favor and influence of God be with thee, and preserve thee from these and all other errors
Grace be with thee - May the favor and influence of God be with thee, and preserve thee from these and all other errors
Clarke: 1Ti 6:21 - Amen Amen - This word, as in former cases, is wanting in the most ancient MSS. In a majority of cases it appears to have been added by different transcri...
Amen - This word, as in former cases, is wanting in the most ancient MSS. In a majority of cases it appears to have been added by different transcribers nearly in the same way in which we add the word Finis, simply to indicate the end of the work
The subscriptions as usual are various. The following are the most remarkable afforded by the MSS.: -
The first to Timothy is completed; the second to Timothy begins. - DE
The First Epistle to Timothy is completed; the second to him begins. - G. The first to Timothy, written from Laodicea. - A. The first to Timothy, written from Ladikia. - Claromont. Written from Laodicea, which is the metropolis of Phrygia. - The first to Timothy, written from Laodicea, which is the metropolis of Phrygia of Pacatiana. - Common Greek Text, and several MSS. Instead of Pacatiana, some have Pancatiana, Capatiana, and Paracatiana
The Versions are not less discordant: -
The First Epistle to Timothy, which, was written from Laodicea. - Syr
The Vulgate has no subscription
The end of the epistle. It was written from Laodicea, which is the metropolis of the cities of Phrygia. - Arab
To the man Timothy. - Aethiopic
The First Epistle to Timothy, written from Athens. - Arabic of Erpenius
Written from Athens, and sent by Titus, his disciple. - Coptic
Written from Macedonia. - Auctor Synops
The First Epistle to Timothy is ended. It was written from Laodicea, the metropolis of Phrygia of Pacatiana. - Philoxenian Syriac
There is one authority in Griesbach, Mt. c., for its being written from Nicopolis. This is the opinion also of Dr. Macknight
That the epistle was not written from Laodicea nor Athens, but from Macedonia, has been rendered probable by the arguments produced in the preface, to which the reader is referred for this and the date of the epistle itself
Review of 1 Timoth
In reviewing the whole of this epistle, I cannot help considering it of the first consequence to the Church of God. In it we see more clearly than elsewhere what the ministers of the Gospel should be, and what is the character of the true Church. Bishops, presbyters, and deacons are particularly described; and their qualifications so circumstantially detailed, that it is impossible to be ignorant on this head. What the Church should be is also particularly stated; it is the house of the living God; the place where he lives, works, and manifests himself. The doctrines and discipline of the Church are not less specifically noted. All these subjects are considered at large in the notes, and here nothing need be added
Should it be said, the apostle, in giving the qualifications of a bishop, "nowhere insists on human learning,"it may be answered in general, that no ignorant person in those times could have possibly got admittance into the Church as a teacher of Christianity. Every person, acknowledged as a teacher, was himself well taught in the word of God, and well taught by the Spirit of God; and much teaching of the Divine Spirit was then necessary, as the New Testament Scriptures were not then completed; and, if we were to allow the earlier date of this epistle, scarcely any part of the New Testament had then been written. The gospels had not come as yet into general circulation; and only a few of St. Paul’ s epistles, viz. those to the Thessalonians, and that to the Galatians, and the first to the Corinthians, had been written before the year 56. At such times much must have been done by immediate revelations, and a frequent communication of miraculous powers
It is natural for men to run into extremes; and there is no subject on which they have run into wider extremes than that of the necessity of human learning; for in order to a proper understanding of the sacred Scriptures, on one hand, all learning has been cried down, and the necessity of the inspiration of the Holy Spirit, as the sole interpreter, strongly and vehemently argued. On the other, all inspiration has been set aside, the possibility of it questioned, and all pretensions to it ridiculed in a way savouring little of Christian charity or reverence for God. That there is a middle way from which these extremes are equally distant, every candid man who believes the Bible must allow. That there is an inspiration of the Spirit which every conscientious Christian may claim, and without which no man can be a Christian, is sufficiently established by innumerable scriptures, and by the uninterrupted and universal testimony of the Church of God; this has been frequently proved in the preceding notes. If any one, professing to be a preacher of the Gospel of Jesus, denies, speaks, or writes against this, he only gives awful proof to the Christian Church how utterly unqualified he is for his sacred function. He is not sent by God, and therefore he shall not profit the people at all. With such, human learning is all in all; it is to be a substitute for the unction of Christ, and the grace and influences of the Holy Spirit
But while we flee from such sentiments, as from the influence of a pestilential vapour, shall we join with those who decry learning and science, absolutely denying them to be of any service in the work of the ministry, and often going so far as to assert that they are dangerous and subversive of the truly Christian temper and spirit, engendering little besides pride, self-sufficiency, and intolerance
That there have been pretenders to learning, proud and intolerant, we have too many proofs of the fact to doubt it; and that there have been pretenders to Divine inspiration, not less so, we have also many facts to prove. But such are only pretenders; for a truly learned man is ever humble and complacent, and one who is under the influence of the Divine Spirit is ever meek, gentle, and easy to be entreated. The proud and the insolent are neither Christians nor scholars. Both religion and learning disclaim them, as being a disgrace to both
But what is that learning which may be a useful handmaid to religion in the ministry of the Gospel? Perhaps we may find an answer to this important question in one of the qualifications which the apostle requires in a Christian minister, 1Ti 3:2 : He should be apt to teach - capable of teaching others. See the note on 1Ti 3:2. Now, if he be capable of teaching others, he must be well instructed himself; and in order to this he will need all the learning that, in the course of the Divine providence, he is able to acquire
But it is not the ability merely to interpret a few Greek and Latin authors that can constitute a man a scholar, or qualify him to teach the Gospel. Thousands have this knowledge who are neither wise unto salvation themselves, nor capable of leading those who are astray into the path of life. Learning is a word of extensive import; it signifies knowledge and experience; the knowledge of God and of nature in general, and of man in particular; of man in all his relations and connections; his history in all the periods of his being, and in all the places of his existence; the means used by Divine providence for his support; the manner in which he has been led to employ the powers and faculties assigned to him by his Maker; and the various dispensations of grace and mercy by which he has been favored. To acquire this knowledge, an acquaintance with some languages, which have long ceased to be vernacular, is often not only highly expedient, but in some cases indispensably necessary. But how few of those who pretend most to learning, and who have spent both much time and much money in seats of literature in order to obtain it, have got this knowledge! All that many of them have gained is merely the means of acquiring it; with this they become satisfied, and most ignorantly call it learning. These resemble persons who carry large unlighted tapers in their hand, and boast how well qualified they are to give light to them who sit in darkness, while they neither emit light nor heat, and are incapable of kindling the taper they hold. Learning, in one proper sense of the word, is the means of acquiring knowledge; but multitudes who have the means seem utterly unacquainted with their use, and live and die in a learned ignorance. Human learning, properly applied and sanctified by the Divine Spirit, is of inconceivable benefit to a Christian minister in teaching and defending the truth of God. No man possessed more of it in his day than St. Paul, and no man better knew its use. In this, as well as in many other excellences, he is a most worthy pattern to all the preachers of the Gospel. By learning a man may acquire knowledge; by knowledge reduced to practice, experience; and from knowledge and experience wisdom is derived. The learning that is got from books or the study of languages is of little use to any man, and is of no estimation, unless practically applied to the purposes of life. He whose learning and knowledge have enabled him to do good among men, and who lives to promote the glory of God and the welfare of his fellow creatures, can alone, of all the literati, expect to hear in the great day: Well done, good and faithful servant! Enter thou into the joy of thy Lord
How necessary learning is at present to interpret the sacred writings, any man may see who reads with attention; but none can be so fully convinced of this as he who undertakes to write a comment on the Bible. Those who despise helps of this kind are to be pitied. Without them they may, it is true, understand enough for the mere salvation of their souls; and yet even much of this they owe, under God, to the teaching of experienced men. After all, it is not a knowledge of Latin and Greek merely that can enable any man to understand the Scriptures, or interpret them to others; if the Spirit of God take not away the veil of ignorance from the heart, and enlighten and quicken the soul with his all-pervading energy, all the learning under heaven will not make a man wise unto salvation
Finished correcting for a new edition, Dec. 22d, 1831. - A.C.
Calvin: 1Ti 6:1 - They who are slaves under the yoke // That the name and doctrine of God may not be blasphemed It appears that, at the beginning of the gospel, slaves cheered their hearts, as if the signal had been given for their emancipation; for Paul labors...
It appears that, at the beginning of the gospel, slaves cheered their hearts, as if the signal had been given for their emancipation; for Paul labors hard, in all his writings, to repress that desire; and indeed the condition of slavery was so hard that we need not wonder that it was exceedingly hateful. Now, it is customary to seize, for the advantage of the flesh, everything that has the slightest appearance of being in our favor. Thus when they were told that we are all brethren, they instantly concluded that it was unreasonable that they should be the slaves of brethren. But although nothing of all this had come into their mind, still wretched men are always in need of consolation, that may allay the bitterness of their afflictions. Besides, they could not without difficulty be persuaded to bend their necks, willingly and cheerfully, to so harsh a yoke. Such, then, is the object of the present doctrine.
1.They who are slaves under the yoke Owing to the false opinion of his own excellence which every person entertains, there is no one who patiently endures that others should rule over him. They who cannot avoid the necessity do, indeed, reluctantly obey those who are above them; but inwardly they fret and rage, because they think that they suffer wrong. The Apostle cuts off, by a single word, all disputes of this kind, by demanding that all who live “under the yoke” shall submit to it willingly. He means that they must not inquire whether they deserve that lot or a better one; for it is enough that they are bound to this condition.
When he enjoins them to esteem worthy of all honor the masters whom they serve, he requires them not only to be faithful and diligent in performing their duties, but to regard and sincerely respect them as persons placed in a higher rank than themselves. No man renders either to a prince or to a master what he owes to them, unless, looking at the eminence to which God has raised them, he honor them, because he is subject to them; for, however unworthy of it they may often be, still that very authority which God bestows on them always entitles them to honor. Besides, no one willingly renders service or obedience to his master, unless he is convinced that he is bound to do so. Hence it follows, that subjection begins with that honor of which Paul wishes that they who rule should be accounted worthy.
That the name and doctrine of God may not be blasphemed We are always too ingenious in our behalf. Thus slaves, who have unbelieving masters, are ready enough with the objection, that it is unreasonable that they who serve the devil should have dominion over the children of God. But Paul throws back the argument to the opposite side, that they ought to obey unbelieving masters, in order that the name of God and the gospel may not be evil spoken of; as if God, whom we worship, incited us to rebellion, and as if the gospel rendered obstinate and disobedient those who ought to be subject to others.
Calvin: 1Ti 6:2 - Who have believing masters // They are believers and beloved // These things teach and exhort 2.Who have believing masters The name of brother may be thought to constitute equality, and consequently to take away dominion. Paul argues, on the...
2.Who have believing masters The name of brother may be thought to constitute equality, and consequently to take away dominion. Paul argues, on the contrary, that slaves ought the more willingly to subject themselves to believing masters, because they acknowledge them to be children of God, and are bound to them by brotherly love, and are partakers of the same grace. 116 It is no small honor, that God has made them equal to earthly lords, in that which is of the highest importance; for they have the same adoption in common with them; and therefore this ought to be no slight inducement to bear slavery with patience.
They are believers and beloved It is an additional argument, that slavery is much more easily endured under mild lords, who love us, and whom we love in return. There is also the bond of faith which binds very closely together those who are of different conditions.
These things teach and exhort He means that these are matters on the teaching of which he ought to dwell largely, and wishes that doctrine should be accompanied by exhortations. It is as if he had said, that this kind of instruction ought to be daily repeated, and that men need not only to be taught, but likewise to be roused and urged by frequent exhortations.
Calvin: 1Ti 6:3 - If anyone teacheth differently // And consenteth not to sound words // And to the doctrine which is according to godliness 3.If anyone teacheth differently The wordἑτεροδιδασκαλεῖ, being a compound, may also, not improperly, be translated, teacheth othe...
3.If anyone teacheth differently The word
And consenteth not to sound words This clause is intended to explain the former. It frequently happens that such men as are here described, carried away by foolish curiosity, despise everything that is useful and solid, and thus indulge in wanton freaks, like unruly horses. And what is this but to reject the sound words of Christ? for they are called “sound” or “healthful,” because they give health to us, or are fitted to promote it.
And to the doctrine which is according to godliness This has the same meaning with the former clause; for the “doctrine” will not be consistent with “godliness,” if it do not instruct us in the fear and worship of God, if it do not edify our faith, if it do not train us to patience, humility, and all the duties of that love which we owe to our fellowmen. Whoever, therefore, does not strive to teach usefully, does not teach as he ought to do; and not only so, but that doctrine is neither godly nor sound, whatever may be the brilliancy of its display, that does not tend to the profit of the hearers.
Calvin: 1Ti 6:4 - He is puffed up, knowing nothing // But languishing after questions and debates of words // From which arises envy 4.He is puffed up, knowing nothing Such persons Paul first charges with pride, foolish and empty pride. Next, because no punishment can be imagined t...
4.He is puffed up, knowing nothing Such persons Paul first charges with pride, foolish and empty pride. Next, because no punishment can be imagined that is better adapted to chastise ambitious persons than to declare that all that they delight in proves their ignorance, Paul pronounces that they know nothing, though they are swelled with many subtleties; for they have nothing that is solid, but mere wind. At the same time, he instructs all believers not to be carried away by that windy ostentation, but to remain steadfast in the simplicity of the gospel.
But languishing after questions and debates of words There is an indirect contrast between “the soundness of the doctrine of Christ,” and that “languishing;” for, when they have wearied themselves much and long with ingenious questions, what advantage do they reap from their labor, but that the disease continually grows? Thus not only do they consume their strength to no purpose, but their foolish curiosity begets this languishing; and hence it follows, that they are very far from profiting aright, as the disciples of Christ ought to do.
Not without reason does the Apostle connect “questions and disputes of words;” for by the former term he does not mean every kind of questions, which either arise from a sober and moderate desire to learn, or contribute to clear explanation of useful things, but to such questions as are agitated, in the present day, in the schools of the Sorbonne, for displaying acuteness of intellect. There one question gives rise to another; for there is no limit to them, when every person, desiring to know more than is proper, indulges his vanity; and hence, there afterwards arise innumerable quarrels. As the thick clouds, during hot weather, are not dispelled without thunder, so those thorny questions must burst into disputes.
He gives the name
From which arises envy He demonstrates from the effects how much an ambitious desire of knowledge ought to be avoided; for ambition is the mother of envy. Where envy reigns, there also rage brawlings, contentions, and other evils, which are here enumerated by Paul.
Calvin: 1Ti 6:5 - Of men corrupt in understanding, and that are destitute of the truth // That godliness is gain // Withdraw thyself from such 5.Of men corrupt in understanding, and that are destitute of the truth It is certain that here he censures the sophists, who, neglecting edification,...
5.Of men corrupt in understanding, and that are destitute of the truth It is certain that here he censures the sophists, who, neglecting edification, turn the word of God into trivial distinctions, and an art of ingenious discussion. If the Apostle only shewed that the doctrine of salvation is thus rendered useless, even that would be an intolerable profanation; but far heavier and fiercer is that reproof, when he says that evils so pernicious, and plagues so hurtful, spring from it. From this passage, therefore, let us learn to detest (
That godliness is gain The meaning is, that godliness is a gainful art; that is, because they measure the whole of Christianity by gain. Just as if the oracles of the Holy Spirit had been recorded with no other design than to serve the purposes of their covetousness, they traffic in it as merchandise exposed to sale.
Withdraw thyself from such Paul forbids the servants of Christ to have any intercourse with such persons. He not only warns Timothy not to resemble them, but exhorts him to avoid them as dangerous plagues; for, although they do not openly resist the gospel, but, on the contrary, make a false profession of adhering to it, yet their society is infectious. Besides, if the multitude see that we are on familiar terms with those men, the danger is, lest they insinuate themselves under the guise of our friendship. 117 We should therefore, labor to the utmost, that all may know, that so far are we from being agreed with them, that they have no communication with us. 118
Calvin: 1Ti 6:6 - But godliness with sufficiency is great gain // With sufficiency 6.But godliness with sufficiency is great gain In an elegant manner, and with an ironical correction, he instantly throws back those very words in an...
6.But godliness with sufficiency is great gain In an elegant manner, and with an ironical correction, he instantly throws back those very words in an opposite meaning, as if he had said — “They do wrong and wickedly, who make merchandise of the doctrine of Christ, as if ‘godliness were gain;’ though, undoubtedly, if we form a correct estimate of it, godliness is a great and abundant gain.” And he so calls it, because it brings to us full and perfect blessedness. Those men, therefore, are guilty of sacrilege, who, being bent on acquiring money, make godliness contribute to their gain. 119 But for our part, godliness is a very great gain to us, because, by means of it, we obtain the benefit, not only of being heirs of the world, but likewise of enjoying Christ and all his riches.
With sufficiency 120 This may refer either to the disposition of the heart, or to the thing itself. If it be understood as referring to the heart, the meaning will be, that “godly persons, when they desire nothing, but are satisfied with their humble condition, have obtained very great gain.” If we understand it to be “sufficiency of wealth” (and, for my own part, I like this view quite as well as the other,) it will be a promise, like that in the book of Psalms,
“The lions wander about hungry and famished; but they that seek the Lord shall not be in want of any good thing.”
(Psa 34:10.)
The Lord is always present with his people, and, as far as is sufficient for their necessity, out of his fullness he bestows on each his portion. Thus true happiness consists in piety; and this sufficiency may be regarded as an increase of gain.
Calvin: 1Ti 6:7 - For we brought nothing into the world., 7.For we brought nothing into the world., He adds this for the purpose of setting a limit to the sufficiency. Our covetousness is an insatiable gulf,...
7.For we brought nothing into the world., He adds this for the purpose of setting a limit to the sufficiency. Our covetousness is an insatiable gulf, if it be not restrained; and the best bridle is, when we desire nothing more than the necessity of this life demands; for the reason why we transgress the bounds, is, that our anxiety extends to a thousand lives which we falsely imagine. Nothing is more common, and indeed nothing is more generally acknowledged, than this statement of Paul; but as soon as all have acknowledged it, (as we see every day with our eyes,) every man swallows up with his wishes his vast possessions, in the same manner as if he had a belly able to contain half of the world. And this is what is said, that,
“although the folly of the fathers appears in hoping that they will dwell here for ever, nevertheless their posterity approve of their way.” 121 (Psa 49:13.)
In order, therefore, that we may be satisfied with a sufficiency, let us learn to have our heart so regulated, as to desire nothing but what is necessary for supporting life.
Calvin: 1Ti 6:8 - Having food and raiment 8.Having food and raiment When he mentions food and raiment, he excludes luxuries and overflowing abundance; for nature is content with a little 12...
8.Having food and raiment When he mentions food and raiment, he excludes luxuries and overflowing abundance; for nature is content with a little 122 and all that goes beyond the natural use is superfluous. Not that to use them more largely ought to be condemned on its own account, but lusting after them is always sinful.
Calvin: 1Ti 6:9 - They who wish to be rich 9.They who wish to be rich After having exhorted him to be content, and to despise riches, he now explains how dangerous is the desire of having them...
9.They who wish to be rich After having exhorted him to be content, and to despise riches, he now explains how dangerous is the desire of having them, and especially in the ministers of the Church, of whom he expressly speaks in this passage. Now the cause of the evils, which the Apostle here enumerates, is not riches, but an eager desire of them, even though the person should be poor. And here Paul shews not only what generally happens, but what must always happen; for every man that has resolved to become rich gives himself up as a captive to the devil. Most true is that saying of the heathen poet, — “He who is desirous of becoming rich is also desirous of acquiring riches soon.” 123 Hence it follows, that all who are violently desirous of acquiring wealth rush headlong.
Hence also those foolish, or rather, mad desires, which at length plunge them into perdition. This is, indeed, a universal evil; but in the pastors of the Church it is more easily seen; for they are so maddened by avarice, that they stick at nothing, however foolish, whenever the glitter of gold or silver dazzles their eyes.
Calvin: 1Ti 6:10 - For the root of all evils is avarice // Which some eagerly desiring 10.For the root of all evils is avarice 124 There is no necessity for being too scrupulous in comparing other vices with this. It is certain that amb...
10.For the root of all evils is avarice 124 There is no necessity for being too scrupulous in comparing other vices with this. It is certain that ambition and pride often produce worse fruits than covetousness does; and yet ambition does not proceed from covetousness. The same thing may be said of the sins forbidden by the seventh commandment. But Paul’s intention was not to include under covetousness every kind of vices that can be named. What then? He simply meant, that innumerable evils arise from it; just as we are in the habit of saying, when we speak of discord, or gluttony, or drunkenness, or any other vice of that kind, that there is no evil which it does not produce. And, indeed, we may most truly affirm, as to the base desire of gain, that there is no kind of evils that is not copiously produced by it every day; such as innumerable frauds, falsehoods, perjury, cheating, robbery, cruelty, corruption in judicature, quarrels, hatred, poisonings, murders; and, in short, almost every sort of crime.
Statements of this nature occur everywhere in heathen writers; and, therefore, it is improper that those persons who would applaud Horace or Ovid, when speaking in that manner, should complain of Paul as having used extravagant language. I wish it were not proved by daily experience, that this is a plain description of facts as they really are. But let us remember that the same crimes which spring from avarice, may also arise, as they undoubtedly do arise, either from ambition, or from envy, or from other sinful dispositions.
Which some eagerly desiring The Greek word
Calvin: 1Ti 6:11 - But thou, O man of God, flee these things 11.But thou, O man of God, flee these things By calling him man of God he adds weight to the exhortation. If it be thought proper to limit to the p...
11.But thou, O man of God, flee these things By calling him man of God he adds weight to the exhortation. If it be thought proper to limit to the preceding verse the injunction which he gives to follow righteousness, piety, faith, patience, this is an instruction which he gives, by contrast, for correcting avarice, by informing him what kind of riches he ought to desire, namely, spiritual riches. Yet this injunction may also be extended to other clauses, that Timothy, withdrawing himself from all vanity, may avoid that (
Calvin: 1Ti 6:12 - Fight the good fight of faith // Lay hold on eternal life // To which also thou, hast been called // And hast confessed a good confession 12.Fight the good fight of faith In the next epistle he says, “He who hath become a soldier doth not entangle himself with matters inconsistent wi...
12.Fight the good fight of faith In the next epistle he says,
“He who hath become a soldier doth not entangle himself with matters inconsistent with his calling.” (2Ti 2:4.)
In like manner, in order to withdraw Timothy from excessive solicitude about earthly things, he reminds him that he must “fight;” for carelessness and self-indulgence arise from this cause, that the greater part wish to serve Christ at ease, and as if it were pastime, whereas Christ calls all his servants to warfare.
For the purpose of encouraging him to fight such a fight courageously, he calls it good; that is, successful, and therefore not to be shunned; for, if earthly soldiers do not hesitate to fight, when the result is doubtful, and when there is a risk of being killed, 126 how much more bravely ought we to do battle under the guidance and banner of Christ, when we are certain of victory? More especially, since a reward awaits us, not such as other generals are wont to give to their soldiers, but a glorious immortality and heavenly blessedness; it would certainly be disgraceful that we, who have such a hope held out to us, should grow weary or give way. And that is what he immediately afterwards adds, —
Lay hold on eternal life As if he had said, “God calls thee to eternal life, and therefore, despising the world, strive to obtain it.” When he commands them to “lay hold on it,” he forbids them to pause or slacken in the middle of their course; as if he had said, that “nothing has been done, 127 till we have obtained the life to come, to which God invites us.” In like manner, he affirms that he strives to make progress, because he has not yet laid hold. (Phi 3:12.)
To which also thou, hast been called Because men would run at random, and to no purpose, if they had not God as the director of their course, for the purpose of promoting their cheerful activity, he mentions also the calling; for there is nothing that ought to animate us with greater courage than to learn that we have been “called” by God; for we conclude from this, that our labor, which God directs, and in which he stretches out his hand to us, will not be fruitless. Besides, to have rejected the calling of God would be a disgraceful reproach; and, therefore, this ought to be a very powerful excitement: “God calls thee to eternal life; beware of being drawn aside to anything else, or of falling short in any way, before thou hast attained it.”
And hast confessed a good confession By mentioning his former life, the Apostle excites him still more to persevere; for to give way, after having begun well, is more disgraceful than never to have begun. To Timothy, who had hitherto acted valiantly, and had obtained applause, he addresses this powerful argument, that the latter end should correspond to the beginning. By the word confession I understand not that which is expressed in words, but rather what is actually performed; and that not in a single instance merely, but throughout his whole ministry. The meaning therefore is: “Thou hast many witnesses of thy illustrious confession, both at Ephesus and in other countries, who have beheld thee acting faithfully and sincerely in the profession of the gospel; and, therefore, having given such a proof of fidelity, thou canst not, without the greatest shame and disgrace, shew thyself to be anything else than a distinguished soldier of Christ.” By this passage we are taught in general, that the more any of us excels, the less excusable is he if he fail, and the stronger are his obligations to God to persevere in the right course.
Calvin: 1Ti 6:13 - I charge thee // Before God, who quickeneth all things // And Christ Jesus, who testified a good confession before Pontius Pilate 13.I charge thee The great vehemence of solemn appeal, which Paul employs, is a proof how rare and hard a virtue it is, to persevere in the ministry,...
13.I charge thee The great vehemence of solemn appeal, which Paul employs, is a proof how rare and hard a virtue it is, to persevere in the ministry, in a proper manner, till the end; for, although he exhorts others, in the person of Timothy, yet he addresses him also.
Before God, who quickeneth all things What he affirms concerning Christ and concerning God, has an immediate relation to the present subject; for, when he ascribes this to God, that he quickeneth all things, he wishes to meet the offense of the cross, which presents to us nothing but the appearance of death. He therefore means, that we should shut our eyes, when ungodly men hold out and threaten death; or rather, that we should fix our eyes on God alone, because it is he who restoreth the dead to life. The amount of the whole is, that, turning away our gaze from the world, we should learn to look at God alone.
And Christ Jesus, who testified a good confession before Pontius Pilate What he now adds about Christ contains a remarkable confirmation; for we are taught, that we are not in the school of Plato, to learn philosophy from him, and to hear him discoursing in the shade about idle disputes; but that the doctrine which Timothy professes was ratified by the death of the Son of God. Christ made his confession before Pilate, not in a multitude of words, but in reality; that is, by undergoing a voluntary death; for, although Christ chose to be silent before Pilate, rather than speak in his own defense, because he had come thither — devoted already to a certain condemnation; yet in his silence there was a defense of his doctrine not less magnificent than if he had defended himself with a loud voice. He ratified it by his blood, and by the sacrifice of his death, better than he could have ratified it by his voice. 128
This confession the Apostle calls good. For Socrates also died; and yet his death was not a satisfactory proof of the doctrine which he held. But when we hear that the blood of the Son of God was shed, that is an authentic seal which removes all our doubt. Accordingly, whenever our hearts waver, let us remember that we should always go to the death of Christ for confirmation. What cowardice would there be in deserting such a leader going before us to show us the way!
Calvin: 1Ti 6:14 - That thou, keep the commandment // Spotless and unblameable // Till the revelation of our Lord Jesus Christ 14.That thou, keep the commandment. By the word commandment he means all that he hath hitherto said about the office of Timothy, the sum of which was...
14.That thou, keep the commandment. By the word commandment he means all that he hath hitherto said about the office of Timothy, the sum of which was, that he should show himself to be a faithful minister to Christ and to the Church. What is the use of extending this to the whole law? But perhaps it will be thought preferable to view it as denoting the office which he had received by divine authority; for we are appointed to be ministers of the Church on no other condition than this, that God enjoins upon us whatever he wishes us to do. Thus to “keep the commandment” would be nothing else than to discharge honestly the office committed to him. I certainly view it as referring altogether to the ministry of Timothy.
Spotless and unblameable 129 Whether we consider the case or the termination 130 of the two Greek adjectives which are thus translated, they may apply either to the commandment given, or to the person of Timothy; but the meaning which I have assigned is much more appropriate. 131 Paul informs Timothy, that he must he wish to discharge his office in a proper manner.
Till the revelation of our Lord Jesus Christ It is impossible to tell how necessary it was to all the godly, at that time, to have their mind entirely fixed on the day of Christ; because innumerable offenses existed everywhere in the world. They were assailed on every hand, were universally hated and abhorred, were exposed to the mockeries of all, were oppressed every day with new calamities; and yet they saw no fruit of so many toils and annoyances. What then remained, but that in thought they should fly away to that blessed day of our redemption?
Yet the same reason is in force with regard to us in the present day, and indeed applies equally to almost every age. How many things does Satan constantly present to our eyes, which, but for this, would a thousand times draw us aside from the right course! I say nothing about fires, and swords, and banishments, and all time furious attacks of enemies. I say nothing about slanders and other vexations. How many things are within, that are far worse! Ambitious men openly attack us, Epicureans and Lucianists jeer at us, impudent men provoke us, hypocrites murmur at us, they who are wise after the flesh secretly bite us, we are harassed by various methods in every direction. In short, it is a great miracle that any man perseveres steadfastly in an office so difficult and so dangerous. The only remedy for all these difficulties is, to cast our eyes towards the appearing of Christ, and to keep them fixed on it continually. 132
Calvin: 1Ti 6:15 - Which in his seasons he will show // The blessed and only Prince // King of kings, and Lord of lords 15.Which in his seasons he will show We are commonly hasty in our wishes, and not far from prescribing a day and hour to God, as if we should say, th...
15.Which in his seasons he will show We are commonly hasty in our wishes, and not far from prescribing a day and hour to God, as if we should say, that he must not delay to perform anything that he has promised; and for that reason the Apostle takes an early opportunity of restraining excessive haste, by expecting the coming of Christ. For that is the meaning of the words, “which in his seasons he will show.” When men know that the proper time for anything is not fully come, they wait for it more patiently. How comes it that we are so patient in bearing with the order of nature, but because we are restrained by this consideration, that we shall act unreasonably, if we struggle against it with our desires? Thus we know, that the revelation of Christ has its appointed time, for which we must wait patiently.
The blessed and only Prince Those splendid titles are here employed in exalting the princely authority of God, in order that the brilliancy of the princes of this world may not dazzle our eyes. And such instruction was, at that time, especially necessary; for by how much all kingdoms were then great and powerful, by so much were the majesty and glory of God thrown into the shade. For all that governed the kingdoms of the world not only were deadly enemies of the kingdom of God, but proudly mocked at God, and trampled his sacred name under their feet; and the greater the haughtiness with which they despised true religion, the more happy did they imagine themselves to be. From such an aspect of things who would not have concluded that God was miserably vanquished and oppressed? We see to what a pitch of insolence Cicero rises against the Jews on account of their humbled condition, in his oration for Flaccus.
When good men see that the wicked are puffed up with prosperity, they are sometimes cast down; and therefore Paul, for the purpose of withdrawing the eyes of the godly from that transitory splendor, ascribes to God alone “blessedness, principality, and kingly power.” When he calls God the only prince, he does not overthrow civil government, as if there ought to be no magistrates or kings in the world, but means that it is He alone who reigns from himself and from his own power. This is evident from what follows, which he adds by way of exposition, —
King of kings, and Lord of lords The sum of it is, that all the governments of the world are subject to his dominion, depend upon him, and stand or fall at his bidding, but that the authority of God is beyond all comparison, because all the rest are nothing as compared with his glory, and while they fade and quickly perish, his authority will endure for ever.
Calvin: 1Ti 6:16 - Who alone hath immortality // Who inhabiteth unapproachable light // Whom no man hath seen or can see 16.Who alone hath immortality Paul labors to demonstrate that there is no happiness, no dignity or excellence, no life, out of God. Accordingly, he n...
16.Who alone hath immortality Paul labors to demonstrate that there is no happiness, no dignity or excellence, no life, out of God. Accordingly, he now says that God alone is immortal, in order to inform us, that we and all the creatures do not, strictly speaking, live, but only borrow life from Him. Hence it follows that, when we look up to God as the fountain of immortal life, we should reckon this present life as of no value.
But it is objected, that the human soul and angels have their immortality, and therefore this cannot be truly affirmed of God alone. I reply, when it is said, that God alone possesses immortality, it is not here denied that he bestows it, as he pleases, on any of his creatures. The meaning is the same as if Paul had said that God alone is immortal from himself and from his own nature, but has immortality in his power; so that it does not belong to creatures, except so far as he imparts to them power and vigor; for if you take away the power of God which is communicated to the soul of man, it will instantly fade away; and the same thing may be said about angels. Strictly speaking, therefore, immortality does not subsist in the nature of souls or of angels, but comes from another source, namely, from the secret inspiration of God, agreeably to that saying,
“In him we live, and move, and are.” (Act 17:28.)
If any one wish to have a larger and more acute discussion of this subject, let him consult the twelfth book of Augustine “On the City of God.”
Who inhabiteth unapproachable light He means two things, that God is concealed from us, and yet that the cause of obscurity is not in himself, as if be were hidden in darkness, but in ourselves, who, on account of the weak vision, or rather the dullness of our understanding, cannot approach to his light. We must understand that the light of God is unapproachable, if any one endeavor to approach to it in his own strength; for, if God did not open up the entrance to us by his grace, the prophet would not say:
“They who draw near to him are enlightened.” (Psa 34:5.)
Yet it is true that, while we are surrounded by this mortal flesh, we never penetrate so far into the deepest secrets of God as to have nothing hidden from us; for
“we know in part, and we see as by a mirror, and in a riddle.”
(1Co 13:9.)
By faith, therefore, we enter into the light of God, but only in part. Still it is true, that it is a “light unapproachable” by man.
Whom no man hath seen or can see This is added for the sake of additional explanation, that men may learn to look by faith to him, whom they cannot see with the bodily eyes, or even with the powers of their understanding; for I view this as referring not only to the bodily eyes, but also to the faculties of the soul. We must always consider what is the Apostle’s design. It is difficult for us to overlook and disregard all those things of which we have immediate vision, that we may endeavor to come to God, who is nowhere to be seen. For this thought always comes into our mind: “How knowest thou if there is a God, seeing that thou only hearest that he is, and dost not see him?” The Apostle fortifies us against this danger, by affirming that it ought not to be judged according to our senses, because it exceeds our capacity; for the reason why we do not see is, that our sight is not so keen as to ascend to so great a height.
There is a long dispute in Augustine on this point, because it appears to contradict what is said, in the first Epistle,
“Then shall we see him as he is, because we shall be like him.”
(1Jo 3:2.)
While he reasons on this subject in many passages, there appears to me to be none in which he explains it more clearly than in the letter which he writes to the widow Paulina.
So far as relates to the meaning of the present passage, the answer is easy, that we cannot see God in this nature, as it is said elsewhere,
“Flesh and blood shall not possess the kingdom of God.”
(1Co 15:50.)
We must be renewed, that we may be like God, before it be granted to us to see him. And that our curiosity may not be beyond measure, let us always remember, that the manner of living is of more importance in this inquiry than the manner of speaking. At the same time, let us remember the judicious caution which Augustine gives us, to be on our guard lest, while we are keenly disputing how God can be seen, we lose both peace and sanctification, without which no man can ever see God.
Calvin: 1Ti 6:17 - Command // That they be not haughty, nor hope in the uncertainty of riches // Rich in this world // But in the living God 17.Command (or charge) those who are rich There being many among Christians who were poor and in a mean condition, it is probable that they were d...
17.Command (or charge) those who are rich There being many among Christians who were poor and in a mean condition, it is probable that they were despised (as usually happens) by the rich; and especially this might be common at Ephesus, which was a wealthy city; for in such cities, for the most part, pride is more extensively prevalent. And hence we infer how dangerous is a great abundance of riches. Nor are there wanting good reasons why Paul addresses so severe an admonition to the rich; but it is for the purpose of remedying faults which almost always follow riches in the same manner as the shadow follows the body; and that through the depravity of our natural disposition, for out of the gifts of God we always draw an occasion for sinning.
That they be not haughty, nor hope in the uncertainty of riches He expressly mentions two things against which rich men ought to be on their guard, pride and deceitful hope, of which the former springs from the latter. Accordingly, Paul appears to have added, in the same place, “nor hope in the uncertainty of riches,” in order to point out the source of all pride. For whence comes it, that rich men grow insolent, and take extreme delight in despising others, but because they imagine that they are supremely happy? Vain confidence goes first, and then arrogance follows.
Rich in this world When Paul wishes to correct those faults, he first speaks contemptuously of riches; for the phrase, in this world, is intended to lower them in our esteem. All that is in the world has the taste of its nature; so that it is fading, and quickly passes away. The uncertainty and vanity of the hope that is placed in riches are shewn by him from this consideration, that the possession of them is so transitory that it is like a thing unknown; for, while we think that we hold them, they slip out of our hands in a moment. How foolish is it, therefore, to place our hope in them!
But in the living God He who understands this will find no difficulty in withdrawing his hope from riches; for, if it is God alone who supplies us with everything for the necessary purposes of life, we transfer to riches what is this prerogative, when we place hope in them. Now observe that there is an implied contrast, when he affirms that God giveth abundantly to all. The meaning is, that, although we have a full and overflowing abundance of all things, yet we have nothing but from the blessing of God alone; for it is that blessing alone which imparts to us all that is needful.
Hence it follows, that they are egregiously mistaken, who rely on riches, and do not depend entirely on the blessing of God, in which consists a sufficiency of food and of everything else. Hence also we conclude, that we are forbidden to trust in riches, not only because they belong to the use of mortal life, but likewise because they are nothing but smoke; for we are fed, not by bread only, but by the blessing of God. (Deu 8:3.) 133
When he says
Calvin: 1Ti 6:18 - To do good 18.To do good He adds another remedy to the former, for correcting the sinful dispositions of rich men, by stating authoritatively what is the lawful...
18.To do good He adds another remedy to the former, for correcting the sinful dispositions of rich men, by stating authoritatively what is the lawful use of riches; for the richer any man is, the more abundant are his means of doing good to others; and because we are always more tardy than we ought to be in giving to the poor, he employs many words in commendation of that virtue.
Calvin: 1Ti 6:19 - Laying up for themselves a good foundation 19.Laying up for themselves a good foundation Besides, he adds an incitement drawn from the promise of a reward; that, by bestowing and communicat...
19.Laying up for themselves a good foundation Besides, he adds an incitement drawn from the promise of a reward; that, by bestowing and communicating, they will procure for themselves a better treasure than they can have on earth. By the word foundation he means a firm and lasting duration; for the spiritual riches which we “lay up for ourselves” in heaven, are not exposed to the ravages of worms or thieves, (Mat 6:20,) or fires, but continue always to be placed beyond all danger. On the contrary, nothing on earth is solidly founded; but everything may be said to be in a floating condition.
The inference drawn by Papists from this passage, that we therefore obtain eternal life by the merit of good works, is excessively frivolous. It is true that God accepts as given to himself everything that is bestowed on the poor. (Mat 25:40.) But even the most perfect hardly perform the hundredth part of their duty; and therefore our liberality, does not deserve to be brought into account before God. So far are we from rendering full payment, that, if God should call us to a strict account, there is not one of us who would not be a bankrupt. But, after having reconciled us to himself by free grace, he accepts our services, such as they are, and bestows on them a reward which is not due. This recompense, therefore, does not depend on considerations of merit, but on God’s gracious acceptance, and is so far from being inconsistent with the righteousness of faith, that it may be viewed as an appendage to it.
Calvin: 1Ti 6:20 - O Timothy, guard that which is committed, to thee // Avoiding profane vanities of noises // And contradictions of science falsely so called 20.O Timothy, guard that which is committed, to thee Though interpreters differ in expoundingπαραθήκην, a thing committed, yet, for my p...
20.O Timothy, guard that which is committed, to thee Though interpreters differ in expounding
Avoiding profane vanities of noises The object of the admonition is, that he may be diligent in imparting solid instruction; and this cannot be, unless he detest ostentation; for, where an ambitious desire to please prevails, there is no longer any strong desire of edification. For this reason, when he spoke of “guarding the thing committed,” he very appropriately added this caution about avoiding profane talkativeness. As to the rendering which the Vulgate gives to
But, for my part, I think that he describes the high-sounding and verbose and bombastic style of those who, not content with the simplicity of the gospel, turn it into profane philosophy.
The
In the face of a prohibition so clear and distinct, which the Holy Spirit has given, this plague has nevertheless broken out; and, indeed, it showed itself at the very beginning, but, at length, has grown to such a height in Popery, that the counterfeit mark of theology which prevails there — is a lively mirror of that “profane” and “empty noise” of which Paul speaks. I say nothing about the innumerable errors and follies and blasphemies with which their books and their noisy disputes abound. But even although they taught nothing that was contrary to godliness, yet, because their whole doctrine contains nothing else than big words and bombast, because it is inconsistent with the majesty of Scripture, the efficacy of the Spirit, the gravity of the prophets, and the sincerity of the apostles, it is, on that account, an absolute profanation of real theology.
What, I ask, do they teach about faith, or repentance, or calling on God; about the weakness of men, or the assistance of the Holy Spirit, or the forgiveness of sins by free grace, or about the office of Christ, that can be of any avail for the solid edification of godliness? But on this subject we shall have occasion to speak again in expounding the Second Epistle. Undoubtedly, any person who possesses a moderate share of understanding and of candor; will acknowledge that all the high-sounding terms of Popish Theology, and all the authoritative decisions that make so much noise in their schools, are nothing else than “profane
The old translation, adopting the reading of
And contradictions of science falsely so called This also is highly exact and elegant; for so swollen are the subtleties on which men desirous of glory plume themselves, that they overwhelm the real doctrine of the gospel, which is simple and unpretending. That pomp, therefore, which courts display, and which is received with applause by the world, is called by the Apostle “contradictions.” Ambition, indeed, is always contentious, and is the mother of disputes; and hence it arises that they who are desirous to display themselves are always ready to enter into the arena of debate on any subject. But Paul had this principally in view, that the empty doctrine of the sophists, rising aloft into airy speculations and subtleties, not only obscures by its pretensions the simplicity of true doctrine, but also oppresses and renders it contemptible, as the world is usually carried away by outward show.
Paul does not mean that Timothy should be moved by emulation to attempt something of the same kind, but, because those things which have an appearance of subtlety, or are adapted to ostentation, are more agreeable to human curiosity, Paul, on the contrary, pronounces that “science” which exalts itself above the plain and humble doctrine of godliness — to be falsely called and thought a science. This ought to be carefully observed, that we may learn boldly to laugh at and despise all that hypocritical wisdom which strikes the world with admiration and amazement, although there is no edification in it; for, according to Paul, no science is truly and justly so called but that which instruct us in the confidence and fear of God; that is, in godliness.
Calvin: 1Ti 6:21 - Which some professing, have erred concerning the faith 21.Which some professing, have erred concerning the faith From the result, also, he demonstrates how dangerous a thing it is, and how much it ought t...
21.Which some professing, have erred concerning the faith From the result, also, he demonstrates how dangerous a thing it is, and how much it ought to be avoided. The way in which God punishes the haughtiness of those who, through the desire of obtaining reputation, corrupt and disfigure the doctrine of godliness, is, that he allows them to fall away from soundness of understanding, so that they involve themselves in many absurd errors. We see that this has taken place in Popery; for, after they began to speculate in profane manner, about the mysteries of our religion, there followed innumerable monsters of false opinions. Faith is here taken, as in some former passages, for the summary of religion and sound doctrine. Warned by such examples, if we abhor revolt from “the faith,” let us adhere to the pure word of God, and let us detest sophistry and all useless subtleties, because they are abominable corruptions of religion.
END OF THE FIRST EPISTLE TO TIMOTHY.
Defender: 1Ti 6:5 - gain is godliness A very common heresy in the Christian world is the so-called prosperity gospel, the teaching that material affluence is a reward from God for faith an...
A very common heresy in the Christian world is the so-called prosperity gospel, the teaching that material affluence is a reward from God for faith and spirituality. Paul himself, arguably the greatest Christian of all, disproves any such teaching, not only by such passages as this, but by his own life. Like the Lord Jesus Himself, Paul finally died with almost no possessions of his own. His strong rebuke of this type of teaching says its promoters are "men of corrupt minds, and destitute of the truth." He says, in fact, not to have fellowship with them."
Defender: 1Ti 6:8 - content God has promised to supply the needs of His people if they are faithful (Phi 4:19; Mat 6:33), and that should be enough. If the Lord, in His grace, pr...
God has promised to supply the needs of His people if they are faithful (Phi 4:19; Mat 6:33), and that should be enough. If the Lord, in His grace, provides more than this for any of His children, it is probably for the purpose of testing our faithfulness to see if we will use such prosperity in ways to please ourselves or to honor the Lord."
Defender: 1Ti 6:10 - love of money It is not money, but the love of money, that is the root of all evil. Some commentators have softened the meaning here by taking it as all kinds of ev...
It is not money, but the love of money, that is the root of all evil. Some commentators have softened the meaning here by taking it as all kinds of evil, but the original actually reads "all evil." Paul, elsewhere, says that covetousness is idolatry, the worship of money as a god (not money in itself but the power and possessions that money can provide), and Jesus Himself said that we cannot serve both God and mammon (Eph 5:5; Mat 6:24). Pride is the sin of the devil (1Ti 3:6), and it is pride that generates the love of what money provides. Evolutionism, which is the basis of all false religion and false philosophy, is essentially just the rationale that justifies man's God-denying pride which causes the love of money, which is the "root of all evil.""
The Greek for "Potentate" could well be translated "Mighty One."
Defender: 1Ti 6:16 - immortality Jesus Christ is God and, therefore, is the only one who has intrinsic immortality. However, He assumed human flesh in order to die as man's substitute...
Jesus Christ is God and, therefore, is the only one who has intrinsic immortality. However, He assumed human flesh in order to die as man's substitute for sin. "I am he that liveth, and was dead;" He says, "and, behold, I am alive for evermore" (Rev 1:18). Now He "hath abolished death, and hath brought life and immortality to light through the gospel" (2Ti 1:10). Now we can say, with Him: "This mortal must put on immortality" (1Co 15:53)."
Defender: 1Ti 6:16 - no man can approach No man can see God in His essential glory and live (Exo 33:20; Joh 1:18). But we shall see Jesus Christ, the Man in the glory, and live forever (Rev 2...
Defender: 1Ti 6:20 - keep The connotation of "keep" is guard. The Christian faith has been committed to us in all its purity and saving power. We must guard it against all atte...
The connotation of "keep" is guard. The Christian faith has been committed to us in all its purity and saving power. We must guard it against all attempts to distort, dilute or deny it, for these would destroy it.
Defender: 1Ti 6:20 - vain babblings "Profane and vain babblings," secular and pointless philosophizings, are to be utterly avoided, not in the sense of fleeing from them, but rather of n...
"Profane and vain babblings," secular and pointless philosophizings, are to be utterly avoided, not in the sense of fleeing from them, but rather of not being influenced by them and by rendering them void, refuting them with truth. The intellectual and political establishments are rife with humanistic philosophies and programs of all kinds. We must beware of them all (Col 2:8) and guard the integrity of the Christian faith in every detail.
Defender: 1Ti 6:20 - oppositions "Oppositions" is the Greek antithesis, the very name of which bespeaks empty philosophies culminating in Marxism.
"Oppositions" is the Greek
Defender: 1Ti 6:20 - science falsely so called "Science falsely so called" is, in the Greek, literally "pseudo-science" or "pseudo-knowledge." This pseudo-science is nothing other than evolutionism...
"Science falsely so called" is, in the Greek, literally "pseudo-science" or "pseudo-knowledge." This pseudo-science is nothing other than evolutionism, which has been in "oppositions" against God as Savior and Creator and the world as His creation since the beginning of time. In Paul's day, it mainly took the form of Epicureanism (based on atheistic evolutionism) and Stoicism (based on pantheistic evolutionism). It soon would take the form of Gnosticism and later of Neo-Platonism, both also assuming evolution. In other parts of the world, it had the form of Taoism, Hinduism, Confucianism or Buddhism, all based on some form of pantheistic evolution and an infinitely old cosmos. In recent times it assumed the form of Darwinism, though men are now returning again to various forms of eastern religion and their systems of pantheistic evolution, still rejecting God as Creator and Christ as Savior. Yet all forms of evolutionism are pseudo-science at best, filled with "profane and vain babblings." Note the following summary of current scientific evidence against evolutionism:
1. There is no present evolution; only horizontal variations and extinctions.
2. There was no past evolution, only ubiquitous gaps between basic kinds in the fossils.
3. There can be no possible evolution since universal laws of conservation and decay now govern all natural processes.
4. There has been no time period long enough for evolution, for historical records go back only a few thousand years, and the fossil record speaks only of rapid formation.
5. There is no Biblical evolution (Gen 1:25; Gen 2:1-3; 1Co 15:38-39).
6. There could have been no theistic evolution, for death came into the world only when man sinned (Rom 5:12; 1Co 15:21).
7. There could have been no pantheistic evolution, for God condemns all who worship the creation as its own Creator (Rom 1:20-25)."
Defender: 1Ti 6:21 - erred Many have abandoned the Christian faith during the two thousand years since Christ because of various compromises with evolution. This is still happen...
Many have abandoned the Christian faith during the two thousand years since Christ because of various compromises with evolution. This is still happening today as many Christian colleges, seminaries and entire denominations are teaching theistic evolution (or its semantic variant, progressive creation) to their future leaders. This will, inevitably, degenerate, as it always has in the past, into atheism, humanism or pantheism, unless they come back to the Bible and true Christianity soon."
TSK: 1Ti 6:1 - servants // count // that the servants : Deu 28:48; Isa 47:6, Isa 58:6; Mat 11:9, Mat 11:30; Act 15:10; 1Co 7:21, 1Co 7:22; Gal 5:1
count : Gen 16:9, Gen 24:2, Gen 24:12, Gen 24:27...
servants : Deu 28:48; Isa 47:6, Isa 58:6; Mat 11:9, Mat 11:30; Act 15:10; 1Co 7:21, 1Co 7:22; Gal 5:1
count : Gen 16:9, Gen 24:2, Gen 24:12, Gen 24:27, 35-67; 2Ki 5:2, 2Ki 5:3, 2Ki 5:13; Mal 1:6; Act 10:7, Act 10:22; Eph 6:5-8; Col 3:22-25; Tit 2:9; 1Pe 2:17-20
that the : 1Ti 5:14; Gen 13:7, Gen 13:8; 2Sa 12:14; Neh 9:5; Isa 52:5; Eze 36:20,Eze 36:23; Luk 17:1; Rom 2:24; 1Co 10:32; Tit 2:5, Tit 2:8, Tit 2:10; 1Pe 2:12, 1Pe 3:16
TSK: 1Ti 6:2 - believing // let // because they are brethren // because they are // faithful // partakers // These believing : Col 4:1; Phm 1:10-16
let : Gen 16:4, Gen 16:5; Num 16:3; Mat 6:24; 2Pe 2:10; Jud 1:8
because they are brethren : 1Ti 5:1; Mat 23:8, Mat 25...
believing : Col 4:1; Phm 1:10-16
let : Gen 16:4, Gen 16:5; Num 16:3; Mat 6:24; 2Pe 2:10; Jud 1:8
because they are brethren : 1Ti 5:1; Mat 23:8, Mat 25:40; Rom 8:29; Gal 3:26-29; Col 3:11
because they are : Gal 5:6; Eph 1:1, Eph 1:15; Col 1:2, Col 1:4, Col 3:12; 2Th 1:3; Phm 1:5-7
faithful : or, believing
partakers : Joe 2:28; Rom 11:17; Eph 3:6; Heb 3:1, Heb 3:14; 1Pe 5:1
TSK: 1Ti 6:3 - any // to wholesome // the words // the doctrine any : 1Ti 1:3, 1Ti 1:6; Rom 16:17; Gal 1:6, Gal 1:7
to wholesome : 1Ti 1:10; 2Ti 1:13, 2Ti 4:3; Tit 1:9, Tit 2:1, Tit 2:2 *Gr: Pro 15:4; Tit 1:9, Tit ...
TSK: 1Ti 6:4 - He // proud // doting // about // words He : 1Ti 1:7, 1Ti 3:6; Pro 13:7, Pro 25:14, Pro 26:12; Act 8:9, Act 8:21-23; Rom 12:16; 1Co 3:18; 1Co 8:1, 1Co 8:2; Gal 6:3; Col 2:18; 2Th 2:4; 2Ti 3:...
He : 1Ti 1:7, 1Ti 3:6; Pro 13:7, Pro 25:14, Pro 26:12; Act 8:9, Act 8:21-23; Rom 12:16; 1Co 3:18; 1Co 8:1, 1Co 8:2; Gal 6:3; Col 2:18; 2Th 2:4; 2Ti 3:4; 2Pe 2:12, 2Pe 2:18; Jud 1:10,Jud 1:16; Rev 3:17
proud : or, a fool
doting : or, sick
words : Isa 58:4; Act 15:2; Rom 2:8, Rom 13:13, Rom 14:1; 1Co 3:3, 1Co 11:16, 1Co 11:18; 2Co 11:20; Gal 5:15, Gal 5:20,Gal 5:21, Gal 5:26; Phi 1:15, Phi 2:3, Phi 2:14; Tit 3:9; Jam 1:19, Jam 2:14-18; Jam 4:1, Jam 4:2, Jam 4:5, Jam 4:6; 1Pe 2:1, 1Pe 2:2
TSK: 1Ti 6:5 - Perverse // men // supposing // from Perverse : etc. or, Gallings one of another, 1Ti 1:6; 1Co 11:16
men : Mat 7:17-20, Mat 12:33; Joh 3:19-21; Eph 4:17-19; 2Th 2:8-11; 2Ti 3:8; Tit 1:15,...
Perverse : etc. or, Gallings one of another, 1Ti 1:6; 1Co 11:16
men : Mat 7:17-20, Mat 12:33; Joh 3:19-21; Eph 4:17-19; 2Th 2:8-11; 2Ti 3:8; Tit 1:15, Tit 1:16; Heb 3:12, Heb 3:13; 2Jo 1:8-10
supposing : 1Ti 6:6, 1Ti 3:3, 1Ti 3:8; 2Ki 5:20-27; Isa 56:11; Jer 6:13, Jer 8:10; Eze 33:31; Mat 21:13; Mat 23:14; Act 8:18-20, Act 19:24-28; Tit 1:11; 2Pe 2:3, 2Pe 2:15; Jud 1:11; Rev 18:3, Rev 18:13
TSK: 1Ti 6:6 - godliness // contentment godliness : 1Ti 4:8; Psa 37:16, Psa 84:11; Pro 3:13-18, Pro 8:18-21, Pro 15:16, Pro 16:8; Mat 6:32, Mat 6:33; Luk 12:31, Luk 12:32; Rom 5:3-5, Rom 8:2...
TSK: 1Ti 6:7 - we brought // certain we brought : Job 1:21; Pro 27:24; Ecc 5:15, Ecc 5:16
certain : Psa 49:17; Luk 12:20,Luk 12:21, Luk 16:22, Luk 16:23
TSK: 1Ti 6:8 - -- Gen 28:20, Gen 48:15; Deu 2:7, Deu 8:3, Deu 8:4; Pro 27:23-27, Pro 30:8, Pro 30:9; Ecc 2:24-26; Ecc 3:12, Ecc 3:13; Mat 6:11, Mat 6:25-33; Heb 13:5, H...
TSK: 1Ti 6:9 - they // snare // many // which they : Gen 13:10-13; Num 22:17-19; Jos 7:11; 2Ki 5:20-27; Pro 15:27, Pro 20:21; Pro 21:6, Pro 22:16, Pro 28:20-22; Isa 5:8; Hos 12:7, Hos 12:8; Amo 8:...
they : Gen 13:10-13; Num 22:17-19; Jos 7:11; 2Ki 5:20-27; Pro 15:27, Pro 20:21; Pro 21:6, Pro 22:16, Pro 28:20-22; Isa 5:8; Hos 12:7, Hos 12:8; Amo 8:4-6; Zec 11:5; Mat 13:22, Mat 19:22, Mat 26:15; Jam 5:1-4; 2Pe 2:15, 2Pe 2:16; Jud 1:11
snare : 1Ti 3:7; Deu 7:25; Psa 11:6; Pro 1:17-19; Luk 21:35; 2Ti 2:26
many : Mar 4:19; Eph 4:22; 1Jo 2:15-17
which : 1Ti 1:9; Num 31:8; Jos 7:24-26; Mat 27:3-5; Act 5:4, Act 5:5, Act 8:20; 2Pe 2:3
TSK: 1Ti 6:10 - the love // coveted // erred // and pierced the love : Gen 34:23, Gen 34:24, Gen 38:16; Exo 23:7, Exo 23:8; Deu 16:19, Deu 23:4, Deu 23:5, Deu 23:18; Jdg 17:10,Jdg 17:11; Jdg 18:19, Jdg 18:20,Jd...
the love : Gen 34:23, Gen 34:24, Gen 38:16; Exo 23:7, Exo 23:8; Deu 16:19, Deu 23:4, Deu 23:5, Deu 23:18; Jdg 17:10,Jdg 17:11; Jdg 18:19, Jdg 18:20,Jdg 18:29-31; 2Sa 4:10,2Sa 4:11; Pro 1:19; Isa 1:23, Isa 56:11; Jer 5:27; Jer 5:28; Eze 13:19, Eze 16:33, Eze 22:12; Mic 3:11, Mic 7:3, Mic 7:4; Mal 1:10; Mat 23:14; Act 1:16-19; Tit 1:11; Rev 18:13
coveted : 1Ti 6:21; 2Ti 4:10; Jud 1:11; Rev 2:14, Rev 2:15
erred : or, been seduced
and pierced : Gen 29:14, Gen 29:26, Gen 29:31-35; 2Ki 5:27; Psa 32:10; Pro 1:31; 2Pe 2:7, 2Pe 2:8
TSK: 1Ti 6:11 - But // O man // flee // and // righteousness But : 2Ti 2:22
O man : 1Ti 6:20; Deu 33:1; 1Sa 2:27, 1Sa 9:6; 1Ki 13:1, 1Ki 13:26, 1Ki 17:18, 1Ki 17:24, 1Ki 20:28; 2Ki 1:9, 2Ki 1:13; 2Ki 5:20, 2Ki 2...
But : 2Ti 2:22
O man : 1Ti 6:20; Deu 33:1; 1Sa 2:27, 1Sa 9:6; 1Ki 13:1, 1Ki 13:26, 1Ki 17:18, 1Ki 17:24, 1Ki 20:28; 2Ki 1:9, 2Ki 1:13; 2Ki 5:20, 2Ki 23:17; 1Ch 23:14; 2Ch 8:14; Neh 12:24, Neh 12:36; Jer 35:4; 2Ti 3:17
flee : 1Co 6:18, 1Co 10:14; 2Ti 2:22
and : 1Ti 5:10; Deu 16:20; Psa 34:14, Psa 38:20; Isa 51:1; Rom 14:19; 1Co 14:1; 2Ti 2:22; Heb 12:14; 1Pe 3:11
righteousness : 1Ti 4:12; Gal 5:22, Gal 5:23; Phi 4:8, Phi 4:9; Tit 2:11, Tit 2:12; 2Pe 1:5-7
TSK: 1Ti 6:12 - Fight // lay // whereunto // hast Fight : 1Ti 1:18; Zec 10:5; 1Co 9:25, 1Co 9:26; 2Co 6:7, 2Co 10:3-5; Eph 6:10-18; 1Th 5:8, 1Th 5:9; 2Ti 4:7
lay : 1Ti 6:19; Psa 63:8; Pro 3:18; Son 3:...
Fight : 1Ti 1:18; Zec 10:5; 1Co 9:25, 1Co 9:26; 2Co 6:7, 2Co 10:3-5; Eph 6:10-18; 1Th 5:8, 1Th 5:9; 2Ti 4:7
lay : 1Ti 6:19; Psa 63:8; Pro 3:18; Son 3:4; Phi 3:12-14; Heb 3:14, Heb 6:18; 1Jo 2:25; Rev 3:3
whereunto : Rom 8:28-30, Rom 9:23, Rom 9:24; Col 3:15; 1Th 2:12; 2Th 2:14; 2Ti 1:9; 1Pe 3:9; 1Pe 5:10
hast : 1Ti 6:13; Deu 26:3, Deu 26:17-19; Isa 44:5; Luk 12:8, Luk 12:9; Rom 10:9, Rom 10:10; Heb 13:23
TSK: 1Ti 6:13 - give // who quickeneth // who before // confession give : 1Ti 5:21
who quickeneth : Deu 32:39; 1Sa 2:6; Joh 5:21, Joh 5:26, Joh 14:25, Joh 14:26, Joh 14:6; Act 17:25; Rev 21:6; Rev 22:1
who before : Ma...
TSK: 1Ti 6:14 - keep // without // unrebukeable // until keep : 1Ti 6:20, 1Ti 4:11-16; 1Ch 28:9, 1Ch 28:10,1Ch 28:20; Col 4:17
without : Son 4:7; Eph 5:27; Heb 9:14; 1Pe 1:19; 2Pe 3:14
unrebukeable : Phi 2:1...
TSK: 1Ti 6:15 - who // the King who : 1Ti 1:11, 1Ti 1:17; Psa 47:2, Psa 83:18; Jer 10:10, Jer 46:18; Dan 2:44-47, Dan 4:34; Mat 6:13
the King : Ezr 7:12; Pro 8:15; Rev 17:14, Rev 19:...
TSK: 1Ti 6:16 - only // dwelling // whom // to whom only : 1Ti 1:17; Exo 3:14; Deu 32:40; Psa 90:2; Isa 57:15; Joh 8:58; Heb 13:8; Rev 1:8, Rev 1:17, Rev 1:18
dwelling : Psa 104:2; Hab 3:4; 1Jo 1:5; Rev...
only : 1Ti 1:17; Exo 3:14; Deu 32:40; Psa 90:2; Isa 57:15; Joh 8:58; Heb 13:8; Rev 1:8, Rev 1:17, Rev 1:18
dwelling : Psa 104:2; Hab 3:4; 1Jo 1:5; Rev 1:16, Rev 1:17, Rev 21:3, Rev 22:5
whom : Exo 33:20; Joh 1:18, Joh 6:46, Joh 14:9; Col 1:15
to whom : 1Ti 1:17; Rom 16:25-27; Eph 3:21; Phi 4:20; Jud 1:25; Rev 1:6, Rev 4:11, Rev 7:12
TSK: 1Ti 6:17 - Charge // rich // that they // trust // uncertain riches // but // the living // who // richly Charge : 1Ti 6:13, 1Ti 1:3, 1Ti 5:21
rich : Gen 13:2; Job 1:1-3; Mat 19:23, Mat 27:57; Luk 19:2, Luk 19:9, Luk 19:10
that they : Deu 6:10-12, Deu 8:17...
Charge : 1Ti 6:13, 1Ti 1:3, 1Ti 5:21
rich : Gen 13:2; Job 1:1-3; Mat 19:23, Mat 27:57; Luk 19:2, Luk 19:9, Luk 19:10
that they : Deu 6:10-12, Deu 8:17, Deu 33:15; 2Ch 26:16, 2Ch 32:25, 2Ch 32:26; Psa 10:3, Psa 10:4, Psa 73:5-9; Pro 30:9; Jer 2:31; Eze 16:49, Eze 16:50,Eze 16:56; Dan 4:30, Dan 5:19-23; Hos 13:6; Hab 1:15, Hab 1:16; Rom 11:20; Jam 1:9, Jam 1:10; Rev 18:6, Rev 18:7
trust : Job 31:24, Job 31:25; Psa 52:7, Psa 62:10; Pro 11:28; Jer 9:23, Jer 9:24; Mar 10:24; Luk 12:15-21; Eph 5:5
uncertain riches : Gr. the uncertainty of riches, Pro 23:5, Pro 27:24; Ecc 5:13, Ecc 5:14
but : Psa 62:8, Psa 84:11, Psa 84:12, Psa 118:8, Psa 118:9; Jer 17:7, Jer 17:8
the living : 1Ti 3:15, 1Ti 4:10; 1Th 1:9
who : Psa 104:28; Mat 6:32; Act 14:27, Act 17:25
TSK: 1Ti 6:18 - they do // rich // ready // willing to communicate they do : 2Ch 24:16; Psa 37:3; Ecc 3:12; Luk 6:33-35; Act 10:38; Gal 6:10; Heb 13:16; 1Pe 3:11; 3Jo 1:11
rich : 1Ti 5:10; Luk 12:21; Act 9:36; Tit 2:1...
they do : 2Ch 24:16; Psa 37:3; Ecc 3:12; Luk 6:33-35; Act 10:38; Gal 6:10; Heb 13:16; 1Pe 3:11; 3Jo 1:11
rich : 1Ti 5:10; Luk 12:21; Act 9:36; Tit 2:14, Tit 3:8; Jam 2:5
ready : Deu 15:7-11; Psa 112:9; Pro 11:24, Pro 11:25; Ecc 11:1, Ecc 11:2, Ecc 11:6; Isa 32:8, Isa 58:7; Luk 6:35, Luk 14:12-14; Act 2:44, Act 2:45, Act 4:34-37, Act 11:29; Rom 12:8, Rom 12:13; 1Co 16:2; 2Co 8:1, 2Co 8:2, 2Co 8:9, 2Co 8:12, 2Co 9:6-15; Phi 4:18, Phi 4:19; Heb 13:16; 1Jo 3:17
willing to communicate : or, sociable
TSK: 1Ti 6:19 - Laying // foundation // the time // lay Laying : Psa 17:14; Mat 6:19-21, Mat 10:41, Mat 10:42, Mat 19:21, Mat 25:34-40; Luk 12:33, Luk 16:9; Luk 18:2, Luk 18:22; Gal 6:8, Gal 6:9
foundation ...
TSK: 1Ti 6:20 - O Timothy // keep // avoiding // oppositions O Timothy : 1Ti 6:11; 2Ti 2:1
keep : 1Ti 6:14, 1Ti 1:11; Rom 3:2; 2Th 1:4, 2Th 2:15; 2Ti 1:13, 2Ti 1:14, 2Ti 3:14; Tit 1:9; Rev 3:3
avoiding : 1Ti 6:4...
TSK: 1Ti 6:21 - have // Grace // Amen have : 1Ti 6:10, 1Ti 1:6, 1Ti 1:19; 2Ti 2:18; Heb. 10:1-12:29
Grace : Rom 1:7, Rom 16:20,Rom 16:24; 2Ti 4:22; Tit 3:15; Heb 13:25
Amen : Mat 6:13
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)
Poole: 1Ti 6:1 - Let as many servants as are under the yoke // Count their own masters worthy of all honour 1Ti 6:1,2 The duty of servants.
1Ti 6:3-5 Those who teach not according to the apostle’ s doctrine
are to be avoided, as corrupters of Chri...
1Ti 6:1,2 The duty of servants.
1Ti 6:3-5 Those who teach not according to the apostle’ s doctrine
are to be avoided, as corrupters of Christianity.
1Ti 6:6-8 The gain of godliness with content.
1Ti 6:9,10 The evil of covetousness.
1Ti 6:11-16 What Timothy is to flee, and what to follow and perform.
1Ti 6:17-19 A charge to the rich not to be proud and confident in
their riches, but to be beneficent and liberal.
1Ti 6:20,21 Timothy is enjoined to adhere to the true faith, and
to shun profane and vain controversies.
Let as many servants as are under the yoke under the yoke of servitude, not being manumised, or made free.
Count their own masters worthy of all honour abundant honour: let Christian servants give their masters, instead of less, double the honour which pagan servants do. That the name of God and his doctrine be not blasphemed; for the credit of the gospel, and for the honour of God; that none may say that religion teacheth servants any disobedience, or breaketh the bands of civil relations: but on the contrary, that it obligeth professors to a more faithful and full discharge of such duties, servants to be the best of servants, &c.
Poole: 1Ti 6:2 - despise them // But rather do them service // Because they are faithful and beloved, partakers of the benefit // These things teach and exhort Some Christians were servants to Jews or pagans, who both came under the gospel notion of believers; as to these the apostle had given directions in...
Some Christians were servants to Jews or pagans, who both came under the gospel notion of believers; as to these the apostle had given directions in 1Ti 6:1 . Others served masters and mistresses that were Christians. The apostle, not ignorant of Satan’ s devices, foresaw that the former would be under a temptation to neglect and despise their masters or mistresses, because they were idolaters, or of a false religion, enemies to the gospel; and the latter under a temptation not to be so diligent and serviceable as they should be, because their governors in a spiritual sense were their equals, their brethren and sisters. The apostle here declares, that the rules of the gospel neither allow the one nor the other: as to the former he had spoken; nor, saith he, let those that have masters or mistresses that are Christians
despise them by which he means, not be equally obedient or serviceable to them, because there is a spiritual equality or relation between them.
But rather do them service looking upon this as a further obligation upon them.
Because they are faithful and beloved, partakers of the benefit because they are believers, such as love our common Lord, and are beloved of him, and such as all good Christians ought to love, being partakers of the gift of God, Christ Jesus, and the great benefit of redemption through his blood.
These things teach and exhort and he willeth Timothy to teach the Christians at Ephesus, that this was the will of God, and accordingly to call upon them for an obedience to it.
Poole: 1Ti 6:3 - If 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 If any man teach otherwise if there be any person who either more publicly or more privately shall take upon him to instruct people otherwise.
And c...
If any man teach otherwise if there be any person who either more publicly or more privately shall take upon him to instruct people otherwise.
And consent not to wholesome words: what he means by wholesome words his next words show; they are called wholesome because they tend to prevent the sickness of sin, or to cure the soul of its spiritual distempers.
Even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness words either spoken by Christ, or from Christ, or tending to his honour and glory, or to the promoting of piety and godliness, or which are according to the rule of godliness.
Poole: 1Ti 6:4 - He is proud // Knowing nothing // but doting about questions and strifes of words // Whereof cometh envy // Strife // Railings // Evil surmisings He is proudtetufwtai , he is swelled or blown up, i.e. with pride swelling in opinion and conceit of himself, he is a fanatic.
Knowing nothing solid...
He is proud
Knowing nothing solidly and truly,
but doting about questions and strifes of words is brain sick about questions of no use, but to make a contention about words.
Whereof cometh envy when he once comes to perceive that others are wiser than he.
Strife for an ignorant person, if proud, can never yield that another knows more than he doth.
Railings are commonly the revenges of ignorant sciolists, that would be thought something and are nothing; when they perceive they are outdone by others, then they rail.
Evil surmisings
Poole: 1Ti 6:5 - Perverse disputings of men of corrupt minds, and destitute of the truth // Supposing that gain is godliness // From such withdraw thyself Perverse disputings of men of corrupt minds, and destitute of the truthparadiatribai , mutual tearings, and gallings of or interferings with one anoth...
Perverse disputings of men of corrupt minds, and destitute of the truth
Supposing that gain is godliness all whose religion is gain of riches or reputation.
From such withdraw thyself with such men have nothing to do, avoid them in thy private converse, and cast them out of the church if their faults be public scandals, and they be contumacious.
Poole: 1Ti 6:6 - Godliness Godliness the exercise of a true faith in Christ, conjoined with a holy life, is a good revenue of itself, having in it autarkeiav , a self-sufficien...
Godliness the exercise of a true faith in Christ, conjoined with a holy life, is a good revenue of itself, having in it
A good man, Solomon saith, is satisfied from himself, Pro 14:14 ; for which reason alone godliness is
Poole: 1Ti 6:7 - -- This agreeth with Job 1:21 , and with experience, and is a potent argument against immoderate desires of having much of this world’ s goods, or...
This agreeth with Job 1:21 , and with experience, and is a potent argument against immoderate desires of having much of this world’ s goods, or using extravagant actions to obtain them; for when we have got all we can, we have got but a viaticum, something to serve us in our journey, which we must leave when we die, and whether to a wise man or a fool none knoweth, Ecc 2:19 .
Poole: 1Ti 6:8 - -- If therefore God gives us any thing more than is necessary for us, let us take it thankfully, and use it for God’ s glory; but if we have no mo...
If therefore God gives us any thing more than is necessary for us, let us take it thankfully, and use it for God’ s glory; but if we have no more than is just necessary for us, let us not repine, or murmur, but be content, without murmuring against God, or using any undue means, out of an inordinate desire to get more.
Poole: 1Ti 6:9 - But // 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 But or, for.
They that will be rich they who, out of a covetous and immoderate desire of being rich in this world’ s goods, will use any arts,...
But or, for.
They that will be rich they who, out of a covetous and immoderate desire of being rich in this world’ s goods, will use any arts, and do any unlawful thing, without any just regard to the law of God.
Fall into temptation and a snare fall into many temptations and snares, are exposed to impetuous inclinations and motions to that which is evil, and may and will be snares to their souls.
And into many foolish and hurtful lusts kindling in them many foolish and pernicious desires, contrary to the law of God.
Which drown men in destruction and perdition have a direct tendency to the eternal ruin of their souls, not to be prevented but by the force and powerful grace of God.
Poole: 1Ti 6:10 - For the love of money is the root of all evil // Which while some coveted after, they have erred from the faith // they have erred // And pierced themselves through with many sorrows For the love of money is the root of all evil money itself is not evil, but the immoderate love of it, whether discerned in an over eager desire afte...
For the love of money is the root of all evil money itself is not evil, but the immoderate love of it, whether discerned in an over eager desire after it, or an excessive delight in it, is the cause of much evil, both of sin and punishment.
Which while some coveted after, they have erred from the faith which money while some too greedily thirsted after, (for though the article be feminine and cannot grammatically agree with
they have erred or been seduced, from the faith, that is, the doctrine of the gospel, or profession of Christianity.
And pierced themselves through with many sorrows and exposed themselves to a great many sorrows, which have pierccd their very souls, such as cares, troubles for the loss of their estates, &c.
Poole: 1Ti 6:11 - O man of God // Flee these things // And follow after righteousness // Godliness // Faith // Love // Patience // Meekness O man of God that is, O thou minister of God, whose service is not the service of the world. It is a compellation borrowed from the Old Testament, wh...
O man of God that is, O thou minister of God, whose service is not the service of the world. It is a compellation borrowed from the Old Testament, where we find it often applied to such whose work was to reveal the Divine will, 2Ki 1:9 4:40,42 . By giving Timothy this compellation, he mindeth him how much he was concerned to contemn the world.
Flee these things flee this eager pursuit of riches.
And follow after righteousness and follow after justice, or the business of a righteous life, in thy conversation with men.
Godliness piety toward God.
Faith the exercise and life of faith.
Love love to God and thy neighbour.
Patience a quiet bearing of injuries.
Meekness a gentleness of spirit, opposed to all rash anger.
Poole: 1Ti 6:12 - good fight // Lay hold on eternal life // Whereunto thou art also called // And hast professed a good profession before many witnesses The fight of faith is our encountering that opposition which we meet with from the world, the flesh, or the devil, for a strenuous defending the do...
The fight of faith is our encountering that opposition which we meet with from the world, the flesh, or the devil, for a strenuous defending the doctrine of faith, or making it good by a life suitable to the rule of faith. This is called a
good fight either in opposition to the bad fights of the men of the world in maintenance of their lusts, or the ludicrous fights usual in their public games, or of the intrinsic nobleness and exercise of it, or the good event or issue of it; and Timothy is bid to fight it, by a metaphor either drawn from soldiers, or such as excrcise themselves in their games.
Lay hold on eternal life by eternal life is meant a right and title to it, which he calls to him to lay hold on, as is thought, by a metaphor from those that were exercised in their games, and did what they could first to lay hold of the prize proposed to conquerors.
Whereunto thou art also called to which eternal life, or rather to which good fight, thou art called, both by the internal call of God’ s Spirit, and by thy more external call to the ministry.
And hast professed a good profession before many witnesses and to which thou hast obliged thyself by covenant or promise, made either in thy baptism, or when thou wert set apart to thy ministry, or of which thou hast given a pledge, by thy profession and practice, in the sight of the Christians in Ephesus.
Poole: 1Ti 6:13 - who quickeneth the dead // who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession The apostle’ s care of the church showeth itself in these severe charges laid upon Timothy; though one whom he knew to be a faithful minister, ...
The apostle’ s care of the church showeth itself in these severe charges laid upon Timothy; though one whom he knew to be a faithful minister, he chargeth him, calling God to witness that he had fulfilled his part in laying this charge upon him. The name he here giveth unto God may possibly have a particular reference to the state of the gospel at that time, the doctrine and profession of which had many enemies, and so it is made use of here to comfort and encourage Timothy. God is called he
who quickeneth the dead Rom 4:17 ; here, he
who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession he proposeth the example of Christ to Timothy, as being the Head of those that witness a good confession.
Poole: 1Ti 6:14 - until the appearing of our Lord Jesus Christ The charge is, that he faithfully perform all the duties belonging to him as a Christian and a minister, commissioned from God, in the whole course ...
The charge is, that he faithfully perform all the duties belonging to him as a Christian and a minister, commissioned from God, in the whole course of his life, that he may not be liable to a just accusation for the neglect of any part of his office. This is enforced by the consideration of the appearance of our Lord Jesus Christ, that is, in the day of judgment, as the following words make evident. Yet the apostle seems to speak of it, as if Timothy should continue in his ministry till that appearance. But it is manifest by his cautionlug the Thessalonians against that false conceit, 2Th 2:2,3 , that the apostle knew the contrary; for he assures them that that day should not come till many great things enumerated by him should be accomplished. The meaning therefore of the words
until the appearing of our Lord Jesus Christ is the same with our Saviour’ s command to the angel of the church of Smyrna: Be thou faithful unto death, Rev 2:10 : for the whole flux of time from the death of any person till the day of judgment makes no alteration in his life; and consequently, whoever is faithful unto the death is so till the appearing of Christ. And there is no motive more powerful to a zealous and faithful discharge of our duty, no excitation more rousing from the security and carelessness of the flesh, than the serious believing consideration of the glorious reward to be dispersed by our Saviour to his faithful servants in that day, and the dreadful condemnation that shall pass upon those who have been careless and negligent in the sacred ministry.
Poole: 1Ti 6:15 - Which in his times he shall show // Who is the blessed and only Potentate // The King of kings, and Lord of lords Which in his times he shall showon Which Christ coming the second time, God in his time, his proper seasons, (so it is in the Greek), will show. Or: ...
Which in his times he shall show
Who is the blessed and only Potentate: God is said to be the only Potentate, because he only hath power in and from himself, by him kings reign; and he is called the blessed Potentate, because he is the fountain of all felicity and happiness.
The King of kings, and Lord of lords that is, the most mighty King and Lord, to whom all other princes are subjects, all other lords are vassals, Rev 17:14 19:16 . These terms seem here to be applied to the Father, though they agree also to the Son and the Spirit. They are applied to Christ, Rev 17:14 19:16 .
Poole: 1Ti 6:16 - Who only hath immortality // Dwelling in the light // Which no man can approach unto // Whom no man hath seen // Nor can see // To whom be honour and power everlasting. Amen Who only hath immortality of himself; our souls and angels are immortal from the gift of God: or immortality signifies here the same with eternity,...
Who only hath immortality of himself; our souls and angels are immortal from the gift of God: or immortality signifies here the same with eternity, or immutability.
Dwelling in the light continually encompassed with a glory that is unspeakable, 1Jo 1:5 .
Which no man can approach unto to which no man can in this life come nigh.
Whom no man hath seen nor did Moses, or Stephen, or any other, ever see his glory so as to comprehend it, or in the full perfection of it.
Nor can see nor can the sons of men see him with their bodily eyes, or so as to comprehend him in his perfection, though some have with their bodily eyes seen his back parts and appearances, and with their souls have, through his grace, been enabled spiritually to behold him.
To whom be honour and power everlasting. Amen: to which immortal, glorious, invisible God belongs, and let there for ever be given, honour and power.
Poole: 1Ti 6:17 - Charge them that are rich in this world // That they be not highminded // Nor trust in uncertain riches // But in the living God // Who giveth us richly all things to enjoy Charge them that are rich in this world: those that are rich in grace, and the good things of another life, need not this charge; but there are diver...
Charge them that are rich in this world: those that are rich in grace, and the good things of another life, need not this charge; but there are divers at Ephesus who have great estates in goods, or houses, or lands, and but poor in gracious habits, charge them.
That they be not highminded that their riches do not lift them up into a high conceit or opinion of themselves, which worldly riches often do.
Nor trust in uncertain riches and that they repose no confidence in them, making them their strong city, Pro 10:15 , as if they could secure them from evil, or make them happy.
But in the living God but let them repose their trust in God, who hath life in himself, giveth life unto all other things, and liveth for ever.
Who giveth us richly all things to enjoy and is he who gives us all we have, though it be bought with our penny.
Poole: 1Ti 6:18 - That they do good // That they be rich in good works // Ready to distribute // Willing to communicate That they do good that is, to others, as they have opportunity.
That they be rich in good works be plentiful in alms-deeds, or more generally in al...
That they do good that is, to others, as they have opportunity.
That they be rich in good works be plentiful in alms-deeds, or more generally in all good works of piety or charity.
Ready to distribute that they be not backward to distribute that of which God hath made them stewards, to those that want.
Willing to communicate but give freely and without grudging, according to their Master’ s order, as becometh those who are but stewards as to the riches which they have.
Poole: 1Ti 6:19 - That they may lay hold on eternal life Riches in themselves are but for the present, but there is a use may be made of them for the time to come, if we employ them for the better enabl...
Riches in themselves are but for the present, but there is a use may be made of them for the time to come, if we employ them for the better enabling us to do what God hath commanded us to do, Mat 6:20 Luk 12:33 : those acts of obedience to the command of God for the use of our estates, though they can merit nothing, (for what proportion can there be between a few shillings and eternal life?) yet will be a good bottom for us to hope for the time to come.
That they may lay hold on eternal life that God will give us an eternal happiness, not as a reward of debt, but of free grace.
Poole: 1Ti 6:20 - O Timothy, keep that which is committed to thy trust // Avoiding profane and vain babblings // And oppositions of science falsely so called O Timothy, keep that which is committed to thy trust either the doctrine of the gospel, which ministers ought to keep pure, and without mixture, or t...
O Timothy, keep that which is committed to thy trust either the doctrine of the gospel, which ministers ought to keep pure, and without mixture, or the ministerial office; be true and faithful in the discharge of it, preaching Christ and the doctrine of Christ.
Avoiding profane and vain babblings avoid all impertinent discoursings under the notion of preaching, which in thy discharge of that work are the best of them but profane babblings.
And oppositions of science falsely so called avoid also all idle speculations, and disputations, no way serving to the end of preaching, and falsely called science.
Poole: 1Ti 6:21 - Which some professing have erred concerning the faith // Grace be with thee Which some professing have erred concerning the faith which kind of science, some pretending and boasting of, studying to show themselves learned and...
Which some professing have erred concerning the faith which kind of science, some pretending and boasting of, studying to show themselves learned and subtle men, they have been led into errors in Christianity, apostatizing from the doctrine of faith.
Grace be with thee viz. the grace, mercy, and peace, from God the Father and Christ Jesus our Lord, mentioned 2Ti 1:2 .
( The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana. )
See GG: 19,38 September 19, 2004
See GG: 19,39 September 26, 2004
Haydock: 1Ti 6:1-2 - Lest the name and doctrine of the Lord be blasphemed // Let them not despise them Lest the name and doctrine of the Lord be blasphemed, or ill spoken of by infidels, when such as were converted refused to be servants. ---
Let them...
Lest the name and doctrine of the Lord be blasphemed, or ill spoken of by infidels, when such as were converted refused to be servants. ---
Let them not despise them, &c. That is, they who were servants under Christian masters, ought to think themselves more happy on that account, being brethren, and partakers of the same benefit of faith and grace. (Witham) ---
If servants be insolent and disobedient, their infidel masters will blaspheme the Christian religion, as if that were the cause of their disrespectful behaviour. And let them not be arrogant, or aspire to an equality with their Christian masters, under pretence that the profession of the same religion makes them brothers; but rather serve them with greater submission and affection, as partakers of the benefit of the same faith, the same baptism, the same hope, &c. (Calmet)
Haydock: 1Ti 6:4 - But sick about questions But sick about questions, [1] unprofitable disputes, blasphemies, which may either signify against God, or railing one against another, conflicts, ...
But sick about questions, [1] unprofitable disputes, blasphemies, which may either signify against God, or railing one against another, conflicts, &c.[2] and dissensions of men corrupted in their minds: such is the character and description he gives of those ancient heretics, which applies to heretics in general. (Witham)
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[BIBLIOGRAPHY]
Languens, Greek: noson. ֶgrotans; Erasmus, insaniens.
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[BIBLIOGRAPHY]
Conflictationes, Greek: paradiatribai, exercitationes.
Haydock: 1Ti 6:5 - Supposing gain to be piety Supposing gain to be piety. [3] The sense is the same, that they make a shew of piety only for gain-sake. (Witham)
===============================...
Supposing gain to be piety. [3] The sense is the same, that they make a shew of piety only for gain-sake. (Witham)
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[BIBLIOGRAPHY]
Existimantes quזstum esse pietatem, Greek: porismon einai ten eusebeian. In the ordinary Greek copies follows, G reek: aphistato apo ton toiouton, and so the Protestant translation, from which withdraw thyself. But Grotius and Dr. Wells leave them out, preferring those manuscripts that agree with the Latin Vulgate and with the Syriac.
Haydock: 1Ti 6:6 - But piety with sufficiency But piety with sufficiency, or when a man hath what is sufficient to support his necessities, is certainly great gain, is accompanied with the most...
But piety with sufficiency, or when a man hath what is sufficient to support his necessities, is certainly great gain, is accompanied with the most valuable advantages, the treasure of a good conscience, peace of mind, the grace of God, and hereafter a recompense of eternal glory. (Witham) ---
That man is certainly rich, however small his possession, if he desire nothing more below, and aspires eagerly after that blessing above, which alone can fill his heart. Mediocrity is an enviable state; it frees us from the dangers of riches, and from the temptations of extreme poverty: with this lot let us be content. Why should we fix our hearts on the fleeting possessions of the day: we had not them yesterday, and to-morrow they will not be ours; for as we were born so we must die.
Haydock: 1Ti 6:9 - For they who wish to become rich For they who wish to become rich. [4] He does not say, as St. John Chrysostom observes, they who are rich; as persons may be rich, and make good use ...
For they who wish to become rich. [4] He does not say, as St. John Chrysostom observes, they who are rich; as persons may be rich, and make good use of their riches to God's honour, and the good of others. But such as would be rich, who see riches, and have their heart and affections upon riches, fall into various temptations of injustice, of pride, and vanity, into hurtful lusts, which drown and plunge[5] men into perdition, &c. (Witham)
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[BIBLIOGRAPHY]
Qui volunt divites fieri, Greek: oi boulomenoi. St. John Chrysostom, ( Greek: log. iz. p. 321.) Greek: ouk aplos eipen, oi ploutountes, all oi boulomenoi.
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[BIBLIOGRAPHY]
Mergunt, Greek: buthizousi.
Haydock: 1Ti 6:10 - The root of all evils The root of all evils is covetousness,[6] or the love of money, as it is in the Greek; a covetous man being ready to sacrifice his soul for money. (W...
The root of all evils is covetousness,[6] or the love of money, as it is in the Greek; a covetous man being ready to sacrifice his soul for money. (Witham) ---
This truth is verified and illustrated by the example of Judas, in the gospel; of Ananias and Saphira, in the Acts; of Demas, mentioned by St. Paul in his second epistle to Timothy; and many others, who have made shipwreck of their faith through eagerness to gain riches. Whoever seeks visible and terrestrial goods with great avidity, cannot be supposed to retain much faith in things that are celestial and invisible. He quits a future real and substantial good to seek for a delusive happiness that presents itself, but which will prove a source of present and future evils.
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[BIBLIOGRAPHY]
Cupiditas, Greek: philarguria, amor pecuniז.
Haydock: 1Ti 6:11 - But thou, O man of God But thou, O man of God. [7] This, says St. John Chrysostom, is one of the highest title and commendations that can be given to any man. So are calle...
But thou, O man of God. [7] This, says St. John Chrysostom, is one of the highest title and commendations that can be given to any man. So are called Samuel, Elias, Eliseus. (1 Kings ii and ix.; 3 Kings xxxiii.) (Witham)
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[BIBLIOGRAPHY]
O homo Dei. See St. John Chrysostom, ( Greek: log. iz. p. 321.) Greek: mega axioma, &c. magna dignitas, &c.
Haydock: 1Ti 6:12 - Fight the good fight // And hast confessed a good confession before many witnesses Fight the good fight. Literally, strive [8] a good strife. St. Paul oftentimes brings this comparison of men striving for a prize. ---
And has...
Fight the good fight. Literally, strive [8] a good strife. St. Paul oftentimes brings this comparison of men striving for a prize. ---
And hast confessed a good confession before many witnesses, not only when baptized, not only when thou wast ordained a bishop, but by thy constancy and sufferings and persecutions, says St. John Chrysostom, thou we know not the particulars. (Witham) ---
Timothy had made profession of his faith at his baptism, at his ordination, and during the whole course of a life which, through many labours and persecutions, had been dedicated entirely to promote the faith. (D. Thomas [St. Thomas Aquinas]) ---
Like him let us also combat, if we aspire after the same triumph and prize.
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[BIBLIOGRAPHY]
Certa bonum certamen, Greek: agonizou ton kalon agona, which may be by running as well as by fighting.
Haydock: 1Ti 6:13 - Under Pontius Pilate Under Pontius Pilate, &c. Some expound it of the words and particular testimony Christ gave when he said he was king, but not of this world, who cam...
Under Pontius Pilate, &c. Some expound it of the words and particular testimony Christ gave when he said he was king, but not of this world, who came to teach the truth. We may rather understand it with others, of all Christ taught and suffered under Pilate, or whilst he was governor of Judea. (Witham)
Haydock: 1Ti 6:14 - That thou keep the commandment // Unto the coming of our Lord That thou keep the commandment. Some understand that of fighting manfully; others of loving God; others rather comprehend all that St. Paul had comm...
That thou keep the commandment. Some understand that of fighting manfully; others of loving God; others rather comprehend all that St. Paul had commanded him, and all the instructions given. ---
Unto the coming of our Lord; [9] which coming, he in due time will shew. This is the construction by the Greek. (Witham) ---
This coming will be desirable for Christians who have preserved or recovered their baptismal innocence, and for pastors who have faithfully fulfilled their ministry; but terrible, in the extreme, for all who have lived in the constant neglect and omission of their duties.
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[BIBLIOGRAPHY]
Usque ad Adventum Domini, quem, &c. Greek: mechri tes epiphaneias...en, not Greek: on, and so must agree with adventum.
Haydock: 1Ti 6:16 - Who only hath immortality // Light inaccessible Who only hath immortality; i.e. is immortal of himself, and by his own nature. ---
Light inaccessible; to human eyes or understandings. (Witham)
Who only hath immortality; i.e. is immortal of himself, and by his own nature. ---
Light inaccessible; to human eyes or understandings. (Witham)
Haydock: 1Ti 6:17 - Charge the rich of this world Charge the rich of this world not to confide in such uncertain goods; to strive to be rich in good works; to communicate [10] in lending, assisting...
Charge the rich of this world not to confide in such uncertain goods; to strive to be rich in good works; to communicate [10] in lending, assisting, giving to others, by which they will lay up an everlasting treasure. (Witham)
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[BIBLIOGRAPHY]
Communicare, Greek: koinonikous. See Greek: koinonein, Romans xii. &c.
Haydock: 1Ti 6:20 - O Timothy, keep that which is committed // Oppositions of knowledge falsely so O Timothy, keep that which is committed [11] to thy trust. He does not mean his charge of bishop, nor the graces of God, but the true and sound do...
O Timothy, keep that which is committed [11] to thy trust. He does not mean his charge of bishop, nor the graces of God, but the true and sound doctrine delivered to him either by writing or word of mouth, according to the common interpretation. See St. John Chrysostom, Vincentius Lirinensis, Commonitorii, chap. xvii. This is confirmed by the following words, avoiding the profane novelties [12] of words: (in the Greek empty, vain, babbling). The apostle here condemns new words, which change the doctrine; but sometimes to express the ancient doctrine, new words may be found necessary, as those of trinity, incarnation, consubstantiality, transubstantiation, &c. as St. Athanasius, St. Augustine, and others observed. See 2 Timothy i. 14. ---
Oppositions of knowledge falsely so [13] called. St. John Chrysostom understands in particular the errors of the Gnostics, so called from the same Greek word, who were successors of Simon Magus. But they perhaps not having the name when St. Paul wrote, we may rather understand heretics in general, who all pretend to an uncommon knowledge in Scripture, when they follow their own private judgment, and so fall from the faith. (Witham) ---
Keep the deposit, viz. of faith, which has been committed to thee. Throughout this whole epistle the apostle beseeches Timothy, in the most earnest manner, as a guardian of the faith, to preserve it without change. He every where condemns sects, heresies, and changes in faith. It would be well for the modern religionists, to inform us and themselves, why St. Paul is so particular in insisting upon union of faith, under pain of damnation, if it was the intention of Christ that men should differ on questions of religion. Let them tell us what St. Paul means, or else say plainly that they differ from the apostle's religion, and have formed their upon a more liberal scale. (Haydock)
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[BIBLIOGRAPHY]
Depositum custodi, Greek: ten parakatatheken phulaxon. See St. John Chrysostom on these words.
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[BIBLIOGRAPHY]
Profanas vocum novitates; though all the Greek copies have now Greek: kenophonias, vocum inanitates: the Latin interpreter must have read, Greek: kainophonias.
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[BIBLIOGRAPHY]
Falsi nominis scientiז, Greek: pseudonuma gnoseos. St. John Chrysostom, ( Greek: log. ie. ) Greek: tines eautous ekaloun tote Gnostikous.
====================
Gill: 1Ti 6:1 - Let 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 Let as many servants as are under the yoke,.... Not under the yoke of the law of God, or under the yoke of Christ; though the servants here spoken of ...
Let as many servants as are under the yoke,.... Not under the yoke of the law of God, or under the yoke of Christ; though the servants here spoken of were under both; but "under the yoke of government", as the Arabic version renders it; that is, under the yoke of men, in a state of servitude, under the government of masters, and in their service; being either apprentices to them, or bought with their money, or hired by them:
count their own masters worthy of all honour; and give it to them; which includes subjection to them; obedience to all their lawful commands, which are consistent with religion and reason, with the laws of God, and with the light of nature; and all reverence of them, and respect unto them, expressed by words and gestures: and all this is to be given to their own masters to whom they belong; who have a property in them; whose money or goods they are; and that be they what they will, as to their religion and temper; whether they be believers or unbelievers; or whether they be good and gentle, kind and humane; or whether they be froward, peevish, and ill natured:
that the name of God and his doctrine be not blasphemed; by unbelieving masters, who, should their believing servants be refractory, disobedient, rebellious, or disrespectful, would be apt to say, what a God do these men serve? is this their religion? is this the Gospel they talk of? does their doctrine teach them such things, to be disobedient to their masters, and carry it disrespectfully to them? does it disengage them from the laws of nature, and dissolve the bonds of civil society, and destroy the relation that subsists between man and man? If this be the case, away with their God and their doctrine too. Wherefore the apostle exhorts, that if believing servants have any regard to that name they are called by, and call upon, and to the doctrine of the Gospel they have embraced and professed; that they would be obedient and respectful to their masters; that they may have no occasion to speak reproachfully of God, and of the Gospel.
Gill: 1Ti 6:2 - And 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 // faithful and beloved // these things teach and exhort And they that have believing masters,.... That believe in one God, in opposition to the Gentiles, that held many gods, and in Jesus Christ, in distinc...
And they that have believing masters,.... That believe in one God, in opposition to the Gentiles, that held many gods, and in Jesus Christ, in distinction from the Jews; who believed in him with the heart, and professed him with their mouths, and held the mystery of faith in a pure conscience. What is said before, is said to servants that had unbelieving masters; who would be ready to blaspheme, should they act amiss. Servants were under a snare both ways, through the insinuations of false teachers; who suggested, that their servitude was not consistent with their Christian liberty; that they ought not to serve wicked men, because being called of God, they were advanced above them; nor good men, because they were upon a level with them. But the apostle teaches another doctrine;
let them not despise them, because they are brethren; of the same family named of Christ, and of the same household of God, and of faith, and have the same father; for though with regard to spiritual blessings, privileges, and ordinances, they were equal; yet not with regard to temporal and civil affairs; and therefore should not treat them with less respect, or be more backward to obey their lawful commands, on that account:
but rather do them service; more heartily, and with a greater good will, as to the Lord; these masters belonging to him, and being engaged in his cause; which they, their servants, by yielding a cheerful obedience to them, are assisting in: and the rather,
because they are faithful; in lesser things, in giving to them, their servants, what is just and equal, proper food and suitable raiment, and their just wages; and in using their wealth and riches in a good way, for the interest of Christ, the assistance of the poor saints, and the spreading of the Gospel; and so in greater things, by holding fast the profession of their faith, adhering to Christ, his truths and ordinances: or "because they are believing, or believers"; it is the same word as before used; and therefore they should be precious to them, and high in their esteem; for faith is a precious grace, and such as have it are chosen of God, and precious:
and beloved; of God, who had chosen them to salvation; and of Christ, who had redeemed them by his blood; and of the saints, who are taught of God to love one another; and this is another reason why they should be served, and not despised; and a third follows:
partakers of the benefit; of the free grace of God; of redemption and salvation by Jesus Christ, and of all spiritual blessings in him; and therefore should serve them the more cheerfully. The Syriac version renders it, "such as enjoy rest in", or "are refreshed by their service"; or "by their service to them", as the Arabic version: the sense is, that when believing servants serve their believing masters readily and faithfully, their masters are well pleased with them, delight in their service, and consider it as a benefit to them, and a kindness done them; and which therefore should animate and encourage them to serve them. Some understand these characters of
faithful and beloved, of the servants' themselves; that because they are such; therefore they should serve, and not despise their believing masters; and particularly the last clause, which may be rendered, "who in return receive a benefit from them", as food, raiment, and wages; and besides, they are used with humanity and kindness, and in a manner becoming Christians; to which agrees the Ethiopic version, which renders it, "who will receive and help you"; will take care of you, and assist you, and supply you with what is proper and necessary:
these things teach and exhort; the Syriac and Arabic versions add them; the servants. The apostle was not above instructing and exhorting persons of such a capacity, and in so low a state of life; and it became Timothy to do so likewise; and every minister of the word.
Gill: 1Ti 6:3 - If any man teach otherwise // or teach another doctrine // and consent not to wholesome words // even the words of our Lord Jesus Christ // And to the doctrine which is according to godliness If any man teach otherwise,.... Or another doctrine, as the Syriac version renders it; a doctrine different from what the apostle had now taught, conc...
If any man teach otherwise,.... Or another doctrine, as the Syriac version renders it; a doctrine different from what the apostle had now taught, concerning the duty of servants to their masters; as did the false teachers, who despised dominion or government; not only civil government, and so spoke evil of rulers and magistrates; and church government, and therefore reviled the apostles, elders, and pastors of churches; but family government, and encouraged disobedience to parents and masters; see 2Pe 2:10
or teach another doctrine, from that of the Bible, of Christ and his apostles:
and consent not to wholesome words: such as the doctrines of the Gospel; they are food to the saints, milk for babes, and meat for strong men; they are sweet and savoury food to a spiritual taste; they are nourishing, and the means of a spiritual growth; they are salutary and healthful; they have no corruption, taint, or poison in them:
even the words of our Lord Jesus Christ; the doctrines which he preached when on each, who was anointed with the Spirit of God without measure, to preach the Gospel, and by whom all the doctrines of grace and truth came; or the doctrines relating to Christ, to his person, offices, grace, righteousness, sacrifice and satisfaction; to what he is, has done, does, and will do.
And to the doctrine which is according to godliness. The whole Gospel is the mystery of godliness; it is the truth that is after it, and it has a tendency to promote true godliness in heart and life: even such is the nature of the more distinguishing doctrines of it, which are charged with licentiousness; as the doctrine of eternal and personal election; for though it is not of works, but of grace, yet holiness is a means fixed in election, and an end secured by it; it is the source and spring of all real holiness; holiness of heart is an evidence of it to believers themselves; and holiness of life is an evidence of it to the world; nor can anything more powerfully engage men to it than the consideration that they are chosen of God to grace and glory. The covenant of grace, which is absolute and unconditional, provides for both internal and external holiness; and the promises of it, under the influence of grace, powerfully operate in the minds of believers, to the cleansing of them from all impurity of flesh and spirit, and to the perfecting of holiness in the fear of the Lord: and so the doctrines of free justification, by the righteousness of Christ, which does not make void the law, nor discourage good works; and of Christ's bearing the sins of his people, and making satisfaction for them, that they being dead to sin might live unto righteousness; and of redemption of them by the blood of Christ from sin, Satan, and the law, which is done that they might be a peculiar people, zealous of good works; and of the effectual calling of them, which is with an holy calling; and of their final perseverance in grace and holiness, are all of them doctrines according to godliness, and greatly encourage and promote it: now, whoever does not accede to these truths, and acquiesce in them, but differs from them, and teaches the reverse of them, he is a false teacher, and is all that the apostle says in the next words.
Gill: 1Ti 6:4 - He is proud // knowing nothing // but doting about questions and strifes of words // and strifes of words // whereof cometh envy // strife // railings // evil surmises He is proud,.... Or swelled and puffed up with a vain conceit of himself and his own notions, and treats with an haughty air the faithful ministers of...
He is proud,.... Or swelled and puffed up with a vain conceit of himself and his own notions, and treats with an haughty air the faithful ministers of the word. The doctrines of grace are of an humbling nature, especially when they are spiritually and experimentally understood and received; but notional knowledge, knowledge of natural things, and the doctrines of men, such as are of their own invention, fill the mind with pride and vanity:
knowing nothing; as he ought to know; not anything that is solid and substantial; nothing of the Gospel of Jesus Christ: he may have knowledge of natural and civil things, but not of spiritual ones; he may have collected a medley of knowledge together, but what will be of no real use either to himself or others:
but doting about questions and strifes of words: or he is "sick or diseased"; his mind is distempered; he is like one in a fever, that is delirious; his head is light and wild; his fancy is roving, and he talks of things he knows not what; his head runs upon "questions"; foolish and unlearned ones, about the law and works, and the necessity of them to justification and salvation; concerning genealogies, and other fruitless and unprofitable subjects:
and strifes of words; mere logomachies; contending and quarrelling more about words than things, which tend to no profit, but to the subverting and confounding of hearers. The ill effects of which are as follow:
whereof cometh envy: at the superior gifts and talents of others; at their success, and any little degree of honour and respect they have from others; which shows that such men, in whom this vice is a governing one, are carnal men, for this is a work of the flesh; and that they are destitute of charity, or the grace of love, which envieth not: also from hence comes
strife; contention, quarrelling; the peace and comfort of particular persons, and even of whole communities, are broken and destroyed hereby; for foolish and unlearned questions gender strifes, 2Ti 2:24 which are very unbecoming the servants of the Lord, and very uncomfortable to the churches of Christ: yea, these also produce
railings; at one another, and especially at the faithful ministers of the Gospel; for when the false teachers cannot overcome them by Scripture and argument, they fall to railing and reviling of them: or entertain
evil surmises; groundless suspicions: or from hence follow, as the words may be rendered, "wicked opinions": concerning the being, perfections, purposes, and providence of God; concerning the person and offices of Christ; concerning the law and Gospel, grace and good works; and so the Syriac version renders it, "an evil opinion of the mind".
Gill: 1Ti 6:5 - Perverse disputings of men of corrupt minds // and destitute of the truth // Supposing that gain is godliness // from such withdraw thyself Perverse disputings of men of corrupt minds,.... Who being corrupt in their principles, and corrupters of the word of God, dispute in a very froward a...
Perverse disputings of men of corrupt minds,.... Who being corrupt in their principles, and corrupters of the word of God, dispute in a very froward and perverse way, rubbing and galling one another, and so provoke, to wrath and anger, and, every evil work:
and destitute of the truth of Christ, who is the truth, knowing nothing of him spiritually and savingly; and of the Gospel, the word of truth; and also of the truth of grace, being carnal, sensual, and having not the Spirit of God.
Supposing that gain is godliness; such were Simon Magus and his followers, and other false teachers, who made merchandise of men, looked everyone for his gain from his quarter, and acted as if there was nothing in religion but worldly profit and gain; these served themselves, their own bellies, and selfish interests, and not the Lord Jesus Christ. Wherefore the apostle gives the following advice to Timothy, and through him to all ministers and churches,
from such withdraw thyself: do not come near them; have nothing to do with them; do not lay hands on them, or admit them into the ministry; do not suffer them to preach, or encourage them by hearing them: if in the church, cast them out; have communion with them, neither in a civil nor in a religious way; avoid all conversation with them. The Vulgate Latin and Ethiopic versions omit this clause; it is wanting in the Alexandrian copy, and in Beza's Claromontane Exemplar, but is in other copies.
Gill: 1Ti 6:6 - But godliness with contentment is great gain. But godliness with contentment is great gain. By "godliness" is not meant any particular grace, but all the graces of the Spirit of God; as faith, hop...
But godliness with contentment is great gain. By "godliness" is not meant any particular grace, but all the graces of the Spirit of God; as faith, hope, love, fear, &c. the whole of internal religion, as it shows itself in outward worship, and in all acts of holiness of life and conversation; and which the doctrine that is according to godliness teaches and engages to; and this is gain, very great gain indeed. A man possessed of true godliness is a gaining, thriving, man: such as are godly, or truly gracious, they are come into good and happy circumstances, and are possessor of the true, solid, satisfying, durable, and unsearchable riches of grace; all their debts are paid, they are richly clothed, and deliciously fed, and are in a good family, even the household of God, who before were in debt, arrayed in rags, were in a starving condition, and strangers and foreigners; yea, they are heirs of God, joint heirs with Christ, and have both a right and a meetness for the heavenly inheritance; they are now made kings and priests to God, and, in the present state of things, have God to be their portion, and exceeding great reward; they have an interest in Christ, and in all spiritual blessings in him, and have the Spirit as the earnest of their future inheritance; they are rich in faith, and in good works; their souls, which were lost, are gained, and shall be saved with an everlasting salvation; and ere long they will be possessed of all the riches of glory, signified by a house not made with hands, a city which has foundations, whose builder and maker is God, an incorruptible inheritance, and a kingdom and glory: how great is the gain of godliness! And what adds to this gain, and now goes along with it, is "contentment"; for this is not to be considered as the condition of godliness being great gain, as if it was not so without it; but as the effect of godliness, what that produces, and as a part of its gain. The word here used signifies "sufficiency"; and so it is rendered in the Vulgate Latin version: it designs a competency of the good things of this life; and what that is, is expressed in 1Ti 6:8 and such God gives to them that fear him, his godly ones, who shall lack no good thing convenient for them; for godliness has the promise of this life, as well as of that which is to come; and God does give to such all things pertaining to life and godliness, even all things richly to enjoy. The word indeed properly signifies "self-sufficiency", which in its strict sense, only belongs to God, who is "El-Shaddai", God all-sufficient and self-sufficient; but here it intends such a sufficiency as a man himself judges to be so; for this phrase does not so much design the thing itself, which is a sufficiency, as the opinion, the sense which the godly man has of it, who himself judges it, as Jacob did, to be enough; and such a man is content with what he has, and thankful for it, submits quietly to the will of God, and patiently bears every adverse providence: and this is now the fruit and effect of godliness, or true grace, and is a considerable part of that gain which godliness brings with it; and such a man is a happy man indeed, let his circumstances be what they will. The Jews have a saying n, that
"he is a rich man whose spirit rests in, or is contented with his riches;''
that is, as the gloss explains it.
"who rejoices in his portion, be it little or much: thus, though godliness is not gain, nor gain godliness, in the sense of the false teachers, yet is it true gain in a spiritual sense.''
Gill: 1Ti 6:7 - For we brought nothing into this world // and it is certain we can carry nothing out For we brought nothing into this world,.... Which is a reason both clearly showing that godliness is great gain, since those who have it brought nothi...
For we brought nothing into this world,.... Which is a reason both clearly showing that godliness is great gain, since those who have it brought nothing into the world with them but sin, and yet are now in such happy circumstances as before described; and that godly persons should be content with what they have, even of worldly things, seeing they are so much more than they had when they came into the world, into which they came naked; and which should be a quieting consideration under the most stripping providences; see Job 1:21
and it is certain we can carry nothing out: as men come into the world, so will they go out of it; nor will they need their worldly substance after death, any more than they did before they were born; and what they now have, and use not, will then be lost to them, whatever gain it may be to others: wherefore it becomes them cheerfully to use what they have, and be content therewith; see Ecc 5:15. The Jews have a saying like this o, that
"as a man comes (into the world),
Gill: 1Ti 6:8 - And having food and raiment // let us be therewith content And having food and raiment,.... "Food" includes all things necessary to be ate and drank, of which there is a great variety, and is here expressed in...
And having food and raiment,.... "Food" includes all things necessary to be ate and drank, of which there is a great variety, and is here expressed in the plural number; and "raiment" every necessary covering, as the word used signifies, and includes an habitation, which is a cover and shelter from the inclementencies of the weather. And now having all these comforts and necessaries of life, food to eat, and drink to extinguish thirst and refresh, raiment to put on, and a house to dwell in,
let us be therewith content: there is very good reason why the saints should be content; since more than these things cannot be enjoyed; and these they have with a blessing, and as a fruit and token of the love of God to them; these were all that Jacob desired, Agur petitioned for, and Christ directs his disciples daily to pray for; and which to have, is to have enough, a proper sufficiency and competency: the words may be rendered, "we shall be content with them"; which the apostle could say for himself, Timothy, and others, who had been content, even when they wanted these things. The Vulgate Latin and Ethiopic versions read, "we are content"; and the Syriac version, "food and raiment are sufficient for us"; and so the apostle sets himself, and others, as examples of contentment to be imitated and followed.
Gill: 1Ti 6:9 - But 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 But they that will be rich,.... Not they that are rich; for some rich men are good men; and do much good with their riches; and are as free from tempt...
But they that will be rich,.... Not they that are rich; for some rich men are good men; and do much good with their riches; and are as free from temptations and snares, and foolish and hurtful lusts, as other persons, as Abraham, Joseph of Arimathea, Gaius, and others were; but such that would be rich, who labour after, make haste for it, and are resolved upon it, at any rate, right or wrong, as there be thousands, who never attain to it; so that the apostle does not point at rich men particularly, but at such who are determined to be rich, whether they ever are so or not: these
fall into temptation; not in such sense in which the phrase is used in Jam 1:2 but in such sense as Christ uses it, Mat 6:13 namely, a falling into temptation to sin, so as to be drawn away by it, and overcome with it:
and a snare; the Vulgate Latin version reads, "the snare of the devil", and so Beza's Claromontane copy; which perhaps is taken from 1Ti 3:7, and though this seems not to be the genuine reading, yet it may give the true sense: Satan may be compared to a fowler; his temptations to sin are his nets and snares; and they that will be rich, are the birds that are caught and entangled therein, out of which sometimes it is impracticable to extricate themselves:
and into many foolish and hurtful lusts; carnal and worldly lusts, the lusts of the flesh, the lust of the eye, and the pride of life, which are the things that are in the world and draw the affections to them; yea, what sin is there but such persons may, and do fall into; as defrauding of the neighbour, oppressing the poor, lying, perjury, theft, murder, rapine, violence, and injustice of every kind? so that they may be said to be "many", and some of them are "foolish". All sin is folly, and every wicked man is a foolish one, and acts a part quite contrary to reason; but some evil ways are notoriously silly, weak and foolish, and which they that will be rich make use of to get money; though others of them are sly and artful enough, and all of them are "hurtful" to their credit and reputation, or to the health of their bodies, and especially to the welfare of their immortal souls. So the phrase
"why is he called a king? because all obey him; why is he called old? because he is joined to him (a man) from his birth to his old age; and why is he called
Which drown men in destruction and perdition; that is, in utter ruin, in the ruin both of soul and body; and which is irrecoverable, like that of the drowning of a man in the sea, with a millstone about his neck; such folly and danger do those expose themselves to, who will be rich at any rate.
Gill: 1Ti 6:10 - For 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 For the love of money is the root of all evil,.... Of all the evils before mentioned, and of others; not money itself, as silver and gold, which are G...
For the love of money is the root of all evil,.... Of all the evils before mentioned, and of others; not money itself, as silver and gold, which are God's creatures, and his gifts, and may be used to, and answer many good purposes; but the love of it, and not any love of it; for there may be a lawful love of it, and desire after it, so far as it is requisite to the necessaries of life, to answer the calls of Providence, the duties we owe to God and men, to serve the interest of Christ, and do good to fellow creatures and fellow Christians: but it is an immoderate insatiable desire after it, and an inordinate love of it, which is here meant, such as is properly idolatry: as when a man loves it, not only besides, but above God; serves it as if it was God, and places his trust and confidence in it, independent of God, and his providence; such love of it is the source and spring of all iniquity, as above; it was the sin of Judas, and the root of all his iniquity. The phrase is Jewish. So idolatry is said to be
which while some coveted after; in a greedy and insatiable way:
they have erred from the faith; the doctrine of faith. Observing that the professors of it are generally poor, they have declined that path, and have not so much as heard the word; and if they have heard and embraced it, yet when persecution arises because of it, they drop their profession of it; or else their minds are so filled with worldly cares, and deceitful riches, that the word is choked, and becomes unprofitable, and by and by, Demas like, they forsake it, having loved this present world.
And pierced themselves through with many sorrows; riches are therefore fitly compared to thorns, which give great trouble and uneasiness, both in getting and keeping them; and oftentimes the reflection upon the unlawful ways and means made use of to obtain them, gives very pungent pain and distress; see Job 20:15. The apostle seem to allude to the Hebrew word
Gill: 1Ti 6:11 - But thou, O man of God // flee these things // And follow after righteousness // godliness // faith // love // patience // meekness But thou, O man of God,.... Not only by creation, as every man is; nor merely by special grace, as everyone is, that is chosen of God, redeemed by Chr...
But thou, O man of God,.... Not only by creation, as every man is; nor merely by special grace, as everyone is, that is chosen of God, redeemed by Christ, and regenerated and sanctified by the Spirit; but by his peculiar office, as an evangelist and minister of the word, being qualified for, and devoted to, and employed in the service of God. The phrase is taken out of the Old Testament, where the prophets, Elijah and Elisha, are so called, 2Ki 1:9,
flee these things; the Arabic version reads "these abominations"; namely, all questions and strifes of words, from whence so many evils follow, 1Ti 6:4 and all worldly gain, selfish interest, and mercenary views in religion; a wicked resolution to be rich, at any rate, and an immoderate love of the things of the world, and an eager pursuit after them, which expose to great danger, and even utter ruin; things very unbecoming any professor of religion, but much more a minister of the Gospel.
And follow after righteousness; not for justification before God, that he had followed after, and attained unto, which is the righteousness of Christ, and not of the law; but for the honour of religion before men; and intends the doing of justice between man and man, giving everyone their own, which in undue affection for the world sometimes leads men from:
godliness; spiritual religion, holiness of heart, and conversation, which has the promise of this life, as well as of the other, and with contentment is great gain; wherefore to pursue this is much better than greedily to run after the riches of this world, or with the false teachers to suppose that godliness lies in worldly gain, or in securing to a man his worldly interest:
faith; the grace of faith, which looks not to things seen, which are temporal, but to things not seen, which are eternal; and leads off the mind from sublunary enjoyments to God, and Christ, and the glories of another world; and is the leading grace to all others, and the foundation of good works, without which there is no pleasing in acts of moral righteousness, or in any acts of religious worship, which may be called godliness:
love; to God, which is inconsistent with serving mammon, or with an immoderate love of money; and to Christ, which will put a man on seeking, not his own things, but the things of Christ; and to the saints, which will direct him to serve them by acts of beneficence and liberality:
patience; in bearing reproaches and indignities; in suffering injuries, loss of goods, imprisonment, and every sort of persecution, for the sake of the Gospel; which a covetous disposition will not admit of: last of all,
meekness; or humility, not seeking great things, but being content with a lower station of life; for generally it is pride that puts men upon a determination to be rich at any rate: it may also design meekness in instructing the ignorant, in refuting error, and in reproving offenders.
Gill: 1Ti 6:12 - Fight the good fight of faith // lay hold on eternal life // whereunto thou art also called // and hast professed a good profession before many witnesses Fight the good fight of faith,.... The apostle suggests to Timothy, that he had other business to do than to mind the things of this world; his life w...
Fight the good fight of faith,.... The apostle suggests to Timothy, that he had other business to do than to mind the things of this world; his life was a state of warfare; he was a soldier, and was not to entangle himself with the things of this life; he had many enemies to engage with, as Satan, and his principalities and powers; sin, and the lusts of the flesh; the world, and the men of it, and a great fight of afflictions to endure with them; as also false teachers, with, whom particularly he was to fight the good fight of faith, that so the truth of the Gospel, which they resisted, might continue with the saints. This fight is called "the fight of faith"; partly in opposition to the law, and to
lay hold on eternal life; as Timothy for his encouragement is here bid to do. Eternal life is the prize of the high calling of God, which is held up, and held forth to those who are fighting the Lord's battles; and this they should look unto as the recompense of reward; and this they may lay hold upon, even now by faith, believing their interest in it, their right unto it, and that they shall enjoy it; of which they may be the more assured, because of their effectual calling:
whereunto thou art also called; not barely by the external ministration of the Gospel, in which sense many are called, but few chosen and saved; but internally, by the special grace and power of the Spirit of God; and such who are so called, are not only called to grace, but to eternal glory; and the God of all grace, who has called unto it, of his sovereign good will and pleasure, is faithful, and will bestow it. The word "also" is left out in the Alexandrian copy, and in the Vulgate Latin, and in all the Oriental versions; but it seems to be emphatic, and is used to strengthen Timothy's faith, as to the enjoyment of eternal life; since it was not only the reward of grace, following upon the good fight of faith, but was that also to which he was called by the grace of God:
and hast professed a good profession before many witnesses; both before the brethren at Lystra, at his baptism and admission into the church, before whom he gave an account of his faith, and made a profession of it; and who, upon this, and his agreeable life and conversation, gave a good report of him to the Apostle Paul, Act 16:1 and before the apostle, and the rest of the elders, when they laid their hands on him, whereby an extraordinary gift was conveyed unto him, 1Ti 4:14 or it may be before the men of the world, some violent persecutors, before whom he bravely, and with great intrepidity, professed his faith in Christ Jesus; and which he continued constantly to do, in every place wherever he came; and which being done so often, and so publicly, is a reason why he should keep on till the battle was over.
Gill: 1Ti 6:13 - I give thee charge in the sight of God // who quickeneth all things // And before Christ Jesus, who before Pontius Pilate witnessed a good confession I give thee charge in the sight of God,.... Who is omniscient and omnipotent:
who quickeneth all things; all creatures, for all animate creatures h...
I give thee charge in the sight of God,.... Who is omniscient and omnipotent:
who quickeneth all things; all creatures, for all animate creatures have their life, motion, and bring in him; and who quickeneth all his people, at first conversion, when dead in sin, and afterwards when dull and lifeless; and who will quicken the dead at the last day. This seems to be mentioned to strengthen Timothy against the fears of death, that should he die in fighting the Lord's battles, he was able to raise him from the dead, and would do it.
And before Christ Jesus, who before Pontius Pilate witnessed a good confession; or rather "under Pontius Pilate"; or, as the Arabic and Ethiopic versions render it, "in the time of Pontius Pilate"; for this may refer not only to the confession Christ made in his presence, at his examination by him, when he owned himself to be a King, declared the nature of his kingdom, and signified that the end of his incarnation was to bear a testimony to the truth; but it may also refer to the faithful, plain, and open witness Christ bore to truth throughout the whole of his ministry, under Pontius Pilate, by his doctrine and miracles, and at last by his sufferings and death, which he endured under him; and this is mentioned for Timothy's imitation, and to encourage him, and all other saints, to hold fast the profession of their faith to the end.
Gill: 1Ti 6:14 - That thou keep this commandment // without spot, and unrebukeable // until the appearing of our Lord Jesus Christ That thou keep this commandment,.... Meaning either what he had now last of all enjoined him, to fight the good fight of faith; or the whole of the or...
That thou keep this commandment,.... Meaning either what he had now last of all enjoined him, to fight the good fight of faith; or the whole of the orders he had given him throughout the epistle, relating both to the doctrine and discipline of the house of God; or rather the work and office of preaching the Gospel, which was committed to him by the Holy Ghost, and enjoined him by the commandment of the everlasting God: and this the apostle, before God and Christ, charges him to observe and keep, in the following manner,
without spot, and unrebukeable; the sense is, that he would discharge his ministerial function with all faithfulness and purity; that he would sincerely, and without any adulteration, preach the pure Gospel of Christ; and that he would so behave in his life and conversation, that his ministry might not be justly blamed by men, or he be rebuked by the church here, or by Christ hereafter: and this he would have him do,
until the appearing of our Lord Jesus Christ; to judge the quick and dead at the last day, and which will be very illustrious and glorious. Now Christ is hid from the eyes of men, but to them that look for him he will appear a second time in great glory; in the glory of his Father, and of his own, and of the holy angels; and when his saints will appear with him in glory: and this the apostle the rather mentions, since every man's work and ministry will then be made manifest; this bright day of Christ's appearing will declare it, and everyone must give an account of himself, and his talents, unto him: and this shows that the apostle did not design this charge, and these instructions, for Timothy only, but for all other ministers of the Gospel, till the second coming of Christ; though this was then, as now, so much unknown, when it would be, that it could not be said but Timothy might live unto it.
Gill: 1Ti 6:15 - Which in his times he shall show // who is the blessed // and only Potentate // the King of kings, and Lord of lords Which in his times he shall show,.... For though the time of Christ's appearing is unknown, yet the thing itself is certain; God will bring it about, ...
Which in his times he shall show,.... For though the time of Christ's appearing is unknown, yet the thing itself is certain; God will bring it about, and make it manifest in his own time, in the time that is fixed and appointed by him; and which is only known unto him, and which he keeps in his own power, and has reserved in his own breast:
who is the blessed; the Syriac version reads, "the blessed God"; who is blessed in himself, in his Son and Spirit, in the perfections of his nature; who is God all-sufficient, has enough in himself for himself, and for all his creatures; who is the fountain and the author of all blessedness, temporal, spiritual, and eternal, which any of them are, or shall be possessed of:
and only Potentate; or Governor of the whole world, which can be said of none but himself: he is the Governor among the nations, and over all the nations of the earth; his kingdom rules over all other kingdoms; and he has his power and government from himself, whereas all other potentates have their power from him, as follows:
the King of kings, and Lord of lords; from whom they receive their sceptres, crowns, and kingdoms; by whom they reign, and are continued in their power; for he sets up kings, and removes kings at his pleasure, and to him they must be accountable for all their administrations another day; and at present they are under his influence, and at his control; he has their hearts, and their counsels, as well as kingdoms, in his hands, and under his overruling providence; and causes all to answer his wise and eternal purposes. These titles are used by the Jews, who style him,
Gill: 1Ti 6:16 - Who only hath immortality // Dwelling in that light which no man can approach unto // Whom no man hath seen, nor can see // to whom be honour and power everlasting, Amen Who only hath immortality,.... Angels are immortal, and so are the souls of men, and so will be the bodies of men after the resurrection; but then nei...
Who only hath immortality,.... Angels are immortal, and so are the souls of men, and so will be the bodies of men after the resurrection; but then neither of these have immortality of themselves, they have it from God; who only has it, of himself, originally, essentially, and inderivatively.
Dwelling in that light which no man can approach unto; in this present, frail, and mortal state; yea, angels themselves cannot bear the lustre of it, but cover their faces with their wings; for God is light itself, as well as clothes himself with light, as with a garment; and is the Father and fountain of lights to all his creatures.
Whom no man hath seen, nor can see: nowhere but in Christ, at least spiritually and savingly; and that but very imperfectly in the present state: the sin, frailty, and mortality of human nature must be taken away, in order to inherit the kingdom of God, and enjoy the beatific vision of him; which saints in heaven have, who see him as he is, and in such sort as no man now does, or can see him:
to whom be honour and power everlasting, Amen. Which may be considered either as a wish, that such honour, power, and glory might be ascribed unto him, as we supply it; or as an assertion that it is given to him, as it is by the angels, and by the saints in heaven and in earth.
Gill: 1Ti 6:17 - Charge them that are rich in this world // that they be not high minded // nor trust in uncertain riches // but in the living God, who giveth us richly all things to enjoy Charge them that are rich in this world,.... Or in the things of this world. The Arabic version reads, "in this present world": in distinction from th...
Charge them that are rich in this world,.... Or in the things of this world. The Arabic version reads, "in this present world": in distinction from the world to come: some are poor in this world, and rich in another; others are rich in this world, and poor, and wretched, and miserable in the world to come: some are rich in both worlds, and such were at least some of those the apostle here refers to, who were members of the church at Ephesus, which was a rich city, and some rich men in it were called by the grace of God; and to distinguish these from others, who, though poor in this world, were rich in grace and in spiritual gifts, he so calls them; as well as to observe that their riches were like the world they were in, deceitful, empty, unsatisfying, and perishing: these the apostle would have not only spoke to, instructed, exhorted, and entreated, but strictly charged and commanded, without paying any regard to their worldly grandeur and riches,
that they be not high minded; the Ethiopic version reads, "that they be not lifted up in this world"; with their wealth and worldly substance, and look down from the height of their honour and riches with contempt upon the poor, entertaining high thoughts of themselves, as if their bodies were of another matter and make, when they have all one Maker, are of one blood, and of the earth, earthly, and must return to it; or as if their souls were more large and capacious, and they were wiser and more knowing, whereas riches are not always to men of understanding, a fool may be rich, and a wise man poor; or as if they were the peculiar favourites of heaven, when, for the most part, God chooses and calls the poor of this world; or as if others were unworthy of their looks, company, and conversation. Riches produce pride; rich men are apt to be proud of themselves, and despise others; and therefore this evil is taken notice of, as what they are to be cautioned against, and charged to the contrary:
nor trust in uncertain riches; or "in the uncertainty of riches"; they are here today, and gone tomorrow; no man that is possessed of them can be sure of them a moment; they make themselves wings and flee away; he that gives them, can take them away at pleasure: and there are various ways by which they are suddenly, and at once taken from the owners of them; as by loss in trade, by shipwreck, by inundations, by fire, by thieves, &c, and yet men are apt to promise themselves a continuance of them, and to have their dependence upon them, and place their trust and confidence in them, yea, even good men; and that very much to the neglect of, and disregard to the providence of God, which is always best and safest in every circumstance and station of life to depend upon, as follows:
but in the living God, who giveth us richly all things to enjoy; almost every word carries in it an argument or reason why he should be trusted, because he is God, and not a creature; the "living" God, who has life in himself, essentially and originally; is the author, giver, and maintainer of life in others; and who always is, ever continues unchangeably the same: and "giveth all things"; every good gift comes from him; all the gifts of nature, and bounties of Providence; and as he gives, he can take away, and therefore should be only regarded; and he gives all things "richly", largely, and plenteously; what is necessary and convenient, and abundantly more than men deserve: and that "to enjoy"; not to lay up, but to use for support, refreshment, and pleasure, though not to abuse.
Gill: 1Ti 6:18 - That they do good // That they be rich in good works // Ready to distribute // Willing to communicate That they do good,.... Rich men sometimes do much ill to themselves, to the hurt of their bodies, by luxury, intemperance, and debauchery, and to thei...
That they do good,.... Rich men sometimes do much ill to themselves, to the hurt of their bodies, by luxury, intemperance, and debauchery, and to their souls, to the ruin of them; and to others by fraud, oppression, and violence; for it is in the power of their hands to do much evil, and also to do much good, as they should; and much is required of them, since much is given them to do good with, and for which they are accountable: it becomes them, and especially such as believe in Christ, to do every good work in general, and to do acts of beneficence in particular, both to all men, and to the household of faith.
That they be rich in good works; or abound in the performance of them, as Dorcas is said to be full of good works and alms deeds; and to reckon that their true riches lie more in the exercise of grace, and in the fruits of it, doing good works, than in their worldly enjoyments. The phrase seems to be Rabbinical. Frequent mention is made of
Ready to distribute; unasked; and when they are asked, do not turn away, and put off, but give at once, and without grief, and with cheerfulness; want no arguments to press them to it, nor use any against it.
Willing to communicate; of their good things to the necessities of the poor, making them common to them, and them partakers of them. Some render the word "sociable", in opposition to that moroseness, stillness, and those haughty and forbidding airs, with which rich men are apt to treat the poor, when they should be affable and courteous to them, and admit them to a free conversation with them.
Gill: 1Ti 6:19 - Laying up in store for themselves // a good foundation against the time to come // good // against the time to come // That they may lay hold on eternal life Laying up in store for themselves..... Laying up a treasure in heaven, which will be for themselves to enjoy to all eternity; whereas what they lay up...
Laying up in store for themselves..... Laying up a treasure in heaven, which will be for themselves to enjoy to all eternity; whereas what they lay up here is for others, for their children or friends, and sometimes for strangers, and they know not who, whether for a wise man or a fool, yea, even for enemies: so it is said of King Munbaz, when he dispersed his father's treasures to the poor, his brethren and friends came about him, complaining of it; to whom he said w.
"my fathers treasured up below, I treasure up above. My fathers treasured "up for others", I treasure up
So it follows here,
a good foundation against the time to come; by which is meant, not a foundation of happiness, for that is laid already, and by God himself; and much less by doing acts of beneficence is that foundation laid; for there is no other foundation of happiness, life, and salvation, that can be laid, besides what is laid, which is Jesus Christ: nor is the apostle speaking of laying a foundation here, to build upon, but of laying up a foundation in heaven, by which he intends happiness itself; and which he calls a "foundation", because it is solid and substantial, permanent and durable, in opposition to the uncertain, precarious, transitory, and perishing enjoyments and treasures of this life; and
good, because profitable, when the laying up of worldly riches is often to the hurt of its owners, and will be useful, when they will not profit; and besides, will always continue, and be a foundation that will always support them, and never give way: now to lay up this is no other than to seek those things which are above, to show a concern for them, and to set the affections on them, and live in the comfortable hope and expectation of enjoying them. The phrase is the same with that in Mat 6:19 and takes in a regard to spiritual riches, the riches of grace flow, such as sanctifying, justifying, and pardoning grace through Christ; which will be a good foundation
against the time to come; and will give both a right and meetness for the enjoyment of the heavenly treasures, which will be for futurity, even to all eternity.
That they may lay hold on eternal life; not by way of merit, but as the free gift of God, which the riches of grace give a title to, and a fitness for; and which shall be laid hold upon, and enjoyed by all that seek the true riches. The Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions, read, "true life"; for the present life is rather a show, an appearance of life, than life itself.
Gill: 1Ti 6:20 - Keep that which is committed to thy trust // avoiding profane and vain babblings // And oppositions of science falsely so called Keep that which is committed to thy trust,.... That is, the Gospel, see 1Ti 1:11 which is a rich treasure put into earthen vessels, and ought to be ke...
Keep that which is committed to thy trust,.... That is, the Gospel, see 1Ti 1:11 which is a rich treasure put into earthen vessels, and ought to be kept pure and uncorrupt, and faithfully dispensed, and diligently preserved, that so it may be continued genuine and sincere, and not be either adulterated and depraved, or be taken away by false teachers. And it may also include his gifts for the ministration of it, which were to be kept in use, and stirred up, and not neglected, but cultivated and improved to the advantage of the church, and of the interest of Christ:
avoiding profane and vain babblings; about the law, and circumcision, and other things, which the false teachers insisted much on, and amused their hearers with; and which were vain, empty, useless, and unprofitable talk. Some copies, and so the Vulgate Latin version, read, "profane newnesses of words"; or new words, which ought not to be introduced, for they often bring in new doctrines: the form of sound words, the wholesome words, the words of our Lord Jesus Christ, the words which the Holy Ghost teacheth, should be held fast; and especially all new words should be avoided, which are contrary to them, or in the least weaken them, or detract from them.
And oppositions of science falsely so called; the false teachers boasted of their science and knowledge, but it was not true, solid, spiritual, and saving; it was not an experimental knowledge of the Gospel; it was not the excellent knowledge of Christ, which has eternal life connected with it; it was merely notional and speculative; it was idle, empty, and useless, mere Pagan philosophy, and vain deceit, upon which they formed antitheses, or oppositions and objections to the truths of the Gospel; and even opposed themselves, and the word of God, as well as the faithful ministers of it.
(Knowledge is not determined by a "show of hands". Even though the majority of people believe something, that does not make it true. The majority today do not believe in Noah's flood, 2Pe 3:4. It was so in Noah's day also, but the unbelievers all drowned! Many fervently believe in evolution and try to compromise the scriptures with it. This verse stands as a stark warning to those who do not try everything through God's Word. Isa 8:20 Editor.)
Gill: 1Ti 6:21 - Which some professing // have erred concerning the faith // Grace be with thee. Amen // The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana Which some professing,.... Pretending to be masters of the above science, boasting and making great show of it, and valuing themselves upon it:
hav...
Which some professing,.... Pretending to be masters of the above science, boasting and making great show of it, and valuing themselves upon it:
have erred concerning the faith: have wandered from the way of truth, and gone into the path of error; have fallen from the doctrine of faith, and made shipwreck of it, and become entire apostates: from the danger attending vain jangling, the use of new words, the profession of a false science, and making objections from it against the truth, does the apostle dissuade Timothy from them, since they generally issue in apostasy.
Grace be with thee. Amen. This the apostle wishes to him, that he might be enabled to discharge every branch of his duty he had pointed to him in this epistle, and to keep him from all evil, and every false way, and preserve him safe to the kingdom and glory of God. And which he doubted not but would be his case, and therefore puts his "Amen" to it. The Alexandrian copy and Arabic version read, "grace be with you. Amen".
The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana. This last clause is left out in the Alexandrian copy and Syriac version; and indeed, in the apostle's time, Phrygia was not known by such an appellation as "Pacatiana", which was given it some years after by the Romans; and which shows, that the subscriptions to the epistles are not only of human authority, but of later date, at least some of them. The Arabic version calls it the metropolis of Phrygia, and leaves out "Pacatiana"; and one of Beza's manuscripts, instead of "Laodicea", reads "Macedonia", from whence, as from Philippi, or some other city there, he thinks it was written; and several learned men have been of opinion that it was written from Philippi.