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1 Timothy 6

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‹ Chapter 5 1 Timothy — All Chapters Chapter 7 ›

“THE FIRST EPISTLE TO TIMOTHY”

Chapter Six IN THIS CHAPTER

  1. To note the warnings about being obsessed with disputes and arguments over words, wranglings of men, etc.

  2. To appreciate the counsel given to those who desire to be rich, and to those who are rich

  3. To consider what the man of God is expected to flee and to pursue

SUMMARY This final chapter begins with instructions concerning servants and their duties toward their masters, especially toward those masters who believe (1 Timothy 6:1-2). A description then follows of those who might teach otherwise and not consent to the wholesome words of our Lord and His doctrine which is according to godliness (1 Timothy 6:3-5). Mentioning the value of godliness when accompanied by contentment, Paul warns of the need to be content with food and clothing, and the danger facing those who desire to be rich (1 Timothy 6:6-10).

Timothy is then charged to flee such things and to pursue things becoming a man of God. He is encouraged to fight the good fight of faith, and to lay hold on eternal life. He is then solemnly urged by Paul to keep the commandment without spot and blameless until our Lord’s appearing, whom Paul describes in the most amazing terms (1 Timothy 6:11-16).

The epistle ends with instructions for Christians who are rich in this world, and with an impassioned plea for Timothy to guard what was committed to his trust, avoiding profane and vain babbling over false doctrine which has led others away from the faith (1 Timothy 6:17-21).

OUTLINE I. (1 Timothy 6:1-2) A. HOW THEY SHOULD REGARD THEIR MASTERS (1 Timothy 6:1)1. As worthy of all honor (1 Timothy 6:1 a) 2. So that God and His doctrine might not be blasphemed (1 Timothy 6:1 b)

B. HOW THEY SHOULD REGARD MASTERS (1 Timothy 6:2)1. Not to be despised because they are brethren (1 Timothy 6:2 a) 2. But to serve them, remembering that those who are benefited are believers and beloved (1 Timothy 6:2 b)

II. BY GREED (1 Timothy 6:3-10) A. SUCH (1 Timothy 6:3-5)1. Anyone who does not consent to the wholesome words of our Lord, and to the doctrine according to godliness (1 Timothy 6:3) 2. He is proud, knowing nothing (1 Timothy 6:4 a) 3. He is obsessed with disputes and arguments over words (1 Timothy 6:4 b) a. From which come envy, strife, reviling, evil suspicions (1 Timothy 6:4 c) b. From which come useless wranglings of men of corrupt minds and destitute of the truth (1 Timothy 6:5 a) 4. Who supposes that godliness is a means of gain (1 Timothy 6:5 b)

B. THE OF (1 Timothy 6:6-8)1. Godliness with contentment is great gain (1 Timothy 6:6) a. For we brought nothing into this world (1 Timothy 6:7 a) b. And it is certain we can carry nothing out (1 Timothy 6:7 b) 2. Thus we should be content with food and clothing (1 Timothy 6:8)

C. THE DANGERS FACING THOSE WHO DESIRE TO BE RICH (1 Timothy 6:9-10)1. Those who desire to be rich fall… a. Into temptation and a snare (1 Timothy 6:9 a) b. Into many foolish and harmful lusts (1 Timothy 6:9 b) …which drown men in destruction and perdition (1 Timothy 6:9 c) 2. For the love of money is a root of all kinds of evil (1 Timothy 6:10 a) a. For which some have strayed from the faith in their greediness (1 Timothy 6:10 b) b. And have pierced themselves with many sorrows (1 Timothy 6:10 c)

III. THE MAN OF GOD HIMSELF (1 Timothy 6:11-16) A. GENERAL (1 Timothy 6:11-12)1. Flee the things described before, such as the desire to be rich (1 Timothy 6:11 a) 2. Pursue righteousness, godliness, faith, love patience, gentleness (1 Timothy 6:11 b) 3. Fight the good fight of faith (1 Timothy 6:12 a) 4. Lay hold on eternal life (1 Timothy 6:12 b) a. To which you were called (1 Timothy 6:12 c) b. To which you have confessed the good confession in the presence of many (1 Timothy 6:12 d)

B. A SOLEMN CHARGE (1 Timothy 6:13-16)1. Urged by Paul in the sight of… a. God, who gives life to all things (1 Timothy 6:13 a) b. Jesus Christ, who witnessed the good confession before Pontius Pilate (1 Timothy 6:13 b) 2. To keep the commandment without spot, blameless until the Lord’s appearing (1 Timothy 6:14) a. Which He will manifest in His own time (1 Timothy 6:15 a) b. Who is then described as:

  1. The blessed and only Potentate, the King of kings and Lord of lords (1 Timothy 6:15 b)
  2. He who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see (1 Timothy 6:16 a) c. To whom be honor and everlasting power (1 Timothy 6:16 b)

IV. THE RICH (1 Timothy 6:17-19) A. WHAT TO COMMAND THEM (1 Timothy 6:17)1. Not to be haughty, nor trust in uncertain riches (1 Timothy 6:17 a) 2. But to trust in the living God, who gives us richly all things to enjoy (1 Timothy 6:17 b)

B. WHAT TO THEM (1 Timothy 6:18-19)1. To do good, to be rich in good works, ready to give, willing to share (1 Timothy 6:18) 2. Storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life (1 Timothy 6:19)

V. CHARGE TO TIMOTHY (1 Timothy 6:20-21) A. A FERVENT PLEA TO TIMOTHY (1 Timothy 6:20-21 a)1. To guard what was committed to his trust (1 Timothy 6:20 a) 2. To avoid the profane and vain babbling and contradictions of what is falsely called knowledge (1 Timothy 6:20 b) 3. For by professing such, some have strayed concerning the faith (1 Timothy 6:21 a)

B. A FINAL : “GRACE BE WITH YOU. AMEN” (1 Timothy 6:21 b) REVIEW FOR THE CHAPTER

  1. What are the main points of this chapter?- Instructions concerning servants (1 Timothy 6:1-2)
  1. How were servants to consider their masters? Why? (1 Timothy 6:1)- As worthy of all honor
  • That the name of God and His doctrine may not be blasphemed

  1. What were the servants who had believing masters cautioned against doing? (1 Timothy 6:2)- Despising them because they are brethren

  2. How is one described who does not consent to the words of our Lord, and to the doctrine which is according to godliness? (1 Timothy 6:3-4)- Proud, knowing nothing, obsessed with disputes and arguments over words

  3. What is of great gain? (1 Timothy 6:6)- Godliness with contentment

  4. With what should we be content? (1 Timothy 6:8)- Having food and clothing

  5. What happens to those who desire to be rich? (1 Timothy 6:9)- They fall into temptation and a snare, and into many foolish and harmful lusts

  6. What is a root of all kinds of evil? (1 Timothy 6:10)- The love of money

  7. What have some done in their greediness? (1 Timothy 6:10)- Strayed from the faith, and pierced themselves through with many sorrows

  8. What is the man of God to pursue? (1 Timothy 6:11)- Righteousness, godliness, faith, love, patience, gentleness

  9. What is the man of God to fight, and to lay hold of? (1 Timothy 6:12)- He is to fight the good fight of faith, and lay hold on eternal life

  10. What did Paul urge Timothy to do? (1 Timothy 6:13-14)- To keep the commandment without spot, blameless until our Lord’s appearing

  11. How does Paul describe our Lord Jesus Christ? (1 Timothy 6:15-16)- The blessed and only Potentate, the King of kings, and Lord of lords

  • Who alone has immortality, dwelling in unapproachable light
  1. What was Timothy to command the rich? (1 Timothy 6:17-19)- Not to be haughty, nor to trust in uncertain riches but in the living God
  • To do good, to be rich in good works, ready to give, willing to share
  • To store up for themselves a good foundation for the time to come, that they may lay hold on eternal life
  1. What was Timothy to avoid? Why? (1 Timothy 6:20-21)- Profane and vain babbling and contradictions of what is falsely called knowledge
  • By professing such things, some have strayed concerning the faith
  1. What was Paul’s final benediction to Timothy in this letter? (1 Timothy 6:21)- Grace be with you

Commentary by David Lipscomb(3) 1 Timothy 6:1-21 Ti 6:1 Let as many as are servants under the yoke–[Human slavery was one of the most perplexing questions the gospel of Jesus Christ had to face. It was common to all peoples and nations, and entered into all grades and ranks of society. In the old world war and commerce were equally responsible for its existence. To attempt to eradicate it by preaching against it as hateful to God and degrading to man would have produced rebellion and revolution in its darkest and most violent form. Christ did not propose to break up such relations by violence. He recognized the relationship, regulated it, and put in operation principles that in their workings would so mold public sentiment as to break down all evil relations and sinful institutions.] A very grievous type of slavery existed throughout all the countries of Asia and Europe at the time of the introduction of the Christian religion: The relation of both masters and servants was recognized by the apostles.

