Hebrews 3

Hebrews 3:1

Sins, Sickness and Infirmities

1 Timothy 5:20. If it has become evident that an elder has sinned, then he must be rebuked publicly. An example of this is what Paul does with Peter (Galatians 2:11). ‘To rebuke’ here means that the sin should be exposed and in that way evidently proved. In that way any objection will not be possible.

The bad example of a leader could have the consequence that others are tempted not to deal too seriously with sin. Therefore in this case the rebuke must take place in the presence of all. The result is that “the rest also will be fearful [of sinning]” (cf. 2 Peter 2:6). Such a public rebuke has a preventive effect on ‘the rest’.

It is not really clear who are meant with “the rest”. Does that mean only the fellow elders or does that mean all members who form the local church? I tend to think that it implies the whole local church. It seems to me that a rebuke ‘in front of all’ implies that this happens in presence of the whole church. It doesn’t seem logical to me to speak of a rebuke ‘in front of all’ if that only happens in the circle of the elders.

1 Timothy 5:21. By using the words “I solemnly charge” Paul places great emphasis on his words. He also underlines it by involving three witnesses in this case. They are, although invisible, always present with everything that happens in and through the church. The church is the house of “God”, “Christ Jesus” is the center there and “[His] chosen angels” are spectators of us as members of the church (1 Corinthians 11:10; Ephesians 3:10).

The Divine Residents of heaven, God and Christ Jesus, and also creatures that were kept from rebelling against God, the chosen angels, continuously see how you behave in God’s house. In the world God’s rights are in no way taken into consideration. But that ought to happen in God’s house. Therefore, the sin that is occurring there provably, ought to be dealt with and be judged by the church in accordance with God’s holiness.

Paul warns of two dangers to which the church is exposed at the exertion of this necessary discipline. Those dangers are also great today. The one danger is “bias”, the other one is “partiality”. There is the temptation to overlook the evil of elders if people could possibly experience disadvantage when they rebuke them. If you have gained the favor of an influential leader, you might not want to lose it. To lose favor may absolutely have no role in the determination of sin.

Also the preference that someone may have toward an elder can cause a hindrance to name the sin of the elder. Then there is no mention anymore of impartiality. If somebody means a lot to you, it is difficult “doing nothing in a [spirit of] partiality”. Then your preference determines your judgment too much. Remember that God ‘shows no partiality’ (Deuteronomy 10:17) and deals without favoritism (Galatians 2:6; Colossians 3:25).

1 Timothy 5:22. Therefore, if a sin has been proved the whole local church is involved. But it is not always the case that a sin is that clearly present and demonstrable. It can happen that a person appears to do a service for the Lord, while he allows sins in his life that are not openly recognizable. Paul points out to Timothy that he ought to consider that. By the warning “do not lay hands upon anyone [too] hastily” he exhorts him to be cautious.

The laying on of hands means to identify yourself with another person. With the offering service of Israel the laying on of hands has an important role. When the one who offers, lays his hand on the burnt offering (Leviticus 1:4), the whole value the burnt offering has to God, as it were, transfers to him. Through that burnt offering he is made pleasing to God. With bringing the sin offering it is the other way around. By laying his hand on the sin offering (Leviticus 4:4) his sin transfers, as it were, to the sin offering that is being slaughtered in his stead. God judges the offering and the sinner can go out free.

Before Timothy identifies himself with the service of another person through the laying on of hands, he should be convinced that this person has really received that service from the Lord. According to Acts 13:3 it is good to precede the laying on of hands with a period of praying and fasting (cf. Acts 6:6).

By a too quick recognition of a person to do a service for the Lord, Timothy runs the risk to identify himself with sins. That is the case when it appears that a person is doing his own will and is serving the Lord only by name. By laying hands on such a person this person is being stimulated in a wrong way, and he who lays hands on him follows him on that way. In that way he has fellowship with his sins.

Here it becomes clear that direct connection with evil defiles a person. By being careful with identifying himself with another person Timothy keeps himself in purity. The call “keep yourself free from sin” also applies in general sense (2 Corinthians 7:1). You can only remain pure if you fear God. Then He will show you His will in all cases where you doubt whether you can commit to it or cooperate with it (Psalms 25:14).

1 Timothy 5:23. As you know, Timothy is an unpretentious, somewhat shy man. He is someone who lives meticulous and has a close conscience. Paul’s exhortation to be careful with the laying on of hands must have surely connected to his cautious way of living. I think that we should place the advice of Paul in this context with regard to the health of Timothy.

Timothy must have done everything to prevent that God’s work would be hindered by him. He wanted to avoid everything that could possibly be a stumbling block to others (Romans 14:21). Therefore he must have refused any drop of wine. And doesn’t God’s Word often warn against the abuse of wine? Still wine is not a prohibited beverage. The reason for using it, is of importance. Timothy then had a stomach problem and still other physical weaknesses. With a view to that Paul stimulates him to use a little wine.

Paul does not use his gift of healing (Acts 28:8-9) here, but stimulates him to use a little wine as medicine. There is no mention of a demon that strikes the stomach of Timothy. You see that sickness and physical weakness do not have to be caused by a demon of sickness that ought to be exorcised. Here you also see that the use of medicine is not a sign of unbelief.

Still it is important to note that it is about “a little wine”. Excessive use is out of the question. As it is said, the use of wine is permitted (John 2:1-11; 1 Corinthians 10:16). It is the symbol of joy (Psalms 104:15). Therefore you are allowed to use a little wine only if you do not use it to forget all the misery for a moment like the world does (cf. Proverbs 31:7).

1 Timothy 5:24. Here Paul continues the subject he was dealing with in 1 Timothy 5:22, after the phrase concerning the health of Timothy and the advice what he should do. He points out that “the sins of some men are quite evident”. Before the life of such people becomes revealed before the judgment seat of Christ (2 Corinthians 5:10), it is already revealed on earth that they have lived in sin. Their sins are “going before them to judgment”. In those cases the sins are totally clear and it will not be difficult to deal with it.

There are also men of whom it is not directly clear that they live in sin. Still there comes a moment, after their life in which they had hidden their sin, that everything will be revealed before the judgment seat.

1 Timothy 5:25. What applies to the sins “likewise” applies to “deeds that are good”. Also those will not remain hidden. There are good works which we already recognize as such on earth (Matthew 5:16), like we see with Dorcas (Acts 9:36; 39). There are also good works that were unnoticed for men. These will become equally visible and will appropriately be rewarded.

Now read 1 Timothy 5:20-25 again.

Reflection: Which indications in this section can you take to heart?

Hebrews 3:2

Sins, Sickness and Infirmities

1 Timothy 5:20. If it has become evident that an elder has sinned, then he must be rebuked publicly. An example of this is what Paul does with Peter (Galatians 2:11). ‘To rebuke’ here means that the sin should be exposed and in that way evidently proved. In that way any objection will not be possible.

The bad example of a leader could have the consequence that others are tempted not to deal too seriously with sin. Therefore in this case the rebuke must take place in the presence of all. The result is that “the rest also will be fearful [of sinning]” (cf. 2 Peter 2:6). Such a public rebuke has a preventive effect on ‘the rest’.

It is not really clear who are meant with “the rest”. Does that mean only the fellow elders or does that mean all members who form the local church? I tend to think that it implies the whole local church. It seems to me that a rebuke ‘in front of all’ implies that this happens in presence of the whole church. It doesn’t seem logical to me to speak of a rebuke ‘in front of all’ if that only happens in the circle of the elders.

1 Timothy 5:21. By using the words “I solemnly charge” Paul places great emphasis on his words. He also underlines it by involving three witnesses in this case. They are, although invisible, always present with everything that happens in and through the church. The church is the house of “God”, “Christ Jesus” is the center there and “[His] chosen angels” are spectators of us as members of the church (1 Corinthians 11:10; Ephesians 3:10).

The Divine Residents of heaven, God and Christ Jesus, and also creatures that were kept from rebelling against God, the chosen angels, continuously see how you behave in God’s house. In the world God’s rights are in no way taken into consideration. But that ought to happen in God’s house. Therefore, the sin that is occurring there provably, ought to be dealt with and be judged by the church in accordance with God’s holiness.

Paul warns of two dangers to which the church is exposed at the exertion of this necessary discipline. Those dangers are also great today. The one danger is “bias”, the other one is “partiality”. There is the temptation to overlook the evil of elders if people could possibly experience disadvantage when they rebuke them. If you have gained the favor of an influential leader, you might not want to lose it. To lose favor may absolutely have no role in the determination of sin.

Also the preference that someone may have toward an elder can cause a hindrance to name the sin of the elder. Then there is no mention anymore of impartiality. If somebody means a lot to you, it is difficult “doing nothing in a [spirit of] partiality”. Then your preference determines your judgment too much. Remember that God ‘shows no partiality’ (Deuteronomy 10:17) and deals without favoritism (Galatians 2:6; Colossians 3:25).

1 Timothy 5:22. Therefore, if a sin has been proved the whole local church is involved. But it is not always the case that a sin is that clearly present and demonstrable. It can happen that a person appears to do a service for the Lord, while he allows sins in his life that are not openly recognizable. Paul points out to Timothy that he ought to consider that. By the warning “do not lay hands upon anyone [too] hastily” he exhorts him to be cautious.

The laying on of hands means to identify yourself with another person. With the offering service of Israel the laying on of hands has an important role. When the one who offers, lays his hand on the burnt offering (Leviticus 1:4), the whole value the burnt offering has to God, as it were, transfers to him. Through that burnt offering he is made pleasing to God. With bringing the sin offering it is the other way around. By laying his hand on the sin offering (Leviticus 4:4) his sin transfers, as it were, to the sin offering that is being slaughtered in his stead. God judges the offering and the sinner can go out free.

Before Timothy identifies himself with the service of another person through the laying on of hands, he should be convinced that this person has really received that service from the Lord. According to Acts 13:3 it is good to precede the laying on of hands with a period of praying and fasting (cf. Acts 6:6).

By a too quick recognition of a person to do a service for the Lord, Timothy runs the risk to identify himself with sins. That is the case when it appears that a person is doing his own will and is serving the Lord only by name. By laying hands on such a person this person is being stimulated in a wrong way, and he who lays hands on him follows him on that way. In that way he has fellowship with his sins.

Here it becomes clear that direct connection with evil defiles a person. By being careful with identifying himself with another person Timothy keeps himself in purity. The call “keep yourself free from sin” also applies in general sense (2 Corinthians 7:1). You can only remain pure if you fear God. Then He will show you His will in all cases where you doubt whether you can commit to it or cooperate with it (Psalms 25:14).

1 Timothy 5:23. As you know, Timothy is an unpretentious, somewhat shy man. He is someone who lives meticulous and has a close conscience. Paul’s exhortation to be careful with the laying on of hands must have surely connected to his cautious way of living. I think that we should place the advice of Paul in this context with regard to the health of Timothy.

Timothy must have done everything to prevent that God’s work would be hindered by him. He wanted to avoid everything that could possibly be a stumbling block to others (Romans 14:21). Therefore he must have refused any drop of wine. And doesn’t God’s Word often warn against the abuse of wine? Still wine is not a prohibited beverage. The reason for using it, is of importance. Timothy then had a stomach problem and still other physical weaknesses. With a view to that Paul stimulates him to use a little wine.

Paul does not use his gift of healing (Acts 28:8-9) here, but stimulates him to use a little wine as medicine. There is no mention of a demon that strikes the stomach of Timothy. You see that sickness and physical weakness do not have to be caused by a demon of sickness that ought to be exorcised. Here you also see that the use of medicine is not a sign of unbelief.

Still it is important to note that it is about “a little wine”. Excessive use is out of the question. As it is said, the use of wine is permitted (John 2:1-11; 1 Corinthians 10:16). It is the symbol of joy (Psalms 104:15). Therefore you are allowed to use a little wine only if you do not use it to forget all the misery for a moment like the world does (cf. Proverbs 31:7).

1 Timothy 5:24. Here Paul continues the subject he was dealing with in 1 Timothy 5:22, after the phrase concerning the health of Timothy and the advice what he should do. He points out that “the sins of some men are quite evident”. Before the life of such people becomes revealed before the judgment seat of Christ (2 Corinthians 5:10), it is already revealed on earth that they have lived in sin. Their sins are “going before them to judgment”. In those cases the sins are totally clear and it will not be difficult to deal with it.

There are also men of whom it is not directly clear that they live in sin. Still there comes a moment, after their life in which they had hidden their sin, that everything will be revealed before the judgment seat.

1 Timothy 5:25. What applies to the sins “likewise” applies to “deeds that are good”. Also those will not remain hidden. There are good works which we already recognize as such on earth (Matthew 5:16), like we see with Dorcas (Acts 9:36; 39). There are also good works that were unnoticed for men. These will become equally visible and will appropriately be rewarded.

Now read 1 Timothy 5:20-25 again.

Reflection: Which indications in this section can you take to heart?

Hebrews 3:3

Sins, Sickness and Infirmities

1 Timothy 5:20. If it has become evident that an elder has sinned, then he must be rebuked publicly. An example of this is what Paul does with Peter (Galatians 2:11). ‘To rebuke’ here means that the sin should be exposed and in that way evidently proved. In that way any objection will not be possible.

The bad example of a leader could have the consequence that others are tempted not to deal too seriously with sin. Therefore in this case the rebuke must take place in the presence of all. The result is that “the rest also will be fearful [of sinning]” (cf. 2 Peter 2:6). Such a public rebuke has a preventive effect on ‘the rest’.

It is not really clear who are meant with “the rest”. Does that mean only the fellow elders or does that mean all members who form the local church? I tend to think that it implies the whole local church. It seems to me that a rebuke ‘in front of all’ implies that this happens in presence of the whole church. It doesn’t seem logical to me to speak of a rebuke ‘in front of all’ if that only happens in the circle of the elders.

1 Timothy 5:21. By using the words “I solemnly charge” Paul places great emphasis on his words. He also underlines it by involving three witnesses in this case. They are, although invisible, always present with everything that happens in and through the church. The church is the house of “God”, “Christ Jesus” is the center there and “[His] chosen angels” are spectators of us as members of the church (1 Corinthians 11:10; Ephesians 3:10).

The Divine Residents of heaven, God and Christ Jesus, and also creatures that were kept from rebelling against God, the chosen angels, continuously see how you behave in God’s house. In the world God’s rights are in no way taken into consideration. But that ought to happen in God’s house. Therefore, the sin that is occurring there provably, ought to be dealt with and be judged by the church in accordance with God’s holiness.

Paul warns of two dangers to which the church is exposed at the exertion of this necessary discipline. Those dangers are also great today. The one danger is “bias”, the other one is “partiality”. There is the temptation to overlook the evil of elders if people could possibly experience disadvantage when they rebuke them. If you have gained the favor of an influential leader, you might not want to lose it. To lose favor may absolutely have no role in the determination of sin.

Also the preference that someone may have toward an elder can cause a hindrance to name the sin of the elder. Then there is no mention anymore of impartiality. If somebody means a lot to you, it is difficult “doing nothing in a [spirit of] partiality”. Then your preference determines your judgment too much. Remember that God ‘shows no partiality’ (Deuteronomy 10:17) and deals without favoritism (Galatians 2:6; Colossians 3:25).

1 Timothy 5:22. Therefore, if a sin has been proved the whole local church is involved. But it is not always the case that a sin is that clearly present and demonstrable. It can happen that a person appears to do a service for the Lord, while he allows sins in his life that are not openly recognizable. Paul points out to Timothy that he ought to consider that. By the warning “do not lay hands upon anyone [too] hastily” he exhorts him to be cautious.

The laying on of hands means to identify yourself with another person. With the offering service of Israel the laying on of hands has an important role. When the one who offers, lays his hand on the burnt offering (Leviticus 1:4), the whole value the burnt offering has to God, as it were, transfers to him. Through that burnt offering he is made pleasing to God. With bringing the sin offering it is the other way around. By laying his hand on the sin offering (Leviticus 4:4) his sin transfers, as it were, to the sin offering that is being slaughtered in his stead. God judges the offering and the sinner can go out free.

Before Timothy identifies himself with the service of another person through the laying on of hands, he should be convinced that this person has really received that service from the Lord. According to Acts 13:3 it is good to precede the laying on of hands with a period of praying and fasting (cf. Acts 6:6).

By a too quick recognition of a person to do a service for the Lord, Timothy runs the risk to identify himself with sins. That is the case when it appears that a person is doing his own will and is serving the Lord only by name. By laying hands on such a person this person is being stimulated in a wrong way, and he who lays hands on him follows him on that way. In that way he has fellowship with his sins.

Here it becomes clear that direct connection with evil defiles a person. By being careful with identifying himself with another person Timothy keeps himself in purity. The call “keep yourself free from sin” also applies in general sense (2 Corinthians 7:1). You can only remain pure if you fear God. Then He will show you His will in all cases where you doubt whether you can commit to it or cooperate with it (Psalms 25:14).

1 Timothy 5:23. As you know, Timothy is an unpretentious, somewhat shy man. He is someone who lives meticulous and has a close conscience. Paul’s exhortation to be careful with the laying on of hands must have surely connected to his cautious way of living. I think that we should place the advice of Paul in this context with regard to the health of Timothy.

Timothy must have done everything to prevent that God’s work would be hindered by him. He wanted to avoid everything that could possibly be a stumbling block to others (Romans 14:21). Therefore he must have refused any drop of wine. And doesn’t God’s Word often warn against the abuse of wine? Still wine is not a prohibited beverage. The reason for using it, is of importance. Timothy then had a stomach problem and still other physical weaknesses. With a view to that Paul stimulates him to use a little wine.

Paul does not use his gift of healing (Acts 28:8-9) here, but stimulates him to use a little wine as medicine. There is no mention of a demon that strikes the stomach of Timothy. You see that sickness and physical weakness do not have to be caused by a demon of sickness that ought to be exorcised. Here you also see that the use of medicine is not a sign of unbelief.

Still it is important to note that it is about “a little wine”. Excessive use is out of the question. As it is said, the use of wine is permitted (John 2:1-11; 1 Corinthians 10:16). It is the symbol of joy (Psalms 104:15). Therefore you are allowed to use a little wine only if you do not use it to forget all the misery for a moment like the world does (cf. Proverbs 31:7).

1 Timothy 5:24. Here Paul continues the subject he was dealing with in 1 Timothy 5:22, after the phrase concerning the health of Timothy and the advice what he should do. He points out that “the sins of some men are quite evident”. Before the life of such people becomes revealed before the judgment seat of Christ (2 Corinthians 5:10), it is already revealed on earth that they have lived in sin. Their sins are “going before them to judgment”. In those cases the sins are totally clear and it will not be difficult to deal with it.

There are also men of whom it is not directly clear that they live in sin. Still there comes a moment, after their life in which they had hidden their sin, that everything will be revealed before the judgment seat.

1 Timothy 5:25. What applies to the sins “likewise” applies to “deeds that are good”. Also those will not remain hidden. There are good works which we already recognize as such on earth (Matthew 5:16), like we see with Dorcas (Acts 9:36; 39). There are also good works that were unnoticed for men. These will become equally visible and will appropriately be rewarded.

Now read 1 Timothy 5:20-25 again.

Reflection: Which indications in this section can you take to heart?

Hebrews 3:4

Sins, Sickness and Infirmities

1 Timothy 5:20. If it has become evident that an elder has sinned, then he must be rebuked publicly. An example of this is what Paul does with Peter (Galatians 2:11). ‘To rebuke’ here means that the sin should be exposed and in that way evidently proved. In that way any objection will not be possible.

The bad example of a leader could have the consequence that others are tempted not to deal too seriously with sin. Therefore in this case the rebuke must take place in the presence of all. The result is that “the rest also will be fearful [of sinning]” (cf. 2 Peter 2:6). Such a public rebuke has a preventive effect on ‘the rest’.

It is not really clear who are meant with “the rest”. Does that mean only the fellow elders or does that mean all members who form the local church? I tend to think that it implies the whole local church. It seems to me that a rebuke ‘in front of all’ implies that this happens in presence of the whole church. It doesn’t seem logical to me to speak of a rebuke ‘in front of all’ if that only happens in the circle of the elders.

1 Timothy 5:21. By using the words “I solemnly charge” Paul places great emphasis on his words. He also underlines it by involving three witnesses in this case. They are, although invisible, always present with everything that happens in and through the church. The church is the house of “God”, “Christ Jesus” is the center there and “[His] chosen angels” are spectators of us as members of the church (1 Corinthians 11:10; Ephesians 3:10).

The Divine Residents of heaven, God and Christ Jesus, and also creatures that were kept from rebelling against God, the chosen angels, continuously see how you behave in God’s house. In the world God’s rights are in no way taken into consideration. But that ought to happen in God’s house. Therefore, the sin that is occurring there provably, ought to be dealt with and be judged by the church in accordance with God’s holiness.

Paul warns of two dangers to which the church is exposed at the exertion of this necessary discipline. Those dangers are also great today. The one danger is “bias”, the other one is “partiality”. There is the temptation to overlook the evil of elders if people could possibly experience disadvantage when they rebuke them. If you have gained the favor of an influential leader, you might not want to lose it. To lose favor may absolutely have no role in the determination of sin.

Also the preference that someone may have toward an elder can cause a hindrance to name the sin of the elder. Then there is no mention anymore of impartiality. If somebody means a lot to you, it is difficult “doing nothing in a [spirit of] partiality”. Then your preference determines your judgment too much. Remember that God ‘shows no partiality’ (Deuteronomy 10:17) and deals without favoritism (Galatians 2:6; Colossians 3:25).

1 Timothy 5:22. Therefore, if a sin has been proved the whole local church is involved. But it is not always the case that a sin is that clearly present and demonstrable. It can happen that a person appears to do a service for the Lord, while he allows sins in his life that are not openly recognizable. Paul points out to Timothy that he ought to consider that. By the warning “do not lay hands upon anyone [too] hastily” he exhorts him to be cautious.

The laying on of hands means to identify yourself with another person. With the offering service of Israel the laying on of hands has an important role. When the one who offers, lays his hand on the burnt offering (Leviticus 1:4), the whole value the burnt offering has to God, as it were, transfers to him. Through that burnt offering he is made pleasing to God. With bringing the sin offering it is the other way around. By laying his hand on the sin offering (Leviticus 4:4) his sin transfers, as it were, to the sin offering that is being slaughtered in his stead. God judges the offering and the sinner can go out free.

Before Timothy identifies himself with the service of another person through the laying on of hands, he should be convinced that this person has really received that service from the Lord. According to Acts 13:3 it is good to precede the laying on of hands with a period of praying and fasting (cf. Acts 6:6).

By a too quick recognition of a person to do a service for the Lord, Timothy runs the risk to identify himself with sins. That is the case when it appears that a person is doing his own will and is serving the Lord only by name. By laying hands on such a person this person is being stimulated in a wrong way, and he who lays hands on him follows him on that way. In that way he has fellowship with his sins.

Here it becomes clear that direct connection with evil defiles a person. By being careful with identifying himself with another person Timothy keeps himself in purity. The call “keep yourself free from sin” also applies in general sense (2 Corinthians 7:1). You can only remain pure if you fear God. Then He will show you His will in all cases where you doubt whether you can commit to it or cooperate with it (Psalms 25:14).

1 Timothy 5:23. As you know, Timothy is an unpretentious, somewhat shy man. He is someone who lives meticulous and has a close conscience. Paul’s exhortation to be careful with the laying on of hands must have surely connected to his cautious way of living. I think that we should place the advice of Paul in this context with regard to the health of Timothy.

Timothy must have done everything to prevent that God’s work would be hindered by him. He wanted to avoid everything that could possibly be a stumbling block to others (Romans 14:21). Therefore he must have refused any drop of wine. And doesn’t God’s Word often warn against the abuse of wine? Still wine is not a prohibited beverage. The reason for using it, is of importance. Timothy then had a stomach problem and still other physical weaknesses. With a view to that Paul stimulates him to use a little wine.

Paul does not use his gift of healing (Acts 28:8-9) here, but stimulates him to use a little wine as medicine. There is no mention of a demon that strikes the stomach of Timothy. You see that sickness and physical weakness do not have to be caused by a demon of sickness that ought to be exorcised. Here you also see that the use of medicine is not a sign of unbelief.

Still it is important to note that it is about “a little wine”. Excessive use is out of the question. As it is said, the use of wine is permitted (John 2:1-11; 1 Corinthians 10:16). It is the symbol of joy (Psalms 104:15). Therefore you are allowed to use a little wine only if you do not use it to forget all the misery for a moment like the world does (cf. Proverbs 31:7).

1 Timothy 5:24. Here Paul continues the subject he was dealing with in 1 Timothy 5:22, after the phrase concerning the health of Timothy and the advice what he should do. He points out that “the sins of some men are quite evident”. Before the life of such people becomes revealed before the judgment seat of Christ (2 Corinthians 5:10), it is already revealed on earth that they have lived in sin. Their sins are “going before them to judgment”. In those cases the sins are totally clear and it will not be difficult to deal with it.

There are also men of whom it is not directly clear that they live in sin. Still there comes a moment, after their life in which they had hidden their sin, that everything will be revealed before the judgment seat.

1 Timothy 5:25. What applies to the sins “likewise” applies to “deeds that are good”. Also those will not remain hidden. There are good works which we already recognize as such on earth (Matthew 5:16), like we see with Dorcas (Acts 9:36; 39). There are also good works that were unnoticed for men. These will become equally visible and will appropriately be rewarded.

Now read 1 Timothy 5:20-25 again.

Reflection: Which indications in this section can you take to heart?

Hebrews 3:5

Sins, Sickness and Infirmities

1 Timothy 5:20. If it has become evident that an elder has sinned, then he must be rebuked publicly. An example of this is what Paul does with Peter (Galatians 2:11). ‘To rebuke’ here means that the sin should be exposed and in that way evidently proved. In that way any objection will not be possible.

The bad example of a leader could have the consequence that others are tempted not to deal too seriously with sin. Therefore in this case the rebuke must take place in the presence of all. The result is that “the rest also will be fearful [of sinning]” (cf. 2 Peter 2:6). Such a public rebuke has a preventive effect on ‘the rest’.

It is not really clear who are meant with “the rest”. Does that mean only the fellow elders or does that mean all members who form the local church? I tend to think that it implies the whole local church. It seems to me that a rebuke ‘in front of all’ implies that this happens in presence of the whole church. It doesn’t seem logical to me to speak of a rebuke ‘in front of all’ if that only happens in the circle of the elders.

1 Timothy 5:21. By using the words “I solemnly charge” Paul places great emphasis on his words. He also underlines it by involving three witnesses in this case. They are, although invisible, always present with everything that happens in and through the church. The church is the house of “God”, “Christ Jesus” is the center there and “[His] chosen angels” are spectators of us as members of the church (1 Corinthians 11:10; Ephesians 3:10).

The Divine Residents of heaven, God and Christ Jesus, and also creatures that were kept from rebelling against God, the chosen angels, continuously see how you behave in God’s house. In the world God’s rights are in no way taken into consideration. But that ought to happen in God’s house. Therefore, the sin that is occurring there provably, ought to be dealt with and be judged by the church in accordance with God’s holiness.

Paul warns of two dangers to which the church is exposed at the exertion of this necessary discipline. Those dangers are also great today. The one danger is “bias”, the other one is “partiality”. There is the temptation to overlook the evil of elders if people could possibly experience disadvantage when they rebuke them. If you have gained the favor of an influential leader, you might not want to lose it. To lose favor may absolutely have no role in the determination of sin.

Also the preference that someone may have toward an elder can cause a hindrance to name the sin of the elder. Then there is no mention anymore of impartiality. If somebody means a lot to you, it is difficult “doing nothing in a [spirit of] partiality”. Then your preference determines your judgment too much. Remember that God ‘shows no partiality’ (Deuteronomy 10:17) and deals without favoritism (Galatians 2:6; Colossians 3:25).

1 Timothy 5:22. Therefore, if a sin has been proved the whole local church is involved. But it is not always the case that a sin is that clearly present and demonstrable. It can happen that a person appears to do a service for the Lord, while he allows sins in his life that are not openly recognizable. Paul points out to Timothy that he ought to consider that. By the warning “do not lay hands upon anyone [too] hastily” he exhorts him to be cautious.

The laying on of hands means to identify yourself with another person. With the offering service of Israel the laying on of hands has an important role. When the one who offers, lays his hand on the burnt offering (Leviticus 1:4), the whole value the burnt offering has to God, as it were, transfers to him. Through that burnt offering he is made pleasing to God. With bringing the sin offering it is the other way around. By laying his hand on the sin offering (Leviticus 4:4) his sin transfers, as it were, to the sin offering that is being slaughtered in his stead. God judges the offering and the sinner can go out free.

Before Timothy identifies himself with the service of another person through the laying on of hands, he should be convinced that this person has really received that service from the Lord. According to Acts 13:3 it is good to precede the laying on of hands with a period of praying and fasting (cf. Acts 6:6).

By a too quick recognition of a person to do a service for the Lord, Timothy runs the risk to identify himself with sins. That is the case when it appears that a person is doing his own will and is serving the Lord only by name. By laying hands on such a person this person is being stimulated in a wrong way, and he who lays hands on him follows him on that way. In that way he has fellowship with his sins.

Here it becomes clear that direct connection with evil defiles a person. By being careful with identifying himself with another person Timothy keeps himself in purity. The call “keep yourself free from sin” also applies in general sense (2 Corinthians 7:1). You can only remain pure if you fear God. Then He will show you His will in all cases where you doubt whether you can commit to it or cooperate with it (Psalms 25:14).

1 Timothy 5:23. As you know, Timothy is an unpretentious, somewhat shy man. He is someone who lives meticulous and has a close conscience. Paul’s exhortation to be careful with the laying on of hands must have surely connected to his cautious way of living. I think that we should place the advice of Paul in this context with regard to the health of Timothy.

Timothy must have done everything to prevent that God’s work would be hindered by him. He wanted to avoid everything that could possibly be a stumbling block to others (Romans 14:21). Therefore he must have refused any drop of wine. And doesn’t God’s Word often warn against the abuse of wine? Still wine is not a prohibited beverage. The reason for using it, is of importance. Timothy then had a stomach problem and still other physical weaknesses. With a view to that Paul stimulates him to use a little wine.

Paul does not use his gift of healing (Acts 28:8-9) here, but stimulates him to use a little wine as medicine. There is no mention of a demon that strikes the stomach of Timothy. You see that sickness and physical weakness do not have to be caused by a demon of sickness that ought to be exorcised. Here you also see that the use of medicine is not a sign of unbelief.

Still it is important to note that it is about “a little wine”. Excessive use is out of the question. As it is said, the use of wine is permitted (John 2:1-11; 1 Corinthians 10:16). It is the symbol of joy (Psalms 104:15). Therefore you are allowed to use a little wine only if you do not use it to forget all the misery for a moment like the world does (cf. Proverbs 31:7).

1 Timothy 5:24. Here Paul continues the subject he was dealing with in 1 Timothy 5:22, after the phrase concerning the health of Timothy and the advice what he should do. He points out that “the sins of some men are quite evident”. Before the life of such people becomes revealed before the judgment seat of Christ (2 Corinthians 5:10), it is already revealed on earth that they have lived in sin. Their sins are “going before them to judgment”. In those cases the sins are totally clear and it will not be difficult to deal with it.

There are also men of whom it is not directly clear that they live in sin. Still there comes a moment, after their life in which they had hidden their sin, that everything will be revealed before the judgment seat.

1 Timothy 5:25. What applies to the sins “likewise” applies to “deeds that are good”. Also those will not remain hidden. There are good works which we already recognize as such on earth (Matthew 5:16), like we see with Dorcas (Acts 9:36; 39). There are also good works that were unnoticed for men. These will become equally visible and will appropriately be rewarded.

Now read 1 Timothy 5:20-25 again.

Reflection: Which indications in this section can you take to heart?

Hebrews 3:7

Workers and Sound Words

1 Timothy 6:1. Paul starts this chapter with instructions for believing slaves. They are a part of the church in Ephesus. The fact that a slave is a believer doesn’t change his position as slave. Slavery is not something that is given by God, but is a result of sin. Nevertheless, it doesn’t mean that a slave gets his freedom back when he converts. Christendom doesn’t change (deplorable) situations, but hearts. The Lord Jesus did not come to deal with this wrong and other wrongs, but to save sinners.

A believing slave could have possibly come into such a position through several circumstances, for example by birth or by captivity or by running into debts. Especially a slave can show what it means to be a Christian (Titus 2:10; 1 Peter 2:18). With that purpose in mind Paul even sent the runaway slave Onesimus back to his master Philemon. Paul indeed hoped that Philemon would release his slave Onesimus, that he may assist the apostle in his ministry for the Lord (see the letter to Philemon).

In those days slaves had no privileges. They had no entitlements at all. According to Greek-Roman ideas slaves were no individuals but instruments. They were the unlimited property of their master and had not a single right. A private life didn’t exist for them. As such a comparison with relationships as we know in the Western world is not possible. Of course we can apply these instructions to the relationships between an employer and an employee. The believing employee is not supposed to expect his help from a labor union, from means to exert pressure, like strikes, company occupation or slowdown actions. By not participating with those actions he may be slandered by his colleagues, but it surely delivers him approval from the Lord.

Of the believing employee it is expected that he ‘regards his own employer worthy of all honor’. In 1 Timothy 6:1 it is about an unbelieving employer. The believing employee ought to speak about him respectfully and to treat him respectfully. He will not participate (anymore) with rebellion or slacken in doing his work. Rebellion doesn’t fit the Christian slave. If the believing slave would be rebellious, disobedient to his master, then others would have a reason to say: ‘What a God is that Who allows such a disorder and what doctrine is it, that it tolerates rebellion and violence?’

Even today, a believer’s testimony for his Lord at his place of work is either positive or negative. If he closely follows the orders of his boss in his work, then “the name of God and [our] doctrine will not be spoken against”. After all, the point is that God is being made known as Savior in accordance with the Christian doctrine. The doctrine and practice go inextricably together.

1 Timothy 6:2. In this verse it is about “those who have believers as their masters”. Then there is mention of a double relation: that of a brother and of a boss. Then there is the risk of a mixture between spiritual and social relationships. Then you may be tempted to deal too amicably with your boss or you may think you could afford more than is fitting because he is a brother of yours. In that way you are surely not respecting the relations and in fact you despise him as your boss. That is no testimony toward your unbelieving colleagues.

It should rather be the case that the fact that your boss is a believer it leads you to “serve” him all the more. You may be aware of doing a “benefit” to your believing boss. The quality of the service is better because this doesn’t happen out of fear but out of love.

Incidentally, such a situation requires much wisdom and caution on both sides. The brotherly love could be easily affected, which can cause a tense working atmosphere. On top of that the roles in the church could be the other way around. Not in the sense that the one is superior to the other, but that the slave has a more prominent position in the church than the master. Then it is important that both of them show a spiritual mind.

It is necessary for Timothy to also teach these things and insist that this teaching be put into practice.

1 Timothy 6:3. “A different doctrine” undermines the relationship between the slave and the master. That happens when a person teaches his own human thoughts after his flesh about the social relationships and ignores what the Lord has to say about it. In that way you could call the right to strike ‘another doctrine’. Then such a person “does not agree with sound words, those of our Lord Jesus Christ”.

All words that the Lord has spoken when He was on earth, are sound words. We find them in the four Gospels. The Lord heard them from the Father and has passed them on to His disciples (John 17:8). The teachings of the apostle Paul which you find in his letters, are completely in line with them. The words of the Lord and the teaching of the apostle induce to live a life in which God is being honored, whatever may be the social position of a believer.

1 Timothy 6:4. He who ignores that “is conceited”. Pride arises when a person is full of his own knowledge (1 Corinthians 8:1). It is the arrogance of the ignorance that imagines to know everything. Paul speaks out God’s judgment on such a person: he “understands nothing”. However, it doesn’t stop there, but these people are obsessed with “controversial questions and disputes about words”. The proof that their spirit is sick appears from the fact that they are greedy to be right, which make them to debate endlessly and also lead them to unending pointless speculations. The politics, also the so-called Christian politics, are full of them.

The sick thinking of false teachers reveals itself in narrow-minded arguing and pseudo-intellectual theories, where everything is about ridiculous distinctions between words. Such people are sick and form a source of contamination. Every person that joins them also gets the same sickness. For what comes out from their thinking? “Envy, strife, abusive language, evil suspicions.” The contrast between what makes sick and what is healthy and what makes healthy about words and doctrine is made sharp here.

In their fractiousness and arguments about words they envy the other who do better in the debate, and has more power of persuasion and gains more followers. They envy the other for what he has and want that for their own. Instead of settling their differences, distance and quarrels arise. In order to justify themselves they slander one another. Mendacious things are passed on and even evil motives are assumed in the opponent..

1 Timothy 6:5. This goes on and on. Without ceasing these people are continuing their quarrels. This corruption is in their thinking. They are not able to respond to the truth in a normal way. They have lost all sense of reality. It is said of them that they are “deprived of the truth”. They formerly had the knowledge of everything that God has revealed in Christ, but they lost it because they do not consent any longer to the sound words and the sound doctrine. You see in which downward spiral you can end if you prefer human ideas to the Word of God.

In all their foolishness they even “suppose that godliness is a means of gain”. They have every reason for that. They ask payment for their foolish ideas and people are eager to pay. Also today theologians are financially supported by churches to spread their foolish arguments in words and writings. People promptly pay for these monstrous fantasies. They love it. They do not mind whether it is true or not. The book ‘The Da Vinci Code’ is one of these examples.

What a privilege to have the unchangeable measure of God’s Word for verification. I like to emphasize that for you at the end of this section.

Now read 1 Timothy 6:1-5 again.

Reflection: How do you experience your place in society?

Hebrews 3:8

Workers and Sound Words

1 Timothy 6:1. Paul starts this chapter with instructions for believing slaves. They are a part of the church in Ephesus. The fact that a slave is a believer doesn’t change his position as slave. Slavery is not something that is given by God, but is a result of sin. Nevertheless, it doesn’t mean that a slave gets his freedom back when he converts. Christendom doesn’t change (deplorable) situations, but hearts. The Lord Jesus did not come to deal with this wrong and other wrongs, but to save sinners.

A believing slave could have possibly come into such a position through several circumstances, for example by birth or by captivity or by running into debts. Especially a slave can show what it means to be a Christian (Titus 2:10; 1 Peter 2:18). With that purpose in mind Paul even sent the runaway slave Onesimus back to his master Philemon. Paul indeed hoped that Philemon would release his slave Onesimus, that he may assist the apostle in his ministry for the Lord (see the letter to Philemon).

In those days slaves had no privileges. They had no entitlements at all. According to Greek-Roman ideas slaves were no individuals but instruments. They were the unlimited property of their master and had not a single right. A private life didn’t exist for them. As such a comparison with relationships as we know in the Western world is not possible. Of course we can apply these instructions to the relationships between an employer and an employee. The believing employee is not supposed to expect his help from a labor union, from means to exert pressure, like strikes, company occupation or slowdown actions. By not participating with those actions he may be slandered by his colleagues, but it surely delivers him approval from the Lord.

Of the believing employee it is expected that he ‘regards his own employer worthy of all honor’. In 1 Timothy 6:1 it is about an unbelieving employer. The believing employee ought to speak about him respectfully and to treat him respectfully. He will not participate (anymore) with rebellion or slacken in doing his work. Rebellion doesn’t fit the Christian slave. If the believing slave would be rebellious, disobedient to his master, then others would have a reason to say: ‘What a God is that Who allows such a disorder and what doctrine is it, that it tolerates rebellion and violence?’

Even today, a believer’s testimony for his Lord at his place of work is either positive or negative. If he closely follows the orders of his boss in his work, then “the name of God and [our] doctrine will not be spoken against”. After all, the point is that God is being made known as Savior in accordance with the Christian doctrine. The doctrine and practice go inextricably together.

1 Timothy 6:2. In this verse it is about “those who have believers as their masters”. Then there is mention of a double relation: that of a brother and of a boss. Then there is the risk of a mixture between spiritual and social relationships. Then you may be tempted to deal too amicably with your boss or you may think you could afford more than is fitting because he is a brother of yours. In that way you are surely not respecting the relations and in fact you despise him as your boss. That is no testimony toward your unbelieving colleagues.

It should rather be the case that the fact that your boss is a believer it leads you to “serve” him all the more. You may be aware of doing a “benefit” to your believing boss. The quality of the service is better because this doesn’t happen out of fear but out of love.

Incidentally, such a situation requires much wisdom and caution on both sides. The brotherly love could be easily affected, which can cause a tense working atmosphere. On top of that the roles in the church could be the other way around. Not in the sense that the one is superior to the other, but that the slave has a more prominent position in the church than the master. Then it is important that both of them show a spiritual mind.

It is necessary for Timothy to also teach these things and insist that this teaching be put into practice.

1 Timothy 6:3. “A different doctrine” undermines the relationship between the slave and the master. That happens when a person teaches his own human thoughts after his flesh about the social relationships and ignores what the Lord has to say about it. In that way you could call the right to strike ‘another doctrine’. Then such a person “does not agree with sound words, those of our Lord Jesus Christ”.

All words that the Lord has spoken when He was on earth, are sound words. We find them in the four Gospels. The Lord heard them from the Father and has passed them on to His disciples (John 17:8). The teachings of the apostle Paul which you find in his letters, are completely in line with them. The words of the Lord and the teaching of the apostle induce to live a life in which God is being honored, whatever may be the social position of a believer.

1 Timothy 6:4. He who ignores that “is conceited”. Pride arises when a person is full of his own knowledge (1 Corinthians 8:1). It is the arrogance of the ignorance that imagines to know everything. Paul speaks out God’s judgment on such a person: he “understands nothing”. However, it doesn’t stop there, but these people are obsessed with “controversial questions and disputes about words”. The proof that their spirit is sick appears from the fact that they are greedy to be right, which make them to debate endlessly and also lead them to unending pointless speculations. The politics, also the so-called Christian politics, are full of them.

The sick thinking of false teachers reveals itself in narrow-minded arguing and pseudo-intellectual theories, where everything is about ridiculous distinctions between words. Such people are sick and form a source of contamination. Every person that joins them also gets the same sickness. For what comes out from their thinking? “Envy, strife, abusive language, evil suspicions.” The contrast between what makes sick and what is healthy and what makes healthy about words and doctrine is made sharp here.

In their fractiousness and arguments about words they envy the other who do better in the debate, and has more power of persuasion and gains more followers. They envy the other for what he has and want that for their own. Instead of settling their differences, distance and quarrels arise. In order to justify themselves they slander one another. Mendacious things are passed on and even evil motives are assumed in the opponent..

1 Timothy 6:5. This goes on and on. Without ceasing these people are continuing their quarrels. This corruption is in their thinking. They are not able to respond to the truth in a normal way. They have lost all sense of reality. It is said of them that they are “deprived of the truth”. They formerly had the knowledge of everything that God has revealed in Christ, but they lost it because they do not consent any longer to the sound words and the sound doctrine. You see in which downward spiral you can end if you prefer human ideas to the Word of God.

In all their foolishness they even “suppose that godliness is a means of gain”. They have every reason for that. They ask payment for their foolish ideas and people are eager to pay. Also today theologians are financially supported by churches to spread their foolish arguments in words and writings. People promptly pay for these monstrous fantasies. They love it. They do not mind whether it is true or not. The book ‘The Da Vinci Code’ is one of these examples.

What a privilege to have the unchangeable measure of God’s Word for verification. I like to emphasize that for you at the end of this section.

Now read 1 Timothy 6:1-5 again.

Reflection: How do you experience your place in society?

Hebrews 3:9

Workers and Sound Words

1 Timothy 6:1. Paul starts this chapter with instructions for believing slaves. They are a part of the church in Ephesus. The fact that a slave is a believer doesn’t change his position as slave. Slavery is not something that is given by God, but is a result of sin. Nevertheless, it doesn’t mean that a slave gets his freedom back when he converts. Christendom doesn’t change (deplorable) situations, but hearts. The Lord Jesus did not come to deal with this wrong and other wrongs, but to save sinners.

A believing slave could have possibly come into such a position through several circumstances, for example by birth or by captivity or by running into debts. Especially a slave can show what it means to be a Christian (Titus 2:10; 1 Peter 2:18). With that purpose in mind Paul even sent the runaway slave Onesimus back to his master Philemon. Paul indeed hoped that Philemon would release his slave Onesimus, that he may assist the apostle in his ministry for the Lord (see the letter to Philemon).

In those days slaves had no privileges. They had no entitlements at all. According to Greek-Roman ideas slaves were no individuals but instruments. They were the unlimited property of their master and had not a single right. A private life didn’t exist for them. As such a comparison with relationships as we know in the Western world is not possible. Of course we can apply these instructions to the relationships between an employer and an employee. The believing employee is not supposed to expect his help from a labor union, from means to exert pressure, like strikes, company occupation or slowdown actions. By not participating with those actions he may be slandered by his colleagues, but it surely delivers him approval from the Lord.

Of the believing employee it is expected that he ‘regards his own employer worthy of all honor’. In 1 Timothy 6:1 it is about an unbelieving employer. The believing employee ought to speak about him respectfully and to treat him respectfully. He will not participate (anymore) with rebellion or slacken in doing his work. Rebellion doesn’t fit the Christian slave. If the believing slave would be rebellious, disobedient to his master, then others would have a reason to say: ‘What a God is that Who allows such a disorder and what doctrine is it, that it tolerates rebellion and violence?’

Even today, a believer’s testimony for his Lord at his place of work is either positive or negative. If he closely follows the orders of his boss in his work, then “the name of God and [our] doctrine will not be spoken against”. After all, the point is that God is being made known as Savior in accordance with the Christian doctrine. The doctrine and practice go inextricably together.

1 Timothy 6:2. In this verse it is about “those who have believers as their masters”. Then there is mention of a double relation: that of a brother and of a boss. Then there is the risk of a mixture between spiritual and social relationships. Then you may be tempted to deal too amicably with your boss or you may think you could afford more than is fitting because he is a brother of yours. In that way you are surely not respecting the relations and in fact you despise him as your boss. That is no testimony toward your unbelieving colleagues.

It should rather be the case that the fact that your boss is a believer it leads you to “serve” him all the more. You may be aware of doing a “benefit” to your believing boss. The quality of the service is better because this doesn’t happen out of fear but out of love.

Incidentally, such a situation requires much wisdom and caution on both sides. The brotherly love could be easily affected, which can cause a tense working atmosphere. On top of that the roles in the church could be the other way around. Not in the sense that the one is superior to the other, but that the slave has a more prominent position in the church than the master. Then it is important that both of them show a spiritual mind.

It is necessary for Timothy to also teach these things and insist that this teaching be put into practice.

1 Timothy 6:3. “A different doctrine” undermines the relationship between the slave and the master. That happens when a person teaches his own human thoughts after his flesh about the social relationships and ignores what the Lord has to say about it. In that way you could call the right to strike ‘another doctrine’. Then such a person “does not agree with sound words, those of our Lord Jesus Christ”.

All words that the Lord has spoken when He was on earth, are sound words. We find them in the four Gospels. The Lord heard them from the Father and has passed them on to His disciples (John 17:8). The teachings of the apostle Paul which you find in his letters, are completely in line with them. The words of the Lord and the teaching of the apostle induce to live a life in which God is being honored, whatever may be the social position of a believer.

1 Timothy 6:4. He who ignores that “is conceited”. Pride arises when a person is full of his own knowledge (1 Corinthians 8:1). It is the arrogance of the ignorance that imagines to know everything. Paul speaks out God’s judgment on such a person: he “understands nothing”. However, it doesn’t stop there, but these people are obsessed with “controversial questions and disputes about words”. The proof that their spirit is sick appears from the fact that they are greedy to be right, which make them to debate endlessly and also lead them to unending pointless speculations. The politics, also the so-called Christian politics, are full of them.

The sick thinking of false teachers reveals itself in narrow-minded arguing and pseudo-intellectual theories, where everything is about ridiculous distinctions between words. Such people are sick and form a source of contamination. Every person that joins them also gets the same sickness. For what comes out from their thinking? “Envy, strife, abusive language, evil suspicions.” The contrast between what makes sick and what is healthy and what makes healthy about words and doctrine is made sharp here.

In their fractiousness and arguments about words they envy the other who do better in the debate, and has more power of persuasion and gains more followers. They envy the other for what he has and want that for their own. Instead of settling their differences, distance and quarrels arise. In order to justify themselves they slander one another. Mendacious things are passed on and even evil motives are assumed in the opponent..

1 Timothy 6:5. This goes on and on. Without ceasing these people are continuing their quarrels. This corruption is in their thinking. They are not able to respond to the truth in a normal way. They have lost all sense of reality. It is said of them that they are “deprived of the truth”. They formerly had the knowledge of everything that God has revealed in Christ, but they lost it because they do not consent any longer to the sound words and the sound doctrine. You see in which downward spiral you can end if you prefer human ideas to the Word of God.

In all their foolishness they even “suppose that godliness is a means of gain”. They have every reason for that. They ask payment for their foolish ideas and people are eager to pay. Also today theologians are financially supported by churches to spread their foolish arguments in words and writings. People promptly pay for these monstrous fantasies. They love it. They do not mind whether it is true or not. The book ‘The Da Vinci Code’ is one of these examples.

What a privilege to have the unchangeable measure of God’s Word for verification. I like to emphasize that for you at the end of this section.

Now read 1 Timothy 6:1-5 again.

Reflection: How do you experience your place in society?

Hebrews 3:10

Workers and Sound Words

1 Timothy 6:1. Paul starts this chapter with instructions for believing slaves. They are a part of the church in Ephesus. The fact that a slave is a believer doesn’t change his position as slave. Slavery is not something that is given by God, but is a result of sin. Nevertheless, it doesn’t mean that a slave gets his freedom back when he converts. Christendom doesn’t change (deplorable) situations, but hearts. The Lord Jesus did not come to deal with this wrong and other wrongs, but to save sinners.

A believing slave could have possibly come into such a position through several circumstances, for example by birth or by captivity or by running into debts. Especially a slave can show what it means to be a Christian (Titus 2:10; 1 Peter 2:18). With that purpose in mind Paul even sent the runaway slave Onesimus back to his master Philemon. Paul indeed hoped that Philemon would release his slave Onesimus, that he may assist the apostle in his ministry for the Lord (see the letter to Philemon).

In those days slaves had no privileges. They had no entitlements at all. According to Greek-Roman ideas slaves were no individuals but instruments. They were the unlimited property of their master and had not a single right. A private life didn’t exist for them. As such a comparison with relationships as we know in the Western world is not possible. Of course we can apply these instructions to the relationships between an employer and an employee. The believing employee is not supposed to expect his help from a labor union, from means to exert pressure, like strikes, company occupation or slowdown actions. By not participating with those actions he may be slandered by his colleagues, but it surely delivers him approval from the Lord.

Of the believing employee it is expected that he ‘regards his own employer worthy of all honor’. In 1 Timothy 6:1 it is about an unbelieving employer. The believing employee ought to speak about him respectfully and to treat him respectfully. He will not participate (anymore) with rebellion or slacken in doing his work. Rebellion doesn’t fit the Christian slave. If the believing slave would be rebellious, disobedient to his master, then others would have a reason to say: ‘What a God is that Who allows such a disorder and what doctrine is it, that it tolerates rebellion and violence?’

Even today, a believer’s testimony for his Lord at his place of work is either positive or negative. If he closely follows the orders of his boss in his work, then “the name of God and [our] doctrine will not be spoken against”. After all, the point is that God is being made known as Savior in accordance with the Christian doctrine. The doctrine and practice go inextricably together.

1 Timothy 6:2. In this verse it is about “those who have believers as their masters”. Then there is mention of a double relation: that of a brother and of a boss. Then there is the risk of a mixture between spiritual and social relationships. Then you may be tempted to deal too amicably with your boss or you may think you could afford more than is fitting because he is a brother of yours. In that way you are surely not respecting the relations and in fact you despise him as your boss. That is no testimony toward your unbelieving colleagues.

It should rather be the case that the fact that your boss is a believer it leads you to “serve” him all the more. You may be aware of doing a “benefit” to your believing boss. The quality of the service is better because this doesn’t happen out of fear but out of love.

Incidentally, such a situation requires much wisdom and caution on both sides. The brotherly love could be easily affected, which can cause a tense working atmosphere. On top of that the roles in the church could be the other way around. Not in the sense that the one is superior to the other, but that the slave has a more prominent position in the church than the master. Then it is important that both of them show a spiritual mind.

It is necessary for Timothy to also teach these things and insist that this teaching be put into practice.

1 Timothy 6:3. “A different doctrine” undermines the relationship between the slave and the master. That happens when a person teaches his own human thoughts after his flesh about the social relationships and ignores what the Lord has to say about it. In that way you could call the right to strike ‘another doctrine’. Then such a person “does not agree with sound words, those of our Lord Jesus Christ”.

All words that the Lord has spoken when He was on earth, are sound words. We find them in the four Gospels. The Lord heard them from the Father and has passed them on to His disciples (John 17:8). The teachings of the apostle Paul which you find in his letters, are completely in line with them. The words of the Lord and the teaching of the apostle induce to live a life in which God is being honored, whatever may be the social position of a believer.

1 Timothy 6:4. He who ignores that “is conceited”. Pride arises when a person is full of his own knowledge (1 Corinthians 8:1). It is the arrogance of the ignorance that imagines to know everything. Paul speaks out God’s judgment on such a person: he “understands nothing”. However, it doesn’t stop there, but these people are obsessed with “controversial questions and disputes about words”. The proof that their spirit is sick appears from the fact that they are greedy to be right, which make them to debate endlessly and also lead them to unending pointless speculations. The politics, also the so-called Christian politics, are full of them.

The sick thinking of false teachers reveals itself in narrow-minded arguing and pseudo-intellectual theories, where everything is about ridiculous distinctions between words. Such people are sick and form a source of contamination. Every person that joins them also gets the same sickness. For what comes out from their thinking? “Envy, strife, abusive language, evil suspicions.” The contrast between what makes sick and what is healthy and what makes healthy about words and doctrine is made sharp here.

In their fractiousness and arguments about words they envy the other who do better in the debate, and has more power of persuasion and gains more followers. They envy the other for what he has and want that for their own. Instead of settling their differences, distance and quarrels arise. In order to justify themselves they slander one another. Mendacious things are passed on and even evil motives are assumed in the opponent..

1 Timothy 6:5. This goes on and on. Without ceasing these people are continuing their quarrels. This corruption is in their thinking. They are not able to respond to the truth in a normal way. They have lost all sense of reality. It is said of them that they are “deprived of the truth”. They formerly had the knowledge of everything that God has revealed in Christ, but they lost it because they do not consent any longer to the sound words and the sound doctrine. You see in which downward spiral you can end if you prefer human ideas to the Word of God.

In all their foolishness they even “suppose that godliness is a means of gain”. They have every reason for that. They ask payment for their foolish ideas and people are eager to pay. Also today theologians are financially supported by churches to spread their foolish arguments in words and writings. People promptly pay for these monstrous fantasies. They love it. They do not mind whether it is true or not. The book ‘The Da Vinci Code’ is one of these examples.

What a privilege to have the unchangeable measure of God’s Word for verification. I like to emphasize that for you at the end of this section.

Now read 1 Timothy 6:1-5 again.

Reflection: How do you experience your place in society?

Hebrews 3:11

Workers and Sound Words

1 Timothy 6:1. Paul starts this chapter with instructions for believing slaves. They are a part of the church in Ephesus. The fact that a slave is a believer doesn’t change his position as slave. Slavery is not something that is given by God, but is a result of sin. Nevertheless, it doesn’t mean that a slave gets his freedom back when he converts. Christendom doesn’t change (deplorable) situations, but hearts. The Lord Jesus did not come to deal with this wrong and other wrongs, but to save sinners.

A believing slave could have possibly come into such a position through several circumstances, for example by birth or by captivity or by running into debts. Especially a slave can show what it means to be a Christian (Titus 2:10; 1 Peter 2:18). With that purpose in mind Paul even sent the runaway slave Onesimus back to his master Philemon. Paul indeed hoped that Philemon would release his slave Onesimus, that he may assist the apostle in his ministry for the Lord (see the letter to Philemon).

In those days slaves had no privileges. They had no entitlements at all. According to Greek-Roman ideas slaves were no individuals but instruments. They were the unlimited property of their master and had not a single right. A private life didn’t exist for them. As such a comparison with relationships as we know in the Western world is not possible. Of course we can apply these instructions to the relationships between an employer and an employee. The believing employee is not supposed to expect his help from a labor union, from means to exert pressure, like strikes, company occupation or slowdown actions. By not participating with those actions he may be slandered by his colleagues, but it surely delivers him approval from the Lord.

Of the believing employee it is expected that he ‘regards his own employer worthy of all honor’. In 1 Timothy 6:1 it is about an unbelieving employer. The believing employee ought to speak about him respectfully and to treat him respectfully. He will not participate (anymore) with rebellion or slacken in doing his work. Rebellion doesn’t fit the Christian slave. If the believing slave would be rebellious, disobedient to his master, then others would have a reason to say: ‘What a God is that Who allows such a disorder and what doctrine is it, that it tolerates rebellion and violence?’

Even today, a believer’s testimony for his Lord at his place of work is either positive or negative. If he closely follows the orders of his boss in his work, then “the name of God and [our] doctrine will not be spoken against”. After all, the point is that God is being made known as Savior in accordance with the Christian doctrine. The doctrine and practice go inextricably together.

1 Timothy 6:2. In this verse it is about “those who have believers as their masters”. Then there is mention of a double relation: that of a brother and of a boss. Then there is the risk of a mixture between spiritual and social relationships. Then you may be tempted to deal too amicably with your boss or you may think you could afford more than is fitting because he is a brother of yours. In that way you are surely not respecting the relations and in fact you despise him as your boss. That is no testimony toward your unbelieving colleagues.

It should rather be the case that the fact that your boss is a believer it leads you to “serve” him all the more. You may be aware of doing a “benefit” to your believing boss. The quality of the service is better because this doesn’t happen out of fear but out of love.

Incidentally, such a situation requires much wisdom and caution on both sides. The brotherly love could be easily affected, which can cause a tense working atmosphere. On top of that the roles in the church could be the other way around. Not in the sense that the one is superior to the other, but that the slave has a more prominent position in the church than the master. Then it is important that both of them show a spiritual mind.

It is necessary for Timothy to also teach these things and insist that this teaching be put into practice.

1 Timothy 6:3. “A different doctrine” undermines the relationship between the slave and the master. That happens when a person teaches his own human thoughts after his flesh about the social relationships and ignores what the Lord has to say about it. In that way you could call the right to strike ‘another doctrine’. Then such a person “does not agree with sound words, those of our Lord Jesus Christ”.

All words that the Lord has spoken when He was on earth, are sound words. We find them in the four Gospels. The Lord heard them from the Father and has passed them on to His disciples (John 17:8). The teachings of the apostle Paul which you find in his letters, are completely in line with them. The words of the Lord and the teaching of the apostle induce to live a life in which God is being honored, whatever may be the social position of a believer.

1 Timothy 6:4. He who ignores that “is conceited”. Pride arises when a person is full of his own knowledge (1 Corinthians 8:1). It is the arrogance of the ignorance that imagines to know everything. Paul speaks out God’s judgment on such a person: he “understands nothing”. However, it doesn’t stop there, but these people are obsessed with “controversial questions and disputes about words”. The proof that their spirit is sick appears from the fact that they are greedy to be right, which make them to debate endlessly and also lead them to unending pointless speculations. The politics, also the so-called Christian politics, are full of them.

The sick thinking of false teachers reveals itself in narrow-minded arguing and pseudo-intellectual theories, where everything is about ridiculous distinctions between words. Such people are sick and form a source of contamination. Every person that joins them also gets the same sickness. For what comes out from their thinking? “Envy, strife, abusive language, evil suspicions.” The contrast between what makes sick and what is healthy and what makes healthy about words and doctrine is made sharp here.

In their fractiousness and arguments about words they envy the other who do better in the debate, and has more power of persuasion and gains more followers. They envy the other for what he has and want that for their own. Instead of settling their differences, distance and quarrels arise. In order to justify themselves they slander one another. Mendacious things are passed on and even evil motives are assumed in the opponent..

1 Timothy 6:5. This goes on and on. Without ceasing these people are continuing their quarrels. This corruption is in their thinking. They are not able to respond to the truth in a normal way. They have lost all sense of reality. It is said of them that they are “deprived of the truth”. They formerly had the knowledge of everything that God has revealed in Christ, but they lost it because they do not consent any longer to the sound words and the sound doctrine. You see in which downward spiral you can end if you prefer human ideas to the Word of God.

In all their foolishness they even “suppose that godliness is a means of gain”. They have every reason for that. They ask payment for their foolish ideas and people are eager to pay. Also today theologians are financially supported by churches to spread their foolish arguments in words and writings. People promptly pay for these monstrous fantasies. They love it. They do not mind whether it is true or not. The book ‘The Da Vinci Code’ is one of these examples.

What a privilege to have the unchangeable measure of God’s Word for verification. I like to emphasize that for you at the end of this section.

Now read 1 Timothy 6:1-5 again.

Reflection: How do you experience your place in society?

Hebrews 3:12

Want to Get Rich

1 Timothy 6:6. Paul doesn’t deny that Godliness is a means of gain. Only he adds “contentment” to it. He knows what he‘s talking about (Philippians 4:11-15). His contentment is the result of his dependence on God. If you are really content you are not focused on outward things, but on the Lord, Who provides all your needs. Contentment can also be a result of your own effort. In that way the Stoics didn’t want to be influenced by anything and accepted everything the way it happened. That may seem like contentment, but that is harshness and the result of their own will.

That’s why contentment should go together with Godliness. That doesn’t just deliver gain, but indeed “great gain”. That gain is not to be measured in hard currency, but refers to spiritual gain. Where things happen in fellowship with God and with a view to His honor it will make you richer spiritually.

1 Timothy 6:7. What did you take with you when you came into the world? Nothing. You may agree with Job, who said: “Naked I came from my mother’s womb” (Job 1:21; Ecclesiastes 5:15). Is there something that you can take with you from the world if you have to leave it again? Nothing either (Psalms 49:14-15).

At the beginning and at the end of life you learn to estimate what the real value is of material things. The purpose is that you understand the relativity of money and material things you could gain in this life. You can lose everything all of a sudden (Proverbs 23:4-5). You will have to leave everything of the world behind you any way. Maybe you know this saying: ‘A shroud has no pockets.’

1 Timothy 6:8. If you have “food and covering” you have the basic needs of life (Deuteronomy 10:18; Matthew 6:25-32). If you are content with that (Hebrews 13:5) you are a happy man. It keeps you from being restlessly occupied with material things, as you see that with people of the world around you. This call for contentment you may certainly not misuse to justify laziness (2 Thessalonians 3:10). The point is that you should not frantically seek more and more luxury.

1 Timothy 6:9. The foregoing is not to say that it is wrong to be rich. If a person is rich it can be the result of the blessing of the Lord (Genesis 13:2; Proverbs 22:2; 1 Samuel 2:7). However, it is certainly to be condemned to “want to get rich”. It is also important to see that riches can be a danger for the practical life of faith (Matthew 13:22). It may even be a hindrance to be saved (Matthew 19:23-24).

If it is your desire to be rich you will certainly fall “into temptation and a snare and many foolish and harmful desires”. You will surely not be the first one who falls into temptation to desire to be rich through lotteries, gambling or through speculation on the stock market. Desiring to be rich means that you let yourself be dragged by “many foolish and harmful desires”. Then you also don’t have to pray “lead us not into temptation” because you are decisively seeking to be rich.

After the ‘temptation’ and the ‘snare’ “ruin and destruction” are waiting for you at the end. You will drown in it. ‘To plunge’ here also means ‘to lead (men) to sink’. The word ‘plunge’ refers to a ship that is overloaded, which causes it to sink. In Luke 5 you have the only time where the word ‘sink’ appears and where the literal sense is used in the New Testament (Luke 5:7). Here it is about a soul that is overpowered by the desire for wealth and is now plunging further and further in the sea of his desires. The unwise use of money just to get more has already plunged many into ruin and destruction.

1 Timothy 6:10. “For the love of money is a root of all sorts of evil.” You must become fully aware of what is meant in this verse. The love of money is a form of greediness which is idolatry in its essence (Colossians 3:5; Ephesians 5:5). It is not the root, but it is a root, a root from which all possible forms of evil can sprout. There are more roots from which evil sprouts, but there is no evil that cannot sprout from this root, called love of money.

The warning is serious and fundamental: if you strive for being rich, the risk is great that you wander away from the faith! Your confession that you are a Christian cannot go together with the love of money. Your love of money, in whatever form of luxury, will close your eyes to all that Christ has to offer you. All the truths of faith will mean nothing for you anymore.

If the love of money is a real danger to you, then take a look at people who were guided by it. There are cases of bitter experiences, broken family relationships, lawless and wasteful children, and a ceaseless fear for losses. This all goes together when getting rich is the target of your life. And finally think about the hereafter (Luke 12:20-21). How great the disillusionment must be to be dying and having to discover that you cannot take anything from all the earthly riches with you. These are some of the “many griefs” with which you have “pierced” yourself.

Now read 1 Timothy 6:6-10 again.

Reflection: What role does money play in your life?

Hebrews 3:13

Want to Get Rich

1 Timothy 6:6. Paul doesn’t deny that Godliness is a means of gain. Only he adds “contentment” to it. He knows what he‘s talking about (Philippians 4:11-15). His contentment is the result of his dependence on God. If you are really content you are not focused on outward things, but on the Lord, Who provides all your needs. Contentment can also be a result of your own effort. In that way the Stoics didn’t want to be influenced by anything and accepted everything the way it happened. That may seem like contentment, but that is harshness and the result of their own will.

That’s why contentment should go together with Godliness. That doesn’t just deliver gain, but indeed “great gain”. That gain is not to be measured in hard currency, but refers to spiritual gain. Where things happen in fellowship with God and with a view to His honor it will make you richer spiritually.

1 Timothy 6:7. What did you take with you when you came into the world? Nothing. You may agree with Job, who said: “Naked I came from my mother’s womb” (Job 1:21; Ecclesiastes 5:15). Is there something that you can take with you from the world if you have to leave it again? Nothing either (Psalms 49:14-15).

At the beginning and at the end of life you learn to estimate what the real value is of material things. The purpose is that you understand the relativity of money and material things you could gain in this life. You can lose everything all of a sudden (Proverbs 23:4-5). You will have to leave everything of the world behind you any way. Maybe you know this saying: ‘A shroud has no pockets.’

1 Timothy 6:8. If you have “food and covering” you have the basic needs of life (Deuteronomy 10:18; Matthew 6:25-32). If you are content with that (Hebrews 13:5) you are a happy man. It keeps you from being restlessly occupied with material things, as you see that with people of the world around you. This call for contentment you may certainly not misuse to justify laziness (2 Thessalonians 3:10). The point is that you should not frantically seek more and more luxury.

1 Timothy 6:9. The foregoing is not to say that it is wrong to be rich. If a person is rich it can be the result of the blessing of the Lord (Genesis 13:2; Proverbs 22:2; 1 Samuel 2:7). However, it is certainly to be condemned to “want to get rich”. It is also important to see that riches can be a danger for the practical life of faith (Matthew 13:22). It may even be a hindrance to be saved (Matthew 19:23-24).

If it is your desire to be rich you will certainly fall “into temptation and a snare and many foolish and harmful desires”. You will surely not be the first one who falls into temptation to desire to be rich through lotteries, gambling or through speculation on the stock market. Desiring to be rich means that you let yourself be dragged by “many foolish and harmful desires”. Then you also don’t have to pray “lead us not into temptation” because you are decisively seeking to be rich.

After the ‘temptation’ and the ‘snare’ “ruin and destruction” are waiting for you at the end. You will drown in it. ‘To plunge’ here also means ‘to lead (men) to sink’. The word ‘plunge’ refers to a ship that is overloaded, which causes it to sink. In Luke 5 you have the only time where the word ‘sink’ appears and where the literal sense is used in the New Testament (Luke 5:7). Here it is about a soul that is overpowered by the desire for wealth and is now plunging further and further in the sea of his desires. The unwise use of money just to get more has already plunged many into ruin and destruction.

1 Timothy 6:10. “For the love of money is a root of all sorts of evil.” You must become fully aware of what is meant in this verse. The love of money is a form of greediness which is idolatry in its essence (Colossians 3:5; Ephesians 5:5). It is not the root, but it is a root, a root from which all possible forms of evil can sprout. There are more roots from which evil sprouts, but there is no evil that cannot sprout from this root, called love of money.

The warning is serious and fundamental: if you strive for being rich, the risk is great that you wander away from the faith! Your confession that you are a Christian cannot go together with the love of money. Your love of money, in whatever form of luxury, will close your eyes to all that Christ has to offer you. All the truths of faith will mean nothing for you anymore.

If the love of money is a real danger to you, then take a look at people who were guided by it. There are cases of bitter experiences, broken family relationships, lawless and wasteful children, and a ceaseless fear for losses. This all goes together when getting rich is the target of your life. And finally think about the hereafter (Luke 12:20-21). How great the disillusionment must be to be dying and having to discover that you cannot take anything from all the earthly riches with you. These are some of the “many griefs” with which you have “pierced” yourself.

Now read 1 Timothy 6:6-10 again.

Reflection: What role does money play in your life?

Hebrews 3:14

Want to Get Rich

1 Timothy 6:6. Paul doesn’t deny that Godliness is a means of gain. Only he adds “contentment” to it. He knows what he‘s talking about (Philippians 4:11-15). His contentment is the result of his dependence on God. If you are really content you are not focused on outward things, but on the Lord, Who provides all your needs. Contentment can also be a result of your own effort. In that way the Stoics didn’t want to be influenced by anything and accepted everything the way it happened. That may seem like contentment, but that is harshness and the result of their own will.

That’s why contentment should go together with Godliness. That doesn’t just deliver gain, but indeed “great gain”. That gain is not to be measured in hard currency, but refers to spiritual gain. Where things happen in fellowship with God and with a view to His honor it will make you richer spiritually.

1 Timothy 6:7. What did you take with you when you came into the world? Nothing. You may agree with Job, who said: “Naked I came from my mother’s womb” (Job 1:21; Ecclesiastes 5:15). Is there something that you can take with you from the world if you have to leave it again? Nothing either (Psalms 49:14-15).

At the beginning and at the end of life you learn to estimate what the real value is of material things. The purpose is that you understand the relativity of money and material things you could gain in this life. You can lose everything all of a sudden (Proverbs 23:4-5). You will have to leave everything of the world behind you any way. Maybe you know this saying: ‘A shroud has no pockets.’

1 Timothy 6:8. If you have “food and covering” you have the basic needs of life (Deuteronomy 10:18; Matthew 6:25-32). If you are content with that (Hebrews 13:5) you are a happy man. It keeps you from being restlessly occupied with material things, as you see that with people of the world around you. This call for contentment you may certainly not misuse to justify laziness (2 Thessalonians 3:10). The point is that you should not frantically seek more and more luxury.

1 Timothy 6:9. The foregoing is not to say that it is wrong to be rich. If a person is rich it can be the result of the blessing of the Lord (Genesis 13:2; Proverbs 22:2; 1 Samuel 2:7). However, it is certainly to be condemned to “want to get rich”. It is also important to see that riches can be a danger for the practical life of faith (Matthew 13:22). It may even be a hindrance to be saved (Matthew 19:23-24).

If it is your desire to be rich you will certainly fall “into temptation and a snare and many foolish and harmful desires”. You will surely not be the first one who falls into temptation to desire to be rich through lotteries, gambling or through speculation on the stock market. Desiring to be rich means that you let yourself be dragged by “many foolish and harmful desires”. Then you also don’t have to pray “lead us not into temptation” because you are decisively seeking to be rich.

After the ‘temptation’ and the ‘snare’ “ruin and destruction” are waiting for you at the end. You will drown in it. ‘To plunge’ here also means ‘to lead (men) to sink’. The word ‘plunge’ refers to a ship that is overloaded, which causes it to sink. In Luke 5 you have the only time where the word ‘sink’ appears and where the literal sense is used in the New Testament (Luke 5:7). Here it is about a soul that is overpowered by the desire for wealth and is now plunging further and further in the sea of his desires. The unwise use of money just to get more has already plunged many into ruin and destruction.

1 Timothy 6:10. “For the love of money is a root of all sorts of evil.” You must become fully aware of what is meant in this verse. The love of money is a form of greediness which is idolatry in its essence (Colossians 3:5; Ephesians 5:5). It is not the root, but it is a root, a root from which all possible forms of evil can sprout. There are more roots from which evil sprouts, but there is no evil that cannot sprout from this root, called love of money.

The warning is serious and fundamental: if you strive for being rich, the risk is great that you wander away from the faith! Your confession that you are a Christian cannot go together with the love of money. Your love of money, in whatever form of luxury, will close your eyes to all that Christ has to offer you. All the truths of faith will mean nothing for you anymore.

If the love of money is a real danger to you, then take a look at people who were guided by it. There are cases of bitter experiences, broken family relationships, lawless and wasteful children, and a ceaseless fear for losses. This all goes together when getting rich is the target of your life. And finally think about the hereafter (Luke 12:20-21). How great the disillusionment must be to be dying and having to discover that you cannot take anything from all the earthly riches with you. These are some of the “many griefs” with which you have “pierced” yourself.

Now read 1 Timothy 6:6-10 again.

Reflection: What role does money play in your life?

Hebrews 3:15

Want to Get Rich

1 Timothy 6:6. Paul doesn’t deny that Godliness is a means of gain. Only he adds “contentment” to it. He knows what he‘s talking about (Philippians 4:11-15). His contentment is the result of his dependence on God. If you are really content you are not focused on outward things, but on the Lord, Who provides all your needs. Contentment can also be a result of your own effort. In that way the Stoics didn’t want to be influenced by anything and accepted everything the way it happened. That may seem like contentment, but that is harshness and the result of their own will.

That’s why contentment should go together with Godliness. That doesn’t just deliver gain, but indeed “great gain”. That gain is not to be measured in hard currency, but refers to spiritual gain. Where things happen in fellowship with God and with a view to His honor it will make you richer spiritually.

1 Timothy 6:7. What did you take with you when you came into the world? Nothing. You may agree with Job, who said: “Naked I came from my mother’s womb” (Job 1:21; Ecclesiastes 5:15). Is there something that you can take with you from the world if you have to leave it again? Nothing either (Psalms 49:14-15).

At the beginning and at the end of life you learn to estimate what the real value is of material things. The purpose is that you understand the relativity of money and material things you could gain in this life. You can lose everything all of a sudden (Proverbs 23:4-5). You will have to leave everything of the world behind you any way. Maybe you know this saying: ‘A shroud has no pockets.’

1 Timothy 6:8. If you have “food and covering” you have the basic needs of life (Deuteronomy 10:18; Matthew 6:25-32). If you are content with that (Hebrews 13:5) you are a happy man. It keeps you from being restlessly occupied with material things, as you see that with people of the world around you. This call for contentment you may certainly not misuse to justify laziness (2 Thessalonians 3:10). The point is that you should not frantically seek more and more luxury.

1 Timothy 6:9. The foregoing is not to say that it is wrong to be rich. If a person is rich it can be the result of the blessing of the Lord (Genesis 13:2; Proverbs 22:2; 1 Samuel 2:7). However, it is certainly to be condemned to “want to get rich”. It is also important to see that riches can be a danger for the practical life of faith (Matthew 13:22). It may even be a hindrance to be saved (Matthew 19:23-24).

If it is your desire to be rich you will certainly fall “into temptation and a snare and many foolish and harmful desires”. You will surely not be the first one who falls into temptation to desire to be rich through lotteries, gambling or through speculation on the stock market. Desiring to be rich means that you let yourself be dragged by “many foolish and harmful desires”. Then you also don’t have to pray “lead us not into temptation” because you are decisively seeking to be rich.

After the ‘temptation’ and the ‘snare’ “ruin and destruction” are waiting for you at the end. You will drown in it. ‘To plunge’ here also means ‘to lead (men) to sink’. The word ‘plunge’ refers to a ship that is overloaded, which causes it to sink. In Luke 5 you have the only time where the word ‘sink’ appears and where the literal sense is used in the New Testament (Luke 5:7). Here it is about a soul that is overpowered by the desire for wealth and is now plunging further and further in the sea of his desires. The unwise use of money just to get more has already plunged many into ruin and destruction.

1 Timothy 6:10. “For the love of money is a root of all sorts of evil.” You must become fully aware of what is meant in this verse. The love of money is a form of greediness which is idolatry in its essence (Colossians 3:5; Ephesians 5:5). It is not the root, but it is a root, a root from which all possible forms of evil can sprout. There are more roots from which evil sprouts, but there is no evil that cannot sprout from this root, called love of money.

The warning is serious and fundamental: if you strive for being rich, the risk is great that you wander away from the faith! Your confession that you are a Christian cannot go together with the love of money. Your love of money, in whatever form of luxury, will close your eyes to all that Christ has to offer you. All the truths of faith will mean nothing for you anymore.

If the love of money is a real danger to you, then take a look at people who were guided by it. There are cases of bitter experiences, broken family relationships, lawless and wasteful children, and a ceaseless fear for losses. This all goes together when getting rich is the target of your life. And finally think about the hereafter (Luke 12:20-21). How great the disillusionment must be to be dying and having to discover that you cannot take anything from all the earthly riches with you. These are some of the “many griefs” with which you have “pierced” yourself.

Now read 1 Timothy 6:6-10 again.

Reflection: What role does money play in your life?

Hebrews 3:16

Want to Get Rich

1 Timothy 6:6. Paul doesn’t deny that Godliness is a means of gain. Only he adds “contentment” to it. He knows what he‘s talking about (Philippians 4:11-15). His contentment is the result of his dependence on God. If you are really content you are not focused on outward things, but on the Lord, Who provides all your needs. Contentment can also be a result of your own effort. In that way the Stoics didn’t want to be influenced by anything and accepted everything the way it happened. That may seem like contentment, but that is harshness and the result of their own will.

That’s why contentment should go together with Godliness. That doesn’t just deliver gain, but indeed “great gain”. That gain is not to be measured in hard currency, but refers to spiritual gain. Where things happen in fellowship with God and with a view to His honor it will make you richer spiritually.

1 Timothy 6:7. What did you take with you when you came into the world? Nothing. You may agree with Job, who said: “Naked I came from my mother’s womb” (Job 1:21; Ecclesiastes 5:15). Is there something that you can take with you from the world if you have to leave it again? Nothing either (Psalms 49:14-15).

At the beginning and at the end of life you learn to estimate what the real value is of material things. The purpose is that you understand the relativity of money and material things you could gain in this life. You can lose everything all of a sudden (Proverbs 23:4-5). You will have to leave everything of the world behind you any way. Maybe you know this saying: ‘A shroud has no pockets.’

1 Timothy 6:8. If you have “food and covering” you have the basic needs of life (Deuteronomy 10:18; Matthew 6:25-32). If you are content with that (Hebrews 13:5) you are a happy man. It keeps you from being restlessly occupied with material things, as you see that with people of the world around you. This call for contentment you may certainly not misuse to justify laziness (2 Thessalonians 3:10). The point is that you should not frantically seek more and more luxury.

1 Timothy 6:9. The foregoing is not to say that it is wrong to be rich. If a person is rich it can be the result of the blessing of the Lord (Genesis 13:2; Proverbs 22:2; 1 Samuel 2:7). However, it is certainly to be condemned to “want to get rich”. It is also important to see that riches can be a danger for the practical life of faith (Matthew 13:22). It may even be a hindrance to be saved (Matthew 19:23-24).

If it is your desire to be rich you will certainly fall “into temptation and a snare and many foolish and harmful desires”. You will surely not be the first one who falls into temptation to desire to be rich through lotteries, gambling or through speculation on the stock market. Desiring to be rich means that you let yourself be dragged by “many foolish and harmful desires”. Then you also don’t have to pray “lead us not into temptation” because you are decisively seeking to be rich.

After the ‘temptation’ and the ‘snare’ “ruin and destruction” are waiting for you at the end. You will drown in it. ‘To plunge’ here also means ‘to lead (men) to sink’. The word ‘plunge’ refers to a ship that is overloaded, which causes it to sink. In Luke 5 you have the only time where the word ‘sink’ appears and where the literal sense is used in the New Testament (Luke 5:7). Here it is about a soul that is overpowered by the desire for wealth and is now plunging further and further in the sea of his desires. The unwise use of money just to get more has already plunged many into ruin and destruction.

1 Timothy 6:10. “For the love of money is a root of all sorts of evil.” You must become fully aware of what is meant in this verse. The love of money is a form of greediness which is idolatry in its essence (Colossians 3:5; Ephesians 5:5). It is not the root, but it is a root, a root from which all possible forms of evil can sprout. There are more roots from which evil sprouts, but there is no evil that cannot sprout from this root, called love of money.

The warning is serious and fundamental: if you strive for being rich, the risk is great that you wander away from the faith! Your confession that you are a Christian cannot go together with the love of money. Your love of money, in whatever form of luxury, will close your eyes to all that Christ has to offer you. All the truths of faith will mean nothing for you anymore.

If the love of money is a real danger to you, then take a look at people who were guided by it. There are cases of bitter experiences, broken family relationships, lawless and wasteful children, and a ceaseless fear for losses. This all goes together when getting rich is the target of your life. And finally think about the hereafter (Luke 12:20-21). How great the disillusionment must be to be dying and having to discover that you cannot take anything from all the earthly riches with you. These are some of the “many griefs” with which you have “pierced” yourself.

Now read 1 Timothy 6:6-10 again.

Reflection: What role does money play in your life?

Hebrews 3:17

The Man of God – Pursue, Fight, Take Hold Of, Confess

1 Timothy 6:11. Paul offers an alternative with a totally different perspective of life. He introduces this with “but …, you man of God”. A man of God is a person who shows the features of God in his life and walk in a world that is alienated from Him. This can be a man or a woman. This expression appears once more in the New Testament, in 2 Timothy 3 (2 Timothy 3:17). In the Old Testament this person is also called a ‘man of God’: Moses (Deuteronomy 33:1); David (2 Chronicles 8:14); Elijah (1 Kings 17:18); Elisha (2 Kings 4:7). See also 1 Kings 12:22; 1 Kings 13:1; 1 Kings 20:28; 2 Chronicles 25:7; Jeremiah 35:4.

A ‘man of God’ is someone to whom God wants to connect His Name because this person stands up for His rights among His people who do not (no longer) take His rights into account. A man of God is an individual who takes care of God’s interests in the midst of a whole that is deviated from Him. In such a person God exposes Himself.

Timothy is such a person. Does it make him a person who is above all temptation? Certainly not. The first order he receives is: “Flee from these things.” He is being warned not to think to be raised above the temptations just mentioned, any more than you should think.

Fleeing is not a proof of weakness, but it on the contrary proves character and self-knowledge. ‘These things’ is the love of money that goes together with it. For you as a young believer, the call to ‘flee’ is therefore important. You are not insensitive to the abundance of commercials that are put in your letterbox and which are continuously presented to you through the media like a flash flood. You ought to resist all that and ask the Lord what you need.

You should always flee things that go together with great temptations because your sinful flesh is being addressed. In these cases, there is a great danger to your spiritual life. Therefore it is also written that you should flee “immorality” (1 Corinthians 6:18), “idolatry” (1 Corinthians 10:14) and “youthful lusts” (2 Timothy 2:22). A clear example of someone who fled sexual immorality is Joseph (Genesis 39:12).

There are also cases that you should not flee but resist. That is when the devil reveals himself as the adversary of the faith (James 4:7; 1 Peter 5:9; Ephesians 6:12). In those cases it is about your testimony toward the world. The enemy wants you to shrink back to testify. If you flee in that case you make yourself a loser. These two different cases are not to be confused. Therefore it is important for you to know when to flee and when to resist, steadfast in the faith.

The command to flee is one side of your life as a Christian. And that side is essential. Then comes the other side. Now you can and must show that your life as a Christian consists of striving for something and fight. That is what the second part of 1 Timothy 6:11 is about.

To flee and to pursue and to fight are recurring and ongoing activities. You are never finished with this. You cannot say that there will be a moment in your life that you will not have to flee, pursue and fight anymore.

After the negative, but essential, ‘flee’, comes now the positive. You may spend your energy on ‘pursuing’ something (cf. Romans 14:19; Philippians 3:14; 1 Thessalonians 5:15; Hebrews 12:14). This word includes action, speed and purpose. It is about giving substance in the practice of your life to the things that are being mentioned and which you should pursue.

“Righteousness” is first mentioned. This is not the righteousness of God that you have received on the basis of faith (Philippians 3:9b) and through which you don’t have to fear hell anymore. No, it is about what becomes visible in your life, that your speech and actions are righteous. And it is like that when it is in accordance to the rights of God. In that case you will never cheat anyone, but you will give anyone what is his or her right. This can be about money, but it can also be the way you do your work as an employee or the honor you give to another person.

The next goal to pursue is “godliness”. As I already said in the introduction: Godliness means reverence for God and it indicates an attitude that is focused on God what pleases Him. This implies that you adopt the right attitude toward God. You honor Him if you live in fear of Him. That has nothing to do with being afraid of God, but with being afraid of yourself, that you may do something that dishonors Him.

What applies to “faith” is the same as what applies to righteousness. It is not about the saving faith, the faith through which you have the assurance to be a child of God, but about the confidence of faith in everyday life. It is a command to make efforts to have confidence in God concerning all things in your daily life, although you don’t see Him. A life in faith is the opposite of a life by what you see, the visible and tangible things. Hold on to the fact that the things you see are temporal and the things you don’t see are eternal (2 Corinthians 4:18).

You may have expected that “love” would have the first place. That is not right. In a Christian world where many people are doing what is right for themselves, the main thing is to pursue righteousness. But that doesn’t mean that it can be done without love. If you pursue love, it means that you increase in love. Your love for God, for your brothers and sisters and for your fellow men in general should grow. Love is God’s nature (1 John 4:8; 16). He wants us to show love in practice.

“Perseverance” is necessary because you live in a world that seeks to make it impossible to live as a man of God. Living as a man of God means swimming against the current and not giving up. As long as you are not with the Lord you need perseverance. You have beautiful examples with Caleb (Deuteronomy 1:36; Joshua 14:8-9; 14) and the believers at the beginning of the church (Acts 2:42). If you persevere you can count on the help of God, Who is called “the God who gives perseverance” (Romans 15:5).

The characteristics of the man of God are closed with “gentleness”. That indicates the mind to be able to persevere. With any adversary you experience there is the danger to become bitter or rebellious, or pay back evil for evil. A man of God responds as the Lord Jesus did (Matthew 11:29). Then you do not insist on your own rights, but rather waive them for the benefit of others.

1 Timothy 6:12. If you are in pursuit of these features, then you are well prepared to fight “the good fight of faith”. As it is said, it is not possible to live here as a man of God without experiencing any adversary. He who lives as a man of God, inevitably experiences fight.

The fight that is the issue here is not so much a warfare. Of course you are facing an enemy who causes adversary, but you are not called to be concentrating on the adversary but on God. The issue here is not a struggle or fight against the enemy, but the fight in a match where the point is to fight according to the rules. Those rules were mentioned already. Then there is strength for the good fight and in that way the prize will be received.

The good fight is that of the faith. A man of God does everything to hold on to what the faith means and what it consists of, until the end of his life on earth. If you want to be a man of God you may not lose anything of the truth of faith. That means that you continue to give a fully biblical meaning to the biblical conceptions alone and you will definitely not allow any other meaning. Paul is able to say at the end of his life that he has fought the good fight (2 Timothy 4:7).

Then you are also able to carry out the next command, which will deliver you an awesome blessing if you heed to it: “Take hold of the eternal life.” This is said to a person who already has eternal life. The command ‘take hold of’ is therefore not addressed to an unbeliever, but to a believer. It means that you enjoy what you possess, that you are guided by it and live up to it. You stretch out to what you will enjoy in heaven. The eternal life is the Lord Jesus (1 John 5:20). To have fellowship with Him is the most beautiful thing on earth and will be perfectly enjoyed in heaven in all eternity.

That is “to which you were called”. Timothy heeded the call of God at his conversion. The ultimate purpose of that call is the full, uninterrupted joy of eternal life with Him. Timothy has “made the good confession in the presence of many witnesses” concerning the possession of eternal life. You can’t tell by a person’s outward appearance whether he has eternal life, for it goes together with a confession. You might think of baptism in this context. That is a public testimony to express that you have abandoned your old life and that you will henceforth walk ”in newness of life” (Romans 6:4).

1 Timothy 6:13. The many witnesses to whom Timothy has confessed the good confession are not always in his direct environment. Those who certainly always observe his life are God and the Lord Jesus. Paul brings Timothy in the first place into the presence of God. He presents God as the One “who gives life to all things”. God is the Savior of life (1 Timothy 4:10). He also is the Fountain of life (Psalms 36:9). You may, like Timothy, be conscious that He gives you everything to function as His witness. You are allowed to testify of the real life.

Then Paul brings his child in the faith into the presence of the Lord Jesus, Who is also fully involved with the testimony His followers are confessing. In that way He is the perfect example of expressing the good confession. Of course you can say that of the whole life of the Lord Jesus. Still Paul points out a special moment from the life of the Lord to make clear what the main point is of the good confession. That moment is when He stands before Pontius Pilate.

Pilate asks the Lord whether He is a King. The Lord affirms that He is indeed, but He goes further. He declares that, although He is a King, His kingdom as it is now, is not of this world (John 18:36). That makes Him a rejected King.

That is exactly the good confession that is being expected from you. You belong to a kingdom that is not of this world and to a King Who has been rejected. If you hold on to this and expresses it toward the world you are a worthy follower of the Lord Jesus to whom He looks with pleasure.

Now read 1 Timothy 6:12-13 again.

Reflection: How do you testify the good confession?

Hebrews 3:18

The Man of God – Pursue, Fight, Take Hold Of, Confess

1 Timothy 6:11. Paul offers an alternative with a totally different perspective of life. He introduces this with “but …, you man of God”. A man of God is a person who shows the features of God in his life and walk in a world that is alienated from Him. This can be a man or a woman. This expression appears once more in the New Testament, in 2 Timothy 3 (2 Timothy 3:17). In the Old Testament this person is also called a ‘man of God’: Moses (Deuteronomy 33:1); David (2 Chronicles 8:14); Elijah (1 Kings 17:18); Elisha (2 Kings 4:7). See also 1 Kings 12:22; 1 Kings 13:1; 1 Kings 20:28; 2 Chronicles 25:7; Jeremiah 35:4.

A ‘man of God’ is someone to whom God wants to connect His Name because this person stands up for His rights among His people who do not (no longer) take His rights into account. A man of God is an individual who takes care of God’s interests in the midst of a whole that is deviated from Him. In such a person God exposes Himself.

Timothy is such a person. Does it make him a person who is above all temptation? Certainly not. The first order he receives is: “Flee from these things.” He is being warned not to think to be raised above the temptations just mentioned, any more than you should think.

Fleeing is not a proof of weakness, but it on the contrary proves character and self-knowledge. ‘These things’ is the love of money that goes together with it. For you as a young believer, the call to ‘flee’ is therefore important. You are not insensitive to the abundance of commercials that are put in your letterbox and which are continuously presented to you through the media like a flash flood. You ought to resist all that and ask the Lord what you need.

You should always flee things that go together with great temptations because your sinful flesh is being addressed. In these cases, there is a great danger to your spiritual life. Therefore it is also written that you should flee “immorality” (1 Corinthians 6:18), “idolatry” (1 Corinthians 10:14) and “youthful lusts” (2 Timothy 2:22). A clear example of someone who fled sexual immorality is Joseph (Genesis 39:12).

There are also cases that you should not flee but resist. That is when the devil reveals himself as the adversary of the faith (James 4:7; 1 Peter 5:9; Ephesians 6:12). In those cases it is about your testimony toward the world. The enemy wants you to shrink back to testify. If you flee in that case you make yourself a loser. These two different cases are not to be confused. Therefore it is important for you to know when to flee and when to resist, steadfast in the faith.

The command to flee is one side of your life as a Christian. And that side is essential. Then comes the other side. Now you can and must show that your life as a Christian consists of striving for something and fight. That is what the second part of 1 Timothy 6:11 is about.

To flee and to pursue and to fight are recurring and ongoing activities. You are never finished with this. You cannot say that there will be a moment in your life that you will not have to flee, pursue and fight anymore.

After the negative, but essential, ‘flee’, comes now the positive. You may spend your energy on ‘pursuing’ something (cf. Romans 14:19; Philippians 3:14; 1 Thessalonians 5:15; Hebrews 12:14). This word includes action, speed and purpose. It is about giving substance in the practice of your life to the things that are being mentioned and which you should pursue.

“Righteousness” is first mentioned. This is not the righteousness of God that you have received on the basis of faith (Philippians 3:9b) and through which you don’t have to fear hell anymore. No, it is about what becomes visible in your life, that your speech and actions are righteous. And it is like that when it is in accordance to the rights of God. In that case you will never cheat anyone, but you will give anyone what is his or her right. This can be about money, but it can also be the way you do your work as an employee or the honor you give to another person.

The next goal to pursue is “godliness”. As I already said in the introduction: Godliness means reverence for God and it indicates an attitude that is focused on God what pleases Him. This implies that you adopt the right attitude toward God. You honor Him if you live in fear of Him. That has nothing to do with being afraid of God, but with being afraid of yourself, that you may do something that dishonors Him.

What applies to “faith” is the same as what applies to righteousness. It is not about the saving faith, the faith through which you have the assurance to be a child of God, but about the confidence of faith in everyday life. It is a command to make efforts to have confidence in God concerning all things in your daily life, although you don’t see Him. A life in faith is the opposite of a life by what you see, the visible and tangible things. Hold on to the fact that the things you see are temporal and the things you don’t see are eternal (2 Corinthians 4:18).

You may have expected that “love” would have the first place. That is not right. In a Christian world where many people are doing what is right for themselves, the main thing is to pursue righteousness. But that doesn’t mean that it can be done without love. If you pursue love, it means that you increase in love. Your love for God, for your brothers and sisters and for your fellow men in general should grow. Love is God’s nature (1 John 4:8; 16). He wants us to show love in practice.

“Perseverance” is necessary because you live in a world that seeks to make it impossible to live as a man of God. Living as a man of God means swimming against the current and not giving up. As long as you are not with the Lord you need perseverance. You have beautiful examples with Caleb (Deuteronomy 1:36; Joshua 14:8-9; 14) and the believers at the beginning of the church (Acts 2:42). If you persevere you can count on the help of God, Who is called “the God who gives perseverance” (Romans 15:5).

The characteristics of the man of God are closed with “gentleness”. That indicates the mind to be able to persevere. With any adversary you experience there is the danger to become bitter or rebellious, or pay back evil for evil. A man of God responds as the Lord Jesus did (Matthew 11:29). Then you do not insist on your own rights, but rather waive them for the benefit of others.

1 Timothy 6:12. If you are in pursuit of these features, then you are well prepared to fight “the good fight of faith”. As it is said, it is not possible to live here as a man of God without experiencing any adversary. