1 Timothy 6:16
Verse
Context
Sermons
A.W. Tozer
Mariano Di Gangi
Michael Durham
T. Austin-Sparks
George Fox
John Gill
Lewis Sperry ChaferSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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. Dwelling in the light which no man can approach unto - All this is said by the apostle in three words φως οικων απροσιτον, inhabiting unapproachable light. Such is the excessive glory of God, that neither angel nor man can approach it. It is indeed equally unapproachable to all created beings. 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. 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. Ti1 6:15 Ὁ μακαριος και μονος Δυναστης, ὁ Βασιλευς των βασιλευοντων, και Κυριος των κυριευοντων. The supreme Being is also styled the King of kings, and the Blessed, by Aeschylus in his tragedy of the Supplicants: - Αναξ ανακτων, μακαρων Μακαρτατε, και τελεων Τελειοτατον κρατος. Ver 520. Ed. Porson. "O King of kings! most Blessed of the blessed! most Perfect of the perfect!" Ti1 6:16 Ὁ μονος εχων αθανασιαν, φως οικων απροσιτον. In the Antigone of Sophocles there is a sublime address to Jove, of which the following is an extract: Αγηρως χρονῳ Δυναστας, Κατεχεις Ολυμπου Μαρμαροεσσαν αιγλαν. 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: - Κεκαλυμμενε νου Ιδιαις αυγαις. "O intellectual Being! veiled in thine own effulgence!" And a few lines after, he says, - Συ το κρυπτομενον Ιδιαις αυγαις. "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, Ti2 4:8.
Jamieson-Fausset-Brown Bible Commentary
Who only hath immortality--in His own essence, not merely at the will of another, as all other immortal beings [JUSTIN MARTYR, QuÃ&brvbrst. 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 Co1 15:53-54. dwelling in the light which no man can approach unto--After life comes mention of light, as in Joh 1:4. That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [BENGEL]. It is unapproachable on account of its exceeding brightness [THEOPHYLACT]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [THEOPHYLACT, To Autolycus] (Psa 104:2; Jo1 1:5). no man hath seen-- (Exo 23:20; Joh 1:18; Col 1:15; Heb 11:27; Jo1 4:12). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (Mat 5:8; Co1 13:12; Jo1 3:2; Rev 22:4).
John Gill Bible Commentary
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.
1 Timothy 6:16
Fight the Good Fight
15which the blessed and only Sovereign One—the King of kings and Lord of lords—will bring about in His own time.16He alone is immortal and dwells in unapproachable light. No one has ever seen Him, nor can anyone see Him. To Him be honor and eternal dominion! Amen.
- Scripture
- Sermons
- Commentary
God's Peculiar People
By A.W. Tozer3.1K24:20Peculiar People1TI 6:141TI 6:162TI 1:102TI 2:132TI 4:1TIT 2:13In this sermon, the preacher emphasizes the importance of being zealous for good works as children of God. He highlights that God does not approve of armchair Christianity or ivory tower Christianity, where believers simply have theoretical knowledge but lack action. The preacher encourages everyone, even those who may not be theologians, to actively engage in understanding and applying the teachings of the Bible. He also mentions the blessed hope of the appearing of Jesus Christ and the role of grace in teaching believers to be zealous for good works. The sermon references various Bible verses, including Titus 2:14 and 2 Timothy 1:10.
The Light of the World
By Mariano Di Gangi2732:59Following JesusJesusLight Of The WorldPSA 119:105ISA 9:2MAT 5:14JHN 3:19JHN 8:12EPH 5:8COL 1:131TI 6:161JN 1:5REV 21:23Mariano Di Gangi emphasizes that Jesus is the light of the world, contrasting the darkness of sin and ignorance with the illuminating truth and guidance that comes from following Him. He recounts the story of the woman caught in adultery to illustrate Jesus' mercy and the call to leave a life of sin. Di Gangi explains that true faith involves a commitment to follow Jesus, which leads to spiritual enlightenment and moral clarity. He warns against the temptation to prefer darkness over light, highlighting the consequences of ignoring Christ's guidance. Ultimately, he encourages believers to embrace the light of life that Jesus offers, leading to freedom from sin and a relationship with God.