Here Paul is instructing Timothy how he should teach servants to conduct themselves toward their masters. Under the yoke means in slavery. 1 Timothy 6:1 count their own masters worthy of all honor,–They were not to think for a moment that Christianity was to interfere with the existing social relations and put master and slave on an equality on earth, but they were to show respect and honor to their own masters. 1 Timothy 6:1 that the name of God and the doctrine be not blasphemed. –That no reproach be brought upon the name of God whom the servants worshipped. On the other hand, the fidelity of the Christian servants in the discharge of all the duties laid on him by the master should commend his religion to his master. 1 Timothy 6:2 And they that have believing masters, let them not despise them,–Here he recognizes that believers could be masters. In the spiritual kingdom they were one in Jesus Christ , brethren invested with equal rights; [and the slave might conclude that this destroyed the earthly relation of master and slave. But this spiritual relationship though, it must influence and modify the civil relationship, did not dissolve it. In civil relation they were still master and slave, and a Christian is forbidden to cease to honor and be obedient to the civil relation.] 1 Timothy 6:2 because they are brethren;–The slave would think because his master was a Christian he ought to set him free because he was his brother, and if he did not he would condemn or despise him. 1 Timothy 6:2 but let them serve them the rather, because they that partake of the benefit are believing and beloved.–On the other hand, let the service be more cheerful because they are brethren who partake of the benefits of service. Paul impresses that they ought to prefer to work for a Christian master because a brother was helped by their labors. 1 Timothy 6:2 These things teach and exhort.–It is likely that disturbances had taken place over these questions. On such questions it would be easy to arouse deep feelings in slaves. From the severity of the denunciation in the next verse of those who teach differently, we may justly conclude that evil-disposed persons had been teaching differently and arousing discontent and a rebellious spirit. SECTION THREE

1 Timothy 6:3-211. AGAINST AND 1 Timothy 6:3-101 Ti 6:3 If any man teacheth a different doctrine,–The form of statement here used is general, but it comprehends all teaching contrary to that of the inspired apostle. It is quite probable that among other heretical doctrines adapted to embitter different classes of society against each other and excite a social revolution, was human slavery. It is evident that such teaching, while it wholly ignored the spiritual significance and value of the gospel, was in high degree dangerous where a great portion of the population were slaves. It could result only in revolution. Hence, the importance of the instruction to slaves to be in obedience to their masters. While he nowhere affirms the rightfulness of the relation of master and slave, in all his epistles he instructs slaves to be in obedience to their masters. 1 Timothy 6:3 and consenteth not to sound words, even the words of our Lord Jesus Christ,–This reference must be to the general tenor of the teaching of the Lord Jesus Christ, which was to interfere with no relation regulated by the government. [Here he was in all probability referring to such sayings of the Lord as: “Then saith he unto them, Render therefore unto Caesar the things that are Caesar’s; and unto God the things that are God’s.” (Matthew 22:21.) “Resist not him that is evil : but whosoever smiteth thee on thy right cheek, turn to him the other also.” (Matthew 5:39.) But the false teachers, who were the bitterest enemies of the truth would not consent to “sound words, " though they were the words of the Lord Jesus Christ.] 1 Timothy 6:3 and to the doctrine which is according to godliness;–Such a state of insubordination and discontent as they would produce would be a great hindrance to the progress of the gospel. 1 Timothy 6:4 he is puffed up, knowing nothing,–He is self-conceited , thinks his reasons above the teachings of the Lord and the apostles. All such really know nothing as they should know. They do not know that God in his workings does not suddenly break these relations, but he lays down principles that work out results gradually and gently through changing the heart and molding and directing the feelings and purposes. God, in other words, works results through the heart, changes the outward acts and relations first by changing the heart and feelings. Hence he breaks and changes no relation by sudden and violent means. 1 Timothy 6:4 but doting about questionings and disputes of words,–They had such a morbid fondness for questionings and disputings over untaught questions and words that it amounted to a disease. These men deal with subtle, useless, and unpractical questions, which have no practical bearing on ordinary life , and only tend to stir up strife and useless discussion, and to make men discontented and rebellious. 1 Timothy 6:4 whereof cometh envy,–Envy is uneasiness, pain, mortification, or discontent, excited by another’s prosperity, or by his superior knowledge, or possessions. strife,–Angry contention, hostile struggling, fighting, the disposition to be quarrelsome and contentious, the feeling which seeks to irritate. It is not strife for truth and right, but simply for its own sake. 1 Timothy 6:4 railings,–Harsh and abusive language toward those who will not concede a point–a common effect of disputes and more commonly of disputes about small and unimportant matters than of those which are of magnitude. 1 Timothy 6:4 evil surmisings,–Evil surmisings are the imaginings of evils or wrongs of others without clear testimony. This seems to grow out of the depravity of the flesh and shows itself in the disposition to attribute evil motives to the acts of others. This disposition is very prevalent among men, even among Christians. This habit is here placed in bad association, and is a warning to all who could please God that it should be sedulously avoided. The habit arises from a bitter, jealous spirit toward others; it is really the reflection of the evil heart of him who cultivates the spirit, and usually indicates that he is actuated by evil motives in what he does, and that he judges others by his own spirit. 1 Timothy 6:5 wranglings of men–These words close the long catalogue of the fruits of the teaching of the false teachers of the faith in Christ and point out that the wranglings engendered by these useless and unhappy controversies would be no mere temporary difficulties, but would indefinitely prolong their destructive work. 1 Timothy 6:5 corrupted in mind–They corrupted the word of God, and thus prepared the way for the debasement of their own mind , leading in turn to that pride and ignorance which were their most distinguishing qualities.] 1 Timothy 6:5 and bereft of the truth,–[This indicates that the truth was once theirs. They had corrupted the word of God, and thus prepared the way for the debasement of their own mind, leading in turn to that pride and ignorance which were their most distinguishing qualities. The truth was theirs once, but they forfeited it by their unfaithfulness and corruption.] 1 Timothy 6:5 supposing that godliness is a way of gain.–[They did not preach contentment to the slaves or induce them to acquiesce with patience in their hard lot, but rather persuaded them to use religion as a means of worldly betterment. Such counsel would have disorganizing, disintegrating effects upon society. But it was, besides, a degradation of the doctrine of Christ. Godliness was not designed to be a lucrative business or to be followed only so far as it subserved the promotion of worldly interests. Simon Magus and such men as made “merchandise” of the gospel are examples of this class. Such persons would be “teaching things which they ought not, for filthy lucre’s sake.” (Titus 1:11.)]

1 Timothy 6:6 But godliness with contentment is great gain:–Contentment pertains not to the place or condition, but to the heart. Being contented in our lot is great gain. It is a precious treasure that brings much joy in this world, and then an unfailing treasure in the world to come. It is great gain to learn to be content without riches or earthly treasures. [In this concise and weighty sentence Paul expresses both these main ideas that godliness makes us content, and to be content is the highest good.]

1 Timothy 6:7 for we brought nothing into the world, for neither can we carry anything out;–Every earthly possession is only meant for this life–for the period between the hour of birth and death–then we should only be concerned about what we can wisely use in our journey through life. To burden ourselves with more is to hinder our usefulness and our true enjoyment of life and our opportunities for doing good for others and for improving ourselves. 1 Timothy 6:8 but having food and covering we shall be therewith content.–What we eat and what we wear is all the material good we get out of riches. [What else may be granted should be received with thanksgiving. Still it is not absolutely necessary, and the earnest and devout Christian will be satisfied when his actual needs are supplied.] 1 Timothy 6:9 But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts,–The eagerness for riches brings temptation to sin. They are led into a snare of Satan. The effort to gain riches and enjoy them excites many hurtful lusts, which burden the heart, destroys the better aspirations and desires of the spirit, and makes one a sordid and selfish being. 1 Timothy 6:9 such as drown men in destruction and perdition.–There is no truth more plainly taught on the pages of inspiration than all unjust means–or means gained when we make anxiety for money the chief end of our labors–bring ruin, poverty, and shame upon men and their families. The longer it remains in the family the deeper the ruin it works, the more highly it exalts them the deeper in shame it drags them down. Every dollar brought into a family by dishonest and unjust means is a curse, a poverty breeder to that family. [The gratification of desires, whether these desires are centered in the lower animal passions or in the pursuit of yet baser and more selfish passions, still invariably leads to the destruction of the poor, frail human body first. This premature breaking up of the earthly tabernacle is the herald and precursor of the final perdition of the immortal soul.] 1 Timothy 6:10 For the love of money is a root of all kinds of evil:–An inordinate desire of earthly things or of what belongs to our neighbor. Covetousness is a vice that becomes stronger in old age when other vices are weakened; it can never be satisfied; it renders men the abhorrence of God, cruel, oppressive, and unjust toward neighbors; and betrays the man into sins and miseries unnumbered. 1 Timothy 6:10 which some reaching after have been led astray from the faith,–Some had been so deceived as to depart from the faith or living according to the requirements of God. [The one who covets gold longs for opportunities in which his love of money finds a field for exercise.] 1 Timothy 6:10 and have pierced themselves through with many sorrows.—They have overwhelmed themselves with many sorrows and afflictions. [The reference here is most likely to the many pains, agonies, troubles attending money seeking, the pangs of conscience, the miseries of unsatisfied greed, and the conscious failure of attaining life’s best end.]2. FIGHT THE GOOD FIGHT OF FAITH 1 Timothy 6:11-161 Ti 6:11 But thou, O man of God,–“Man of God” is one devoted to the service of God. It frequently in the Old Testament means the prophets inspired of God and sent to teach the people, but under the new covenant the name is extended to all faithful men in the Lord Jesus Christ. (2 Timothy 3:17.) 1 Timothy 6:11 flee these things;–Paul gives Timothy and all teachers of the religion of the Lord Jesus Christ the warning to flee from the love of money, and get far away from such desires and all the evils and dangers it brings. 1 Timothy 6:11 and follow after righteousness,–The apostle says: “Be not overcome of evil, but overcome evil with good. (Romans 12:21.) The “man of God” fleeing from all covetous longings for money must follow after righteousness, shape his inner life after “the law of the Spirit of life in Christ Jesus, " which makes “free from the law of sin and of death.” (Romans 8:2.) 1 Timothy 6:11 godliness,–Godliness gives contentment with food, raiment, and what at present we enjoy. 1 Timothy 6:11 faith,–Faith in God and Christ assures of a better and more abiding substance reserved in heaven for us. (1 Peter 1:3-12.) 1 Timothy 6:11 love,–Love is manifested in doing good to our fellow men , and the divine law tells us that it is the only way we can do it , hence “love therefore is the fulfillment of the law.” (Romans 13:10.) 1 Timothy 6:11 patience,–[Patience is that state of mind and heart that enables one to face difficulties and obstacles that make him willing to toil and suffer adversity in order to maintain his loyalty to God.] 1 Timothy 6:11 meekness.–Meekness suppresses our wrath and indignation against those who are injurious to us and takes away from us that which is our own–submission to the divine will. 1 Timothy 6:12 Fight the good fight of the faith,–Faith in God calls man to a vigorous fight with evil in his own soul that he against the influences of the flesh may keep the faith, and then it summons him to maintain the faith in the world. The Christian teacher especially had to maintain that truth against the fierce opposition of the world, and before the world both in precept and example of what faith in Christ will make of a man. 1 Timothy 6:12 lay hold on the life eternal,–He was to do the things required to gain eternal life. In fighting “the good fight of the faith” a man lays hold on eternal life because faith leads him to do the things that fit him for eternal life. 1 Timothy 6:12 whereunto thou vast called,–Unto the attainment of eternal life Timothy had been called. 1 Timothy 6:12 and didst confess the good confession in the sight of many witnesses.–Timothy was brought before the rulers, was imprisoned for confessing and not denying that Jesus is the Christ. Of him it is said: “Know ye that our brother Timothy bath been set at liberty; with whom, if he’ come shortly, I will see you.” (Hebrews 13:23.) Certainly the greater probability is that his confession took place when he was on trial for his life. The special merit in the confession was in making it in the face of danger and even death. 1 Timothy 6:13 I charge thee in the sight of God,–He cautions him to remember that God witnesses and will hold him to strict account if he fails to meet the responsibility thus taken upon himself. 1 Timothy 6:13 who giveth life to all things,–God is the source of all life , and from him all life comes. “In him was life; and the life was the light of men.” (John 1:4.) 1 Timothy 6:13 and of Christ Jesus, who before Pontius Pilate witnessed the good confession;–This confession of Jesus Christ was made when he was on trial for his life before Pontius Pilate. The special merit in the confession was in making it in the face of danger and death–an occasion similar to that in which he warned the twelve to confess and not to deny him. Paul says: “Because if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” (Romans 10:9-10.) This was addressed to Christians, not concerning the plan of entering into the church and having their sins pardoned, but of the course that would lead to eternal life. Faith in God and the courage to confess Christ is just as essential to salvation at every step through life down to death itself as they are at the beginning. 1 Timothy 6:14 that thou keep the commandment, without spot, without reproach,–Here Paul specifies what the charge was that he was commanding in such earnest, solemn language to Timothy. The commandment was the teaching of Jesus Christ, the gospel message, that was to be proclaimed in all its fullness ; and that it might be done effectually it was needful that Timothy should be without flaw–should live the life he preached. The false teachers of whom he had been speaking (well known to Timothy) by their lives had dishonored the glorious commandment which they professed to love and teach. 1 Timothy 6:14 until the appearing of our Lord Jesus Christ:–The coming of the Lord was of all events the goal which all were to keep in view. Death is regarded as the coming of the Son of man to those who die. It might mean until death. If kept till then, it will be kept till the coming of the Lord to judge the world. 1 Timothy 6:15 which in its own times he shall show,–At the time appointed by the Father–Jesus will show forth his coming to the world (Matthew 24:27-31)–the time which the Father has appointed by his own authority (Acts 1:7) and said to be known only to him (Mark 13:32). But the Father’s time is Christ’s own time. The Father and the Son both have part in the glorious manifestation of his coming. [The plural times is suggestive of successive manifestations and fulfillments in the kingdom of God of the predicted manifestations. It is possible, therefore, to include in these times the Lord’s coming to Christians individually to take them to the home prepared for them. (John 14:3.)] 1 Timothy 6:15 who is the blessed and only Potentate,–A potentate is one possessing power, a governor or ruler. Jesus said to his disciples after his resurrection from the dead: “All authority hath been given unto me in heaven and on earth.” (Matthew 28:18.) And “he must reign, till he hath put all his enemies under his feet. The last enemy that shall be abolished is death. . . . But when he saith, All things are put in subjection, it is evident that he is excepted who did subject all things unto him. And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all.” (1 Corinthians 15:25-28.) And because Jesus is the only Ruler, there is no other name under heaven whereby men must be saved. 1 Timothy 6:15 the King of kings, and Lord of lords;–The King over all kings, the Ruler of all rulers of whatever name or power. 1 Timothy 6:16 who only hath immortality,–Immortality means freedom from death, from suffering, from decay. Jesus Christ in the bosom of the Father only hath immortality with God. He alone can impart it to others. “For as the Father hath life in himself, even so gave he to the Son also to have life in himself.” (John 5:26.) “For as the Father raiseth the dead and giveth them life, even so the Son also giveth life to whom he will.” (John 5:21.) Jesus has supreme rule until he puts down all rule and authority and power, and has rescued the earth from the dominion of death, then he will surrender the world rescued from the rule of sin and death up to God the Father that he may be all and in all. 1 Timothy 6:16 dwelling in light unapproachable;–The Lord Jesus Christ in the bosom of the Father is as inaccessible as God himself. None can see him and all beings in heaven and on earth must give him glory and honor and yield to his supreme and eternal power. 1 Timothy 6:16 whom no man hath seen, nor can see:–The light of Jesus is blinding to all who approach him in mortal frame. We shall in the future see him as he is in immortal brightness and then we shall be transformed into his likeness. 1 Timothy 6:16 to whom be honor and power eternal.–To whom– as alone within himself is worthy and to whom they properly belong –let honor and eternal power be ascribed. 1 Timothy 6:16 Amen.–This word marks the close of the doxology.3. CHARGE TO THE RICH 1 Timothy 6:17-1917 Charge them that are rich in this present world, that they be not highminded, nor have their hope set on the uncertainty of riches,–Paul had already given fearful warning against anxiety for riches and the improper means of obtaining them. Here he gives an earnest and solemn lesson as to how those who possessed riches should use them. He tells Timothy to charge them to be not uplifted with pride on account of riches–that riches are uncertain. They take wings and fly away; they do not bring the happiness they promise. One must not trust them for true good. 1 Timothy 6:17 but on God, who giveth us richly all things to enjoy;–No more distinct promise of earthly good was ever made to Jews than this promise to Christians. The same promise is made distinctly to the faithful Christians at Philippi: “And my God shall supply every need of yours according to his riches in glory.” (Philippians 4:19.) Some erroneously claim that under the law of Moses temporal blessings alone were promised, and under the law of Christ only spiritual blessings. Under Christ the promise of temporal blessings has not been withdrawn. They are as great as under Judaism, but under Christ the spiritual blessings have been added. Hence, Christ says “I say unto you, There is no man that bath left house, or brethren, or sisters, or mother, or father, or children, or lands , for my sake, and for the gospel’s sake, but he shall receive a hundredfold now in this time, . . . and in the world to come eternal life.” (Mark 10:29-30.) 1 Timothy 6:18 that they do good, that they be rich in good works ,–These words seem to point to the highest enjoyment procurable by those rich–the luxury of doing good, of helping others to be happy, the only enjoyment that never fails. 1 Timothy 6:18 that they be ready to distribute, willing to communicate;– Free to come into fellowship with those at work for Christ by aiding them. 1 Timothy 6:19 laying up in store for themselves a good foundation against the time to come,–The foundation of their hope for eternal life is that through faith in Jesus Christ they have used their riches in doing good to the poor. When they do it through faith in Jesus Christ, they will use it in his name as he directs. Riches impose a fearful responsibility on man. They tempt him to do wrong. There is great temptation to lift him up with pride. The world flatters and fawns upon him because of his riches.

The churches do it, give him the chief seats, and give him power and influence as a member of the church because of his money. The care of his riches takes his time and attention and tempts him to forget God and the duties he owes to him. Riches, when used humbly and faithfully in the name of Jesus Christ to honor God and to do good to man, are wings to lift him heavenward. Hoarded, gloried in , used to exalt in the world and gratify his fleshly appetites and desires, they are as a leaden weight around his neck to drag him down to ruin. 1 Timothy 6:19 that they may lay hold on the life which is life indeed.–The right use of riches lays a foundation from which the rich may lay hold on the life eternal. 4. FINAL CHARGE TO TIMOTHY AND 1 Timothy 6:20-211 Ti 6:20 O Timothy, guard that which is committed unto thee,–This is an affectionate and earnest appeal to Timothy to guard the work committed to him. Do not alter, add too, or take from it. Be faithful in keeping and teaching it. That is the only thing that could help him or his hearers. 1 Timothy 6:20 turning away from the profane babblings and oppositions of the knowledge which is falsely so called;–Turn away from these useless talks and subjects that bring no profit. Too much attention given to errors may, and often does, lead into errors. As a rule, men who become hobby riders are not benefited by discussion, and frequently others are injured by such. When a man exalts one truth above another truth of the Bible, and teaches that to the neglect of other truths, he does evil and not good. But, as a rule, the best treatment is not to yield to him, not to argue with him, but press forward the work of God. 1 Timothy 6:21 which some professing have erred concerning the faith. –When men turn aside in any way from adherence to the plain truth as taught, they make shipwreck of their faith and go into apostasy. 1 Timothy 6:21 Grace be with you.– These words, no doubt addressed to Timothy, are a gracious, peaceful ending to the Epistle.____________________________________________________________

Study of 1st Timothy Chapter Six (1 Timothy 6:1) “Servants” is Doulos, a slave. Slavery in the Roman Empire was taken for granted. While the general ethics of Christianity did not allow such a thing, yet the apostles never openly preached against it. It was a common thing for Christians to have slaves, witness Philemon and his slave Onesimus. These slaves to whom Paul has reference here, were Christians, slaves of unsaved masters. Vincent translates, “as many as are under the yoke as bondservants.” The designation, “bondservants,” is added in explanation of under the yoke, which implies a hard and disagreeable condition.

Expositors says that the phrase, “under the yoke,” proves that that slave belongs to a heathen master. The same authority says: “The heathen estimate of a slave differed in degree, not in kind, from their estimate of cattle.

A Christian master could not regard his slaves as under a yoke.” The words “their own” are idios, “one’s personal, private, peculiar possession.” “Master” is not kurios, “lord, master,” but despotηs, a correlative of Doulos, and denoted absolute ownership and uncontrolled power. The word “count” is hηgeomai, which denotes a belief or opinion, resting, not upon one’s inner feelings or sentiments, but upon the due consideration of external facts. The word “honor” is timη, “a valuing by which a price is fixed, thing prized, the honor which belongs to one, deference, reverence.” Hence the admonition is for these Christian slaves to treat their pagan masters with the respect and honor due one who is master. They are not called upon to honor what they are, but to honor the position they occupy, lest reproach be brought upon the name of God. Since slavery was a common and accepted institution at that time, it would hurt the cause of Christianity for Christian slaves to rebel against their masters. Peter, in his first letter, exhorts to the same thing (1 Peter 2:18-25).

The expression, “the name of God,” refers to all that God is in His matchless Person as deity. Rebellion on the part of these Christian slaves would bring reproach upon all that God is in Himself.

The word “blasphemed” is blasphηmeτ, “to speak reproachfully, to revile, rail at, calumniate.” Translation: Let as many as are under the yoke as slaves, consider their own absolute masters worthy of the greatest respect, in order that the name of God and the teaching be not evil spoken of.(1 Timothy 6:2) Expositors says that “a Christian slave would be more likely to presume on his newly acquired theory of liberty, equality, and fraternity in relation to a Christian master than in relation to one that was a heathen. The position of a Christian master must have been a difficult one, distracted between the principles of a faith which he shared with his slave, and the laws of a social state which he felt were not wholly wrong.” Robertson suggests that some of these slaves might have been pastors of local churches to which the master belonged. “Despise” is kataphroneτ, “to think down, disdain, think little or nothing of.” The Christian slaves are exhorted not to despise their Christian masters, because they (the masters) are brethren, (belonging to the same brotherhood and not liberating them). Instead, they are to do them service. The verb is douloτ, having the same stem as the noun Doulos, literally “slave for them all the more,” or, “serve them as their slaves all the more.” They are to do this because the Christian masters are faithful and beloved. “Faithful” is pistos, referring here, not to the fact that these Christian masters have the quality of faithfulness, but that they are believers. The word “benefit” is euergesia, used here in its non-religious signification of “kindly service.” It refers to kindly acts which these Christian masters do to their slaves, not to benefits received by the masters. Expositors and Vincent both concur in this interpretation. This would be the appreciation on the part of the Christian master of the excellent service rendered by the Christian slave. Translation: And those who have believing masters, let them not despise them because they are brothers, but render them a slave’s service, all the more because they are believing ones and beloved ones who busy themselves in kindly service.(1 Timothy 6:3-5) The “if” is the particle of a fulfilled condition (ei) “If, as is the case, any man teaches otherwise.” Some were teaching things diametrically opposed to Paul’s teaching. The word “otherwise” is heteros, “another of a different kind,” and which frequently refers to something diametrically opposed to what is right. The word “consent” is proserchomai, literally, “to come to, to draw near.” It refers to the act of one who confidingly accepts another’s proffer. Thus it means, “to give one’s assent to.” “Wholesome” is hugiainτ, “to be sound, to be well, to be healthy.” Our word “hygiene” comes from this Greek word. Expositors says, “Healthy, wholesome, admirably describe Christian teaching, as St. Paul conceived it, in its com-plete freedom from casuistry or quibbles in its theory, and from arbitrary or unnatural restrictions in its practice.” The word “godliness” is eusebeia.

The verbal form means, “to act piously or reverently toward God.” The noun form used here means, “piety toward God, reverence, respect.” The doctrine which is according to godliness therefore refers to that teaching which concerns the proper attitude of the individual towards God. “Proud” is tuphoτ, “to raise a smoke, to wrap in a mist.” It speaks metaphorically of a beclouded and stupid state of mind as the result of pride. The verb is in the perfect tense which speaks of an action completed in past time having finished results in present time.

The person concerning whom Paul 19 speaking has come to the place where pride has finished its work, and he is in a permanent or settled state of pride. “Knowing” is epistamai, “to put one’s attention on, fix one’s thoughts on, to understand.” Thus, this person is not merely devoid of a knowledge of facts, but is unable to do any concentrated or reflective thinking. “Nothing” is literally, “not even one thing.” “Doting” is noseτ, “to be sick,” metaphorically used of any ailment of the mind. It speaks of a morbid fondness for something. Expositors says that both doting and mad after as translations err by excess of vigor. The idea is a simple one of sickness as opposed to health. The word is used as opposed to the word hugiainτ, translated “wholesome” in 1 Timothy 6:3, and referring to a state of sound health. This person has a morbid curiosity about questions.

The word is zηtηsis, literally, “processes of inquiry,” hence, “debates.” “Strifes of words” is logomachia, which is made up of logos, “a word,” and machη, “a fight,” hence, “a war of words.” “Perverse disputings” is diaparatribη. Paratribη is “a rubbing against.” dia signifies continuance.

Thus the meaning is continued friction. “Of men of corrupt minds” has a participial construction in the Greek text and could better be, “of men corrupted in mind.” These are “destitute of the truth” (A.V.). The word is apostereτ, “to defraud, rob, despoil, to allow one’s self to be defrauded.” “The implication is that they once possessed the truth. They put it away from themselves. Here it is represented as taken away from them” (Vincent). Expositors says, “The truth was once theirs; they have disinherited themselves.” The word “destitute” (A.V.) does not adequately translate it. Commenting on the words, “supposing that gain is godliness,” Vincent says: “Wrong.

Rend, that godliness is a way (or source) of gain. . . . They make religion a means of livelihood.” Expositors comments: “not godliness in general, but the profession of Christianity. . . .

Here the significance of the clause may be that the false teachers demoralized slaves, suggesting to slaves who were converts, or possible converts, that the profession of Christianity involved an improvement in social position and worldly prospects.” The words, “from such withdraw thyself,” are not in the best texts. Translation: If, as is the case, anyone is teaching things of a different nature and opposed to the things just mentioned, and does not give his assent to wholesome words, those of our Lord Jesus Christ, and to the teaching which is according to a godly piety, he is in a beclouded and stupid state of mind, which condition is caused by pride, not doing any concentrated or reflective thinking in even one instance, but exercising a morbid curiosity about inquiries and quarrels about words, from which come envy, strife, speech injurious to another’s good name, malicious suspicions, protracted and wearing discussions of men corrupted in mind, who have disinherited themselves of the truth, thinking that godly piety is a way of gain.(1 Timothy 6:6-10) “Contentment” is autarkeia. It speaks of an inward self-sufficiency as opposed to the lack or the desire of outward things. It is a favorite Stoic word, expressing the doctrine of that philosophy that a man should be sufficient to himself for all things, and able, by the power of his own will, to resist the force of circumstances. “In Son 5:8, we read: ‘Blessed is the man whom God remembereth with a sufficiency convenient for him;’ that is, with a sufficiency proportioned to his needs” (Vincent). Thus, Paul’s teaching here is that the possession of a godly piety makes a person independent of outward circumstances, and self-sufficient, enabling him to maintain a spiritual equilibrium in the midst of both favorable circumstances and those which are adverse. “With” is meta, a preposition showing close association of two things. This inward self-sufficiency is a natural accompaniment of godly piety. The “and” of 1 Timothy 6:7 is in italics and thus not in the Greek text.

The translators supplied it in an attempt to connect the two statements. The Greek word hoti is the connection.

Vincent offers the following “Omit and and certain. Rend hoti because. The statement is: We brought nothing into this world because we can carry nothing out. The fact that we brought nothing into the world is shown by the impossibility of our taking with us anything out of it: since if anything belonging to us in our premundane state had been brought by us into the world, it would not be separated from us at our departure from the world. Compare Job 1:21, Ecclesiastes 5:15, Psalms 49:17.” Expositors says: “The reasoning of this clause depends upon the evident truth that since a man comes naked into this world (Job 1:21), and when he leaves it can ’take nothing for his labor which he may carry away in his hand’ (Ecclesiastes 5:15; Psalms 49:17), nothing the world can give is any addition to the man himself. He is a complete man, though naked (Matthew 6:25, Luke 12:15).” The word “content” of 1 Timothy 6:8, has the same root as the one in v. 6.