How to Approach a Holy God
By Michael Durham0DEU 18:15JHN 1:141TI 3:161TI 6:16HEB 4:16HEB 10:19Michael Durham preaches about the unapproachable holiness of God and the necessity of a mediator to bridge the gap between humanity and God. He emphasizes the danger of disregarding God's holiness, as seen in the consequences faced by Ananias, Sapphira, and others in the Bible. Durham highlights the importance of approaching God through Jesus Christ, the Prophet and Mediator, who makes God approachable and knowable to humanity, providing a way for sinners to come boldly before the throne of grace and find mercy and grace in their time of need.
The Spirit as Light
By T. Austin-Sparks0PSA 119:105JHN 1:4JHN 14:16ACT 26:9EPH 1:17EPH 5:81TI 6:161JN 1:5REV 21:11T. Austin-Sparks preaches about the Holy Spirit as Light, emphasizing the importance of transparency, fearlessness, disinfection, and joy that come with walking in the light of the Spirit. He highlights how the Holy Spirit works to bring complete purity and honesty, combat fear, heal spiritual diseases, and bring joy and inspiration. The sermon delves into the significance of allowing the Holy Spirit to illuminate our hearts and minds, guiding us into all truth and transforming us into vessels of light that impact the world around us.
Epistle 111
By George Fox0Abiding in ChristPlainness of SpeechEXO 22:18DEU 18:10PSA 1:4ECC 5:2ISA 61:3MIC 4:4LUK 3:23JHN 1:9ROM 13:31CO 1:12CO 2:162CO 3:122CO 5:11COL 4:62TH 1:82TH 2:71TI 6:16TIT 2:122PE 1:201JN 1:7JUD 1:4George Fox warns believers to speak plainly and truthfully, allowing their words to reflect the light of Christ within them. He emphasizes that words should be life-giving and rooted in the grace of God, contrasting this with the consequences of ungodliness and deceit. Fox encourages the faithful to dwell in the light, which leads to purity in speech and unity among believers, ultimately producing righteousness. He reminds them that true ministry and prophecy come not from human will but from God, urging them to abide in Christ as branches of the true vine. The sermon calls for a life of integrity and sincerity, free from hypocrisy and flattery.
1 John 1:5
By John Gill0God as LightCommunion with GodPSA 36:9ISA 60:1MAT 5:14JHN 1:5JHN 8:12EPH 5:81TI 6:16JAS 1:171PE 2:91JN 1:5John Gill emphasizes that the message from God, as revealed through Christ, is that God is light, symbolizing purity, holiness, and knowledge, devoid of any darkness or sin. This declaration serves as a promise that those who walk in the light will have communion with Him, while those in darkness will not. Gill explains that God, being light, illuminates the truth and is knowable through His creation and His Word, particularly through His Son. He stresses that God's nature is unchanging and perfectly holy, contrasting with the ignorance and sin found in humanity. Ultimately, the sermon calls believers to recognize and embrace the light of God in their lives.
God the Son: His Resurrection and Ascension
By Lewis Sperry Chafer0DAN 12:2JHN 5:25ACT 24:151CO 15:22PHP 3:111TH 4:161TI 6:162TI 1:10REV 20:4REV 20:11Lewis Sperry Chafer delves into the profound topic of resurrection, emphasizing the unique nature of Christ's resurrection as the 'firstfruits' and the order of procession in the resurrection of believers. He highlights the eternal significance of the resurrection, refuting the notion of a 'general resurrection' and explaining the pivotal role of Christ's resurrection in the divine plan. Chafer explores the relationship between Christ's resurrection and His death, the New Creation, and the observance of the first day of the week as a commemoration of the New Creation. He also outlines the seven reasons given in Scripture for Christ's resurrection and the two ascensions of Christ into Heaven, detailing the purposes and ministries associated with each ascension.
Papal Infallibility
By Ian Paisley0PSA 146:3JER 17:51CO 1:251TI 6:16REV 19:16Ian Paisley delivers a sermon critiquing the claim of infallibility within the Papal system, emphasizing that infallibility belongs only to God and not to any human being. He highlights the inconsistencies and imperfections of Peter, questioning the audacity of his professed successors to claim such an attribute. Paisley exposes the historical record of the Popes, depicting a lineage marred by impiety, profligacy, and wickedness, challenging the notion of Papal infallibility. He dissects the arguments for infallibility in both the Pope and General Councils, ultimately concluding that the belief in Papal infallibility is preposterous and devoid of substantial grounds.
God's Anatomy Upon Man's Heart
By Thomas Watson0PSA 44:5PSA 139:2PSA 139:12JER 23:24ROM 13:11TI 6:16HEB 4:13JAS 1:5Thomas Watson preaches about the omniscience of God, emphasizing that all things are naked and open before His eyes. He calls for humility, repentance, and soul-affliction in the face of God's all-seeing knowledge. Watson delves into the metaphor of God's heart-anatomy, dissecting the thoughts and motives of the heart, highlighting that even the most secret designs of man are fully known to God. He warns against hypocrisy, partial goodness, and using religion as a mask for sin, urging believers to walk in virtue and duty under the constant gaze of God's omniscient eye.
Open Intercourse With God.
By Horatius Bonar0Divine CommunicationFellowship With GodJOB 10:4JOB 12:10PSA 32:8PSA 94:9PSA 119:73MAT 6:22LUK 15:13COL 1:151TI 1:171TI 6:16Horatius Bonar emphasizes the natural and necessary relationship between God and humanity, asserting that open and direct communication with our Creator is essential to our existence. He explains that God, being our Creator, desires fellowship with us, and this connection is not hindered by any barriers except those we create ourselves. Bonar illustrates that the distance from God is unnatural and contrary to our design, as we were made to delight in Him and He in us. He encourages believers to recognize their inherent need for God, as true fulfillment and joy come from this divine relationship. Ultimately, Bonar reassures that God longs for our return and restoration to Him, highlighting His unwavering desire for communion with His creation.
(Living as Jesus Lived) 3. Living in Holiness
By Zac Poonen0GEN 1:31PRO 14:27JHN 12:26ROM 8:31TI 4:81TI 6:16HEB 4:15HEB 10:19HEB 12:10JAS 1:21PE 4:12PE 1:31JN 1:51JN 4:8Zac Poonen preaches on the holiness of God and the call for believers to also walk in holiness. Through the example of Jesus, who faced and overcame every temptation without sin, believers are encouraged to follow His path of obedience and self-denial. Jesus, as our Forerunner, paved the way for us to run the race of faith with endurance, relying on the power of the Holy Spirit to overcome sin and live in victory. The life of Jesus demonstrates that through obedience to God's Word and a life of godliness, believers can partake in the divine nature and experience the joy of walking as Jesus walked.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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. Dwelling in the light which no man can approach unto - All this is said by the apostle in three words φως οικων απροσιτον, inhabiting unapproachable light. Such is the excessive glory of God, that neither angel nor man can approach it. It is indeed equally unapproachable to all created beings. 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. 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. Ti1 6:15 Ὁ μακαριος και μονος Δυναστης, ὁ Βασιλευς των βασιλευοντων, και Κυριος των κυριευοντων. The supreme Being is also styled the King of kings, and the Blessed, by Aeschylus in his tragedy of the Supplicants: - Αναξ ανακτων, μακαρων Μακαρτατε, και τελεων Τελειοτατον κρατος. Ver 520. Ed. Porson. "O King of kings! most Blessed of the blessed! most Perfect of the perfect!" Ti1 6:16 Ὁ μονος εχων αθανασιαν, φως οικων απροσιτον. In the Antigone of Sophocles there is a sublime address to Jove, of which the following is an extract: Αγηρως χρονῳ Δυναστας, Κατεχεις Ολυμπου Μαρμαροεσσαν αιγλαν. 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: - Κεκαλυμμενε νου Ιδιαις αυγαις. "O intellectual Being! veiled in thine own effulgence!" And a few lines after, he says, - Συ το κρυπτομενον Ιδιαις αυγαις. "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, Ti2 4:8.
Jamieson-Fausset-Brown Bible Commentary
Who only hath immortality--in His own essence, not merely at the will of another, as all other immortal beings [JUSTIN MARTYR, QuÃ&brvbrst. 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 Co1 15:53-54. dwelling in the light which no man can approach unto--After life comes mention of light, as in Joh 1:4. That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [BENGEL]. It is unapproachable on account of its exceeding brightness [THEOPHYLACT]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [THEOPHYLACT, To Autolycus] (Psa 104:2; Jo1 1:5). no man hath seen-- (Exo 23:20; Joh 1:18; Col 1:15; Heb 11:27; Jo1 4:12). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (Mat 5:8; Co1 13:12; Jo1 3:2; Rev 22:4).
John Gill Bible Commentary
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.