It is the Stoic word, except that the pronoun autos, “self,” is not prefixed. The word is arkeτ, “to be possessed of unfailing strength, to suffice, to be enough (as against any danger),” hence, “to defend, ward off.” It is used in the statement, “My grace is sufficient for thee,” that is, it is sufficient “to enable thee to bear the evil manfully; there is, therefore, no reason why thou shouldst ask for its removal (2 Corinthians 12:9)” (Vincent).

The contentment in 1 Timothy 6:8 is therefore the consciousness that having food and clothing provided by God, we are fortified against outward circumstances. These protect the body. Nothing of outward circumstances can injure the inner life. The word “will” is not thelτ, a desire which comes from the emotions, but boulomai, a desire that comes from the reasoning faculties. This desire to be wealthy is not a passing emotional thing, but the result of a process of reasoning. Mature consideration has been given the matter of the acquisition of riches, with the result that that desire has become a settled and planned procedure.

Vincent says: “It is not the possession of riches, but the love of them that leads men into temptation.” Expositors comments: “The warning applies to all grades of wealth: all come under it whose ambition is to have more money than that which satisfies their accustomed needs. We are also to note that what is here condemned is not an ambition to excel in some lawful department of human activity, which though it bring an increase in riches, develops character, but the having a single eye to the accumulation of money by any means.” “Coveted” (1 Timothy 6:10) is oregτ, “to stretch one’s self out in order to touch or grasp something, to reach after or desire something.” “Sorrows” is odunη, “consuming grief.” Translation: But godly piety associated with an inward self-sufficiency which is its natural accompaniment, is great gain; for not even one thing did we bring into this world, because not even one thing are we able to take out. And having food and clothing, by these we shall be fortified sufficiently; but they that after giving the matter mature consideration, desire to be wealthy, fall into temptation and a snare and many foolish and hurtful cravings which drown men in destruction and perdition; for a root of all the evils is the fondness for money, which certain ones bending their every effort to grasp, have been led astray from the Faith and have pierced themselves through with many consuming griefs.(1 Timothy 6:11) “But thou” is su de, the pronoun being used for emphasis and contrast. It is, “but as for you in contradistinction to others.” The phrase, “O man of God” is not an official designation of Timothy’s position in the Church, but a strong form of address. It is in the vocative case in Greek, the case of address. The word “God” is in the genitive case, the descriptive genitive here, describing the kind of man Timothy was, a godly man. The verb “flee” is pheugτ, in the present imperative which commands a continuous action.

Timothy is to make it the habit of his life to be everlastingly fleeing away from a fondness for money. Expositors says that “love of money in ministers of religion does more to discredit religion in the eyes of ordinary people than would indulgence in many grosser vices.” “Follow” is diτkτ, “to run swiftly in order to catch some person or thing, to run after, pursue,” metaphorically, “to seek eagerly, earnestly endeavor to acquire.” “Righteousness” here is not in the Pauline dogmatic sense, but as in Ephesians 5:9, refers to moral rectitude. “Love” here is agapη, God’s love as produced in the heart of the yielded believer by the Holy Spirit. “Patience” is hupomonη “steadfastness, constancy, endurance.” Thayer defines it: “in the N.T., the characteristic of a man who is unswerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings.” The word is a compound of menτ, “to remain,” and hupo, “under,” and describes the man who remains under trials in a God-honoring manner. “Meekness” is praupatheia; in general, “mildness of disposition, gentleness of spirit, meekness.” Trench in defining the Greek word for meekness (praotηs) says, “It is that temper of spirit in which we accept God’s dealings with us as good, and therefore without disputing or resisting. . . . This meekness, however, being first of all a meekness before God, is also such in the face of men, even of evil men, out of a sense that these, with the insults and injuries which they may inflict, are permitted and employed by Him for the chastening and purifying of His elect.” Translation: But, as for you, O man of God, these things be constantly fleeing. But be as constantly eagerly seeking to acquire righteousness, godly piety, faith, divine love, steadfastness, meek-spiritedness.(1 Timothy 6:12) In the exhortation to Timothy, “Fight the good fight of faith,” we have a reference to the Greek athletic games. Paul was educated so far as his Greek training was concerned, at the University of Tarsus, at that time the foremost Greek university in the world, outstripping, according to Strabo, the University of Athens, in its zeal for learning. The great apostle shows a first-hand acquaintance with Greek athletics in his writings, where he frequently uses them as illustrations of spiritual truth, for instance, 1 Corinthians 9:24-27 and Philippians 3:12. All the churches Paul founded were composed of Greeks. Here he was writing to Timothy, whose father was a Greek.

One of the chief activities of Roman life was the Greek games, held all over the empire. It was part of the atmosphere the Romans breathed.

When Rome conquered Greece in a military sense, Greece conquered Rome in a cultural one. The word “fight” is agτnizomai. Its cognate noun was used in pagan Greece to refer to the place of a contest, the lists, race course, the assembly at the national games, a struggle, battle. The verb means, “to contend in the athletic games for the prize, to fight.” When we find that the gloves of the Greek boxer were fur lined on the inside, but made on the outside of ox-hide with lead and iron sewed into it, and that the loser in a wrestling match had his eyes gouged out, we come to some appreciation of what a Greek athletic contest consisted of. Thus, the word “fight” (agτnizomai) had a very definite meaning for Timothy. The verb is present tense, imperative mode, commanding a continuous action.

It showed Timothy the necessity for the continuous nature of the Christian’s warfare against evil, and of his desperate effort to live a life pleasing to God. The second use of the word “fight” is agτn, the cognate noun of the verb.

Expositors translates, “Engage in the contest.” The word “good” is not agathos, referring to intrinsic goodness, but kalos, speaking of goodness as seen from the outside by a spectator. Paul, writing to Timothy just before his martyrdom, says, “The desperate, straining, agonizing contest, marked by its beauty of technique, I, like a wrestler, have fought to a finish, and at present am resting in its victory” (2 Timothy 4:7). The phrase, “marked by its beauty of technique,” refers to the beautiful display of his art which the Greek athlete presents to the thousands in the stadium, and in Paul’s sentence, to the beautiful technique inspired by the Holy Spirit, which he used in gaining victory over sin and in the living of a life pleasing to God. Paul therefore exhorts Timothy, “Be constantly engaging in the contest marked by its beauty of technique.” The word “faith” is preceded by the definite article in the Greek text, “the faith.” It is not “faith” in general as exercised by the Christian, to which reference is made here, but to the Faith as consisting of a body of doctrine with its corresponding ethical responsibilities, namely, Christianity and the Christian life. “Lay hold of” is epilambanτ, “to seize upon, take possession of.” Thayer, in defining the word, says, “i.e., to struggle to obtain eternal life.” Thus, the act of fighting the good fight is the same act as seen in the words, “lay hold of.” The verb is in the aorist imperative, referring to a single act rather than a process. It refers to the habitual act of fighting the good fight, but takes no note of the process, rather emphasizing the result. Grammarians call it the culminative aorist, viewing the action from its existing results.

Now, when Paul exhorts Timothy to lay hold of eternal life, he does not imply that he does not possess it. Timothy was saved, and possessed eternal life as a gift of God.

What Paul was desirous of was that Timothy experience more of what this eternal life is in his life. The definite article appears before “life,” marking it out as a particular life which the Scriptures say God gives the believer. The word “profession” is homologeτ, made up of legτ, “to say,” and homos, “the same,” hence, “to say the same thing as another says,” thus, “to agree with what someone else says.” Here it is used of Timothy’s statement of his agreement with the doctrines of Christianity at the occasion of his baptism. “In the early Church, the baptism of a person was a matter in which the Church generally took an interest and a part. The rule in The Didache was, “Before baptism let him that baptizeth and him that is baptized fast, and any others also who are able” (Expositors). This explains the many witnesses who testified to Timothy’s statement of faith in the doctrines of the Church, and his acceptance of them. Translation: Be constantly engaging in the contest of the Faith, which contest is marked by its beauty of technique. Take possession of the eternal life, into a participation of which you were called and concerning which you gave testimony to your agreement with the good profession in the presence of many witnesses.(1 Timothy 6:13-16) Expositors says: “St. Paul passes in thought from the past epoch in Timothy’s life, with its human witnesses, among whom was the apostle himself, to the present probation of Timothy, St. Paul, far away; and he feels impelled to remind his lieutenant that there are real Witnesses of his conduct whose real though unseen presence is an encouragement as well as a check.” “Give charge” is paraggellτ, “to command, order, charge.” “Quickeneth” is zτogoneτ, “to preserve alive.” The word zτopoieτ means, “to quicken” or “make alive.” Expositors remarks that “the word has here a special appropriateness. Timothy is stimulated to exhibit moral courage by an assurance that he is in the hands of One whose protective power is universal, and by the example of One who, as Man, put that protective power to a successful test, and was ‘saved out of death’ " (Hebrews 5:7). The good confession here is the historical confession of our Lord before Pilate.

Vincent says that this is the warrant for the truthfulness of Timothy’s confession. The latter authority, commenting on the mention of Pilate here says that “the ‘mention of Pontius Pilate in connection with the crucifixion is of constant occurrence in early Christian writings.” “Keep” is tηreτ, “watch, observe, guard, protect, preserve.” It is aorist imperative.

Paul gives the order to Timothy with military snap and curtness. It was a sharp order. Timothy, a good young man, was rather diffident. He was not cast in the heroic mold of a Paul. He needed just such sharp prodding once in awhile. He commands him to preserve the commandment intact.

The commandment here is probably to be explained by reference to the command-merit spoken of in 1 Timothy 1:5. There it referred to the responsibility Paul laid upon Timothy to charge certain ones not to teach any other doctrine, etc. “Without spot” is aspilon, “free from censure, irreproachable, free from vice, unsullied.” “Unrebukable” is anepilηptos, which in turn comes from Alpha privative prefixed to epilambanτ, “not apprehended, that cannot be laid hold of,” hence, “that cannot be reprehended, not open to censure, irreproachable.” “Appearing” is epiphaneia, “an appearing, appearance.” It was often used by the pagan Greeks of a glorious manifestation of the gods, and especially of their advent to help (Thayer).

Here it is used of the second Advent of our Lord, His coming to the earth to reign over the Millennial Kingdom. As a Christian, Timothy would be looking, not for the Advent, but for the Rapture of the Church, and doubtless the latter was blended with the former in the mind of Paul when he wrote this. The word “which” is a relative pronoun in the Greek text referring back to the word “appearing.” The connection is as follows: “Which appearing in His own times He will expose to the eyes, He who is the blessed and only Potentate, etc.” The word “times” is not chronos “time in general,” but kairos “the critical and epoch-making periods fore-ordained of God when an that has been slowly, and often without observation, ripening through long ages, is mature and comes to birth in grand decisive events which constitute at once the close of one period and the commencement of another” (Trench). “His” is idios, a word referring to one’s own peculiar, private, personal possessions. It will be in God the Father’s own personal time only known to Himself that the Lord Jesus will come in glorious manifestation. Our Lord in Acts 1:7 says that it is not for us to know the times (chronos) or seasons (kairos) which the Father has put in His own power (exousia authority), and that He Himself does not know the time of the second Advent (Mark 13:32). God is called a Potentate.

The word is dunastηs; the verb form is dunamai, “to be able, to have power.” The noun is Dunamis, “strength, power, ability.” It is the word used in Romans 1:16, where the gospel is the power of God resulting in salvation. Here our word refers to one who has power such as a prince, a high officer, a royal minister.

God is called a potentate from the viewpoint of His power. He is a ruler by virtue of the fact that He has the power and ability to rule. This is what is meant by the word “potentate” here. He is the blessed potentate. There are two words in the Greek New Testament translated “blessed,” eulogηtos, “well spoken of, praised” (Ephesians 1:3, our word “eulogy,” Greek word made up of logos “a word,” and eu, “good,” thus, “a good word”), and Makarios “happy” (used here), in the sense of prosperous. The blessedness of this Potentate is found in the fact of His prosperity, all that He is and possesses in His Person as deity.

The word “only” (monos) expresses His uniqueness as God. “King of kings” is literally, “King of those who are ruling as kings.” “Lord of lords” is again, “Lord of those who are ruling as lords.” This is a protest against the Cult of the Caesar in which the Roman emperor was worshipped as lord and god. Domitian (A.D. 81-96) assumed the titles of “lord” and “god.” The Roman emperors were called “saviour of the world.” “Immortality” is athanasia, made up of thanatos, “death,” and the Greek letter Alpha, which when prefixed to a word negates its meaning, thus, “no death, incapable of dying.” “Dwelling” is oikeτ, “to be at home.” God is spoken of here as being at home in unapproachable light.

Expositors says: “This is a grander conception than that in Psalms 104:12, ‘Who coverest thyself with light as with a garment.’ Here, if one may ven-ture to express it, the Person of God is wholly concealed by His dwelling, which is light; and this dwelling is itself unapproachable.” Translation: I am giving you a charge in the presence of God who is constantly preserving in life all things, and Christ Jesus, the One who in His testimony before Pontius Pilate made the good profession, preserve this commandment intact, unsullied, irreproachable, until the glorious manifestation of our Lord Jesus Christ, which (glorious manifestation) He will expose to the eyes in His own strategic seasons, the One who is the blessed and only Potentate, the King of those who are reigning as kings, and Lord of those who are ruling as lords, who alone has immortality, dwelling in unapproachable light, whom not even one in the human race has seen nor even is able to see, to whom be honor and power forever. Amen.(1 Timothy 6:17-19) “World” is aiτn, which Trench defines as, “All that floating mass of thoughts, opinions, maxims, speculations, hopes, impulses, aims, aspirations, at any time current in the world, which it may be impossible to seize and accurately define, but which constitute a most real and effective power, being the moral, or immoral, atmosphere which at every moment of our lives we inhale, again inevitably to exhale.” Bengel defines aiτn as “the subtle, informing spirit of the Kosmos or world of men who are living alienated and apart from God.” The Germans have a word for it—zeit geist, “the spirit of the age.” It is this present age of which Paul is speaking. The Greek has it, “the now age.” He is thinking here of those who belong to the unsaved portion of humanity and are part of this age system, and who think that the material wealth which they possess is the sum of all existence. Timothy is under the responsibility of charging them not to be high-minded. The word is hupsηlo-phroneτ, made up of phroneτ, “to think” and hupsηlos, “high, lofty,” the compound word meaning, “proud, highminded.” The word “trust” is elpizτ, “to hope.” The infinitive is in the perfect tense. The translation reads: “have their hope set on.” “Giveth” is parechτ, “to hold forth, offer, supply.” Translation: To those who are wealthy in the present age, be giving a charge not to be high-minded, neither to have their hope set upon the uncertainty of wealth, but upon God, the One who is constantly offering us all things in a rich manner to enjoy; to be doing good, to be wealthy in the sphere of good works, to be liberal, sharers with others, laying away for themselves a good foundation with a view to the future, in order that they may lay hold of that which is truly life.(1 Timothy 6:20-21) “Keep” is phulassτ, “to guard,” used so in a military sense in the classics. Timothy is commanded by Paul to guard as a sacred trust, the deposit of truth delivered to him. The words, “committed to thy trust,” are parathηkηn, the verbal form meaning “to place alongside of someone.” It is the teaching which Paul imparted to Timothy, “the sound words,” that the latter was to guard. “Vain babblings” is kenophτnia, from kenos, “empty” and phτnη, “voice,” thus, “empty voices.” “Profane” is bebηlos, literally, “accessible, lawful to be trodden,” thus, “common, unhallowed,” here, devoid of godliness. Timothy is to avoid these. The word is ektrepτ, “to turn aside, to turn away from, to shun, to avoid meeting or associating with one.” The words, “falsely so called,” are pseudτnumou, made up of pseudos, “false” and onoma, “name,” literally, “falsely named.” “Science” is the A.V., translation of gnτseτs, “knowledge.” The definite article precedes it. It is a particular knowledge to which Paul refers.

It is used here, Vincent says, “in its simple sense of the arguments and teachings of those who opposed the true Christian doctrine as entrusted to Timothy.” “Gnτsis (knowledge) was the characteristic word of the Gnostic school, the most formidable enemy of the Church of the second century. The Gnostics claimed a superior knowledge peculiar to an intellectual caste.

According to them, it was by this philosophic insight, as opposed to faith, that humanity was to be regenerated. Faith was suited only to the rude masses, the animal-men. The intellectual questions which occupied these teachers were two; to explain the work of creation, and to account for the existence of evil. Their ethical problem was how to develop the higher nature in the environment of matter which was essentially evil. In morals they ran to two opposite extremes— asceticism and licentiousness. The principal representatives of the school were Basilides, Valentinus, and Marcion.

Although Gnosticism as a distinct system did not reach its full development until about the middle of the second century, foreshadowings of it appear in the heresy at which Paul’s Colossian letter was aimed. It is not strange if we find in the Pastoral Epistles, allusions pointing to Gnostic errors; but, as already remarked, it is impossible to refer these allusions to any one definite system of error” (Vincent).

The word “oppositions” is antithesis, which comes into our language in exact transliteration. The verbal form is made up of anti, “against,” and tithηmi, “to place”; hence it refers to the act of placing arguments and objections against any certain proposition. Expositors, commenting on our word says: “The antithesis, then of this spurious knowledge would be the dialectical distinctions and niceties of the false teachers. Perhaps inconsistencies is what is meant.” “Erred” is astocheτ, “to deviate from, miss the mark.” Translation: O, Timothy, that which was committed to you, guard, turning away from unhallowed and empty mouthings, and oppositions of the falsely-named knowledge, which (knowledge) certain ones announcing, missed the mark concerning the Faith. The grace be with all of you.

1 Timothy 6:1

1 Timothy 6:1

1 Timothy 6:2

1 Timothy 6:2

1 Timothy 6:3-11

“THE FIRST EPISTLE TO TIMOTHY”

Fleeing In Full Pursuit (1 Timothy 6:3-11)

  1. In 1 Timothy 6:11, we find an interesting contrast concerning the “man of God”… a. He is told to “flee” (Grk., pheugo) b. He is told to “pursue” (Grk., dioko) c. In the Grk. NT, these two words are next to each other, highlighting the contrast between them

  2. So while one is fleeing from some things, he should be pursing other things… a. Are we fleeing those things from which we ought to flee? b. Are we pursing those things we need to pursue?

[Ask yourself these questions as we consider “Fleeing In Full Pursuit”. First, there are…]

I. THINGS TO FLEE A. ERROR…1. Contrary to the words of our Lord and the doctrine according to godliness - 1 Timothy 6:32. Especially any error related to: a. The practice of fornication (“flee sexual immorality”)

  • 1 Corinthians 6:18b. The practice of idolatry (“flee from idolatry”) - 1 Corinthians 10:143. This implies that we must learn the truth - how can we flee from an unknown enemy?

B. AND OVER WORDS…1. What might be described as “word battles” - 1 Timothy 6:4-5a. Some people become obsessed with such things b. They love to argue religion, just for the sake of arguing! 2. The outcome of such discussions are often: a. envy - the ill will one has when bested by an opponent b. strife - the condition that exists while argument is being discussed and people refuse to admit defeat c. reviling - abusive language (e.g., slander, scorn) regarding the opposition d. evil suspicions - mistrust, suspecting and impugning another’s motives 3. Where discussions become “useless wranglings” a. By men “of corrupt minds and destitute of the truth”

  1. They can’t think straight
  2. They don’t even know what is really true b. By men who think “godliness is a means of gain”
  3. Some think such arguing will make them famous
  4. Others think it will give them power, position, even wealth
  1. Timothy was told to stay away from such “wranglers”! - 1 Timothy 6:5; 2 Timothy 2:14-16; 2 Timothy 2:23 C. DESIRE FOR WEALTH…1. Godliness with contentment is the great gain - 1 Timothy 6:6-8a. “You can’t take it with you” b. Food and shelter are the only true “necessities” c. Contentment is a grace to be learned - cf. Philippians 4:11-132. Those who “desire to be rich” endanger themselves - 1 Timothy 6:9a. They fall into temptation and a snare b. They fall into foolish and harmful lusts which drown them in destruction and perdition
  2. The love of money is a root of all kinds of evil - 1 Timothy 6:10a. Some have strayed from the faith in their greediness b. They found not happiness, but much sorrow!

[Such things we are to “flee” (1 Timothy 6:11). Are we fleeing from them, or flirting with them? It helps to flee when we are in full pursuit of certain things…]

II. THINGS TO PURSUE A. …1. The quality of being right, and doing right, in the sight of God 2. The righteousness we seek is that found in Christ, and Paul illustrates the “pursuit” one should have for it - cf. Philippians 3:7-14 B. …1. This can be defined as “devotion to God which results in a life that pleases Him” 2. I.e., one who is godly displays a truly pious conduct 3. This godliness requires effort or exercise on our part - cf. 1 Timothy 4:74. The pursuit of godliness is well worth it, according to Paul

  • 1 Timothy 4:8 C. FAITH…1. Faith in its subjective sense, “active reliance on God and His promises” - Hendriksen2. Such reliance comes from the Word of God - Romans 10:173. At times, we must battle to maintain this reliance - 1 Timothy 6:124. There is the danger of developing a heart of unbelief, which is why we must always be in pursuit of faith - cf. Hebrews 3:12-15 D. LOVE…1. We are to love God, brethren, even enemies - Matthew 22:36-40; Matthew 5:44a. This love is from the Grk. agape, “active good will” b. It involves a decision of the will, not the heart
  1. Such love does not come naturally, we must be taught it - e.g., 1 Thessalonians 4:9; 1 Thessalonians 3:123. Thus it is something we must pursue, or we will not have it!

E. …1. Steadfastness, “the grace to bear up under adversities”

  • Hendriksen2. Especially in times of persecution, discouragement, hard times
  1. “Endurance” would be another word - e.g., Jesus, Hebrews 12:1-4 F. …1. This word is akin to “patience”, but with respect to people rather than circumstances
  2. It affects how we treat others, even those with whom we differ
  • cf. 2 Timothy 2:24-253. Where the virtues of righteousness, godliness, faith, love and patience are present, the virtue of gentleness naturally follows

  1. These things to flee and things to pursue were important to Paul… a. He not only warned Timothy in this passage b. He warned Timothy again in another epistle - 2 Timothy 2:22-23

  2. Perhaps because there is something in human nature… a. To pursue things we ought to be fleeing b. To flee things we ought to be pursuing

  3. Hopefully these words of the apostle will serve us well… a. To keep us on the right track b. To motivate us to be more diligent about moving in the right direction

Are we “Fleeing In Full Pursuit”, fleeing that which is wrong, pursuing that which is right…?

1 Timothy 6:4

1 Timothy 6:4

1 Timothy 6:5

1 Timothy 6:5

1 Timothy 6:6-10

“THE FIRST EPISTLE TO TIMOTHY”

The Christian And Money (1 Timothy 6:6-10; 1 Timothy 6:17-19)

  1. The Bible says a great deal about money… a. It speaks about earning and spending, saving and giving b. It even tells about wasting our money

  2. It puts to rest two commonly held misconceptions about money… a. That money provides ultimate security - Proverbs 23:4-5; Luke 12:15b. That God condemns the rich for being rich

  1. He certainly hates false gain, wrong motives for getting rich, and lack of compassionate generosity among the wealthy
  2. But some of the most godly people in the Bible were rich (Job, Abraham, Joseph, David, Solomon, Barnabas, Philemon, Lydia)

  1. The Bible also teaches that both the rich and poor must fight similar battles, such as… a. Envy of others b. Greed for more

  2. One passage in particular addresses several attitudes that often accompany money… a. It is found in 1 Timothy 6:6-10; 1 Timothy 6:17-19b. Which can be divided into three sections: reminders, warnings and commands

[First, let’s consider the…]

I. TO THOSE WHO ARE NOT RICH A. DON’T THINK IS JUST A WAY TO GET RICH…1. As did some in Timothy’s day - 1 Timothy 6:52. As some do today (cf. “The Gospel Of Health And Wealth”) 3. Religion (godliness) is of value only when joined with contentment - 1 Timothy 6:6 B. WITH IS THE GREAT GAIN…1. That which constitutes true wealth - 1 Timothy 6:6a. A consistent, authentic walk with God b. Combined with satisfaction and peace within (regardless of finances) 2. The key is contentment! a. A quality that is learned - cf. Philippians 4:11-12b. How is it learned? By having:

  1. A proper perspective on life - 1 Timothy 6:7a) “You can’t take with you” b) “What did he leave behind?” “Everything.” c) Ever see a hearse pulling a U-Haul trailer?
  2. An understanding of the true physical necessities of life
  • 1 Timothy 6:8a) Food and clothing b) Shelter is not a necessity, as millions exist without it (e.g., in India)

[Thus the reminder to those not rich as to the key to true wealth: godliness with contentment! To those who want to get rich, Paul provides a…]

II. TO THOSE WHO WANT TO GET RICH A. THE DANGER OF WEALTH…1. He is talking of those “who desire to be rich” - 1 Timothy 6:9a. Those who have a firm resolve, a strong determination b. One who is possessed with the thought of getting rich 2. Such will “fall” a. Note the certainty: those who desire to be rich fall - cf. Proverbs 28:20b. Into what will one fall? - 1 Timothy 6:91) Temptations! 2) Snares! 3) Many foolish and harmful lusts!

B. THE DANGER OF THE LOVE OF MONEY…1. Note carefully what Paul says - 1 Timothy 6:10a) It is the love of money, not money itself b) It is “a” root of all kinds of evil (ASV, NKJV), not “the” root of all evil 2. Those who long for money (in greediness), will experience two perils a) They will stray from the faith - cf. Matthew 6:24b) They will suffer many sorrows - cf. Proverbs 28:20 [Be careful, or you will find yourself in “the black hole of greed”! This warning applies both to the poor (who want to get rich) and the rich (who want to be richer). And now, we find Paul giving…]

III. TO THOSE WHO ARE RICH A. DO NOT BE HAUGHTY…1. That is, high-minded or conceited - 1 Timothy 6:17; cf. James 4:62. Remember that what you have ultimately comes from God!

B. DO NOT TRUST IN WEALTH FOR …1. Riches are “uncertain” (especially in our economy!) - 1 Timothy 6:172. Riches are “insufficient” - cf. Luke 12:15-21 (the parable of the rich fool)

C. BE A PERSON…1. Note the repeated emphasis - 1 Timothy 6:18a. “Do good, be rich in good works” b. “Ready to give, willing to share” 2. Look beyond the “good life” - 1 Timothy 6:19a. Store up a good foundation for “the time to come” b. Lay hold on “eternal life”!

  1. This does not exhaust the subject of money, but we have addressed several critical issues… a. For those struggling to make ends meet1) Guard against being envious of the wealthy
  1. Focus on learning contentment in life b. For those engaged in the pursuit of money1) It’s only a matter of time before you will be ensnared and miserable
  2. In the process, you will lose the very things you think money can provide (peace, happiness, love, satisfaction) c. For those blessed to be rich1) Put away any conceit
  3. Forget about finding ultimate security in riches
  4. Tap into that which is life eternal, by cultivating generosity
  1. Speaking of riches, the greatest treasures are those found in Jesus Christ… a. “In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” - Ephesians 1:7b. “In Whom are hidden all the treasures of wisdom and knowledge.”
  • Colossians 2:3c. “And you are complete in Him, who is the head of all principality and power - Colossians 2:10
  1. Why not come to Jesus today in complete obedience to His will… a. Place your faith in Him who died for your sins b. Repent of your sins c. Confess your faith in the risen Christ, the Son of God d. Be baptized into Christ for the remission of your sins

Then you can begin to experience the “true riches” which Jesus offers to all who will obey Him…!

1 Timothy 6:7

1 Timothy 6:7

1 Timothy 6:8

1 Timothy 6:8

1 Timothy 6:9

1 Timothy 6:9

1 Timothy 6:10

1 Timothy 6:10

1 Timothy 6:11

1 Timothy 6:11

1 Timothy 6:12

“THE FIRST EPISTLE TO TIMOTHY”

The Christian’s Jihad (1 Timothy 6:12)

  1. A well-known term in the religion of Islam is jihad; sometimes translated “holy war”, it literally means “struggle”… a. On a personal level - inner struggle against evil within oneself b. On a social level - struggle for decency and goodness c. On a military level - struggle on the battlefield, if and when necessary

  2. Christians are followers of the Prince of Peace… a. The kingdom is spiritual, and not expanded through carnal means

  • cf. John 18:36b. Our Savior taught us: “…for all who take the sword will perish by the sword.” - Matthew 26:52
  1. This is not to say we do not have a true struggle, our own jihad… a. We are to “fight (lit., struggle) the good fight of faith” - 1 Timothy 6:12b. We are to “lay hold (lit., seize) on eternal life” - 1 Timothy 6:12 [Thus we are to battle and conquer. What is involved in “The Christian’s Jihad”…?]

I. WE MUST FIGHT THE GOOD FIGHT OF FAITH A. FOR THE FAITH…1. We must contend for the faith a. That is, the doctrine in which we believe - Jude 1:3-4 cf. Ph 1:27b. A doctrine that has been delivered once for all - cf. Galatians 1:8-9; 2 Peter 1:3c. For false teachers have come - cf. 2 Peter 2:1-32. We must fight with the proper weapons a. Not carnal weapons, but mighty in God nonetheless - 2 Corinthians 10:3-4b. With gentleness, patience, humility, correcting those in the wrong - 2 Timothy 2:24-26– With the meekness and gentleness of Christ, we are to “cast down arguments” and bring “every thought into captivity to the obedience of Christ” - 2 Corinthians 10:1-5 B. FOR OUR FAITH…1. We must contend for our faith a. That is, our personal trust and conviction - e.g., 1 Timothy 4:12b. That which we must pursue in our spiritual development

II. WE MUST LAY HOLD OF ETERNAL LIFE A. LAYING HOLD OF THE FUTURE HOPE…1. Paul likely has reference to that which is yet to be realized a. That which is promised by God - Titus 1:2b. That which is our inheritance - Titus 3:7c. That which will be received at the Judgment - Matthew 25:462. To lay hold (seize) this hope, there are things we must do a. Be set free from sin, become slaves to God, produce holiness

  • Romans 6:22-23b. Do good, be willing to share - 1 Timothy 6:17-19– Are we patiently doing good, seeking glory, honor and immortality? - cf. Romans 2:7 B. LAYING HOLD OF THE PRESENT … 1. John uses the phrase “eternal life” as a blessing enjoyed in this life a. God has given us eternal life, it is life in His Son - 1 John 5:11-12b. John writes that we might know we have this life - 1 John 5:13c. This life involves a knowledge of the Father and the Son
  • John 17:2-3; 1 John 5:202. To lay hold (seize) this abundant life (John 10:10), there are things we must do a. Walk in the light - 1 John 1:5-7b. Keep the commandments of the Lord - 1 John 2:3-6c. Love the brethren - 1 John 3:14-15d. Abide in the doctrine of Christ, that you might enjoy fellowship with both the Father and the Son- 2 John 1:9– Are we sacrificing self for Christ’s sake, that we might enjoy blessings in this life and the one to come? - cf. Mark 10:28-30

  1. Note what Paul wrote about his “struggle” as he came to the end of his life… - 2 Timothy 4:7a. “I have fought the good fight” b. “I have kept the faith”

  2. Note also what he looked forward to receiving on the Judgment Day

  • 2 Timothy 4:8a. The crown of righteousness b. Given to him by the Lord, the righteous Judge

If we desire to receive the same, then let us heed his admonition given to Timothy:

“Fight the good fight of faith, lay hold on eternal life, to which you were also called and have confessed the good confession in the presence of many witnesses.” - 1 Timothy 6:12 Have you made the good confession (Romans 10:9-10)? Have you been clothed with Christ in baptism (Galatians 3:27)?

Are you engaged in “The Christian’s Jihad”…?

1 Timothy 6:13

1 Timothy 6:13

1 Timothy 6:14

1 Timothy 6:14

1 Timothy 6:15

1 Timothy 6:15

1 Timothy 6:16

1 Timothy 6:16

1 Timothy 6:17-19

“THE FIRST EPISTLE TO TIMOTHY”

The Christian And Money (1 Timothy 6:6-10; 1 Timothy 6:17-19)

  1. The Bible says a great deal about money… a. It speaks about earning and spending, saving and giving b. It even tells about wasting our money

  2. It puts to rest two commonly held misconceptions about money… a. That money provides ultimate security - Proverbs 23:4-5; Luke 12:15b. That God condemns the rich for being rich

  1. He certainly hates false gain, wrong motives for getting rich, and lack of compassionate generosity among the wealthy
  2. But some of the most godly people in the Bible were rich (Job, Abraham, Joseph, David, Solomon, Barnabas, Philemon, Lydia)

  1. The Bible also teaches that both the rich and poor must fight similar battles, such as… a. Envy of others b. Greed for more

  2. One passage in particular addresses several attitudes that often accompany money… a. It is found in 1 Timothy 6:6-10; 1 Timothy 6:17-19b. Which can be divided into three sections: reminders, warnings and commands

[First, let’s consider the…]

I. TO THOSE WHO ARE NOT RICH A. DON’T THINK IS JUST A WAY TO GET RICH…1. As did some in Timothy’s day - 1 Timothy 6:52. As some do today (cf. “The Gospel Of Health And Wealth”) 3. Religion (godliness) is of value only when joined with contentment - 1 Timothy 6:6 B. WITH IS THE GREAT GAIN…1. That which constitutes true wealth - 1 Timothy 6:6a. A consistent, authentic walk with God b. Combined with satisfaction and peace within (regardless of finances) 2. The key is contentment! a. A quality that is learned - cf. Philippians 4:11-12b. How is it learned? By having:

  1. A proper perspective on life - 1 Timothy 6:7a) “You can’t take with you” b) “What did he leave behind?” “Everything.” c) Ever see a hearse pulling a U-Haul trailer?
  2. An understanding of the true physical necessities of life
  • 1 Timothy 6:8a) Food and clothing b) Shelter is not a necessity, as millions exist without it (e.g., in India)

[Thus the reminder to those not rich as to the key to true wealth: godliness with contentment! To those who want to get rich, Paul provides a…]

II. TO THOSE WHO WANT TO GET RICH A. THE DANGER OF WEALTH…1. He is talking of those “who desire to be rich” - 1 Timothy 6:9a. Those who have a firm resolve, a strong determination b. One who is possessed with the thought of getting rich 2. Such will “fall” a. Note the certainty: those who desire to be rich fall - cf. Proverbs 28:20b. Into what will one fall? - 1 Timothy 6:91) Temptations! 2) Snares! 3) Many foolish and harmful lusts!

B. THE DANGER OF THE LOVE OF MONEY…1. Note carefully what Paul says - 1 Timothy 6:10a) It is the love of money, not money itself b) It is “a” root of all kinds of evil (ASV, NKJV), not “the” root of all evil 2. Those who long for money (in greediness), will experience two perils a) They will stray from the faith - cf. Matthew 6:24b) They will suffer many sorrows - cf. Proverbs 28:20 [Be careful, or you will find yourself in “the black hole of greed”! This warning applies both to the poor (who want to get rich) and the rich (who want to be richer). And now, we find Paul giving…]

III. TO THOSE WHO ARE RICH A. DO NOT BE HAUGHTY…1. That is, high-minded or conceited - 1 Timothy 6:17; cf. James 4:62. Remember that what you have ultimately comes from God!

B. DO NOT TRUST IN WEALTH FOR …1. Riches are “uncertain” (especially in our economy!) - 1 Timothy 6:172. Riches are “insufficient” - cf. Luke 12:15-21 (the parable of the rich fool)

C. BE A PERSON…1. Note the repeated emphasis - 1 Timothy 6:18a. “Do good, be rich in good works” b. “Ready to give, willing to share” 2. Look beyond the “good life” - 1 Timothy 6:19a. Store up a good foundation for “the time to come” b. Lay hold on “eternal life”!

  1. This does not exhaust the subject of money, but we have addressed several critical issues… a. For those struggling to make ends meet1) Guard against being envious of the wealthy
  1. Focus on learning contentment in life b. For those engaged in the pursuit of money1) It’s only a matter of time before you will be ensnared and miserable
  2. In the process, you will lose the very things you think money can provide (peace, happiness, love, satisfaction) c. For those blessed to be rich1) Put away any conceit
  3. Forget about finding ultimate security in riches
  4. Tap into that which is life eternal, by cultivating generosity
  1. Speaking of riches, the greatest treasures are those found in Jesus Christ… a. “In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” - Ephesians 1:7b. “In Whom are hidden all the treasures of wisdom and knowledge.”
  • Colossians 2:3c. “And you are complete in Him, who is the head of all principality and power - Colossians 2:10
  1. Why not come to Jesus today in complete obedience to His will… a. Place your faith in Him who died for your sins b. Repent of your sins c. Confess your faith in the risen Christ, the Son of God d. Be baptized into Christ for the remission of your sins

Then you can begin to experience the “true riches” which Jesus offers to all who will obey Him…!

1 Timothy 6:18

1 Timothy 6:18

1 Timothy 6:19

1 Timothy 6:19

1 Timothy 6:20

1 Timothy 6:20

1 Timothy 6:21

1 Timothy 6:21

‹ Chapter 5 1 Timothy — All Chapters Chapter 7 ›

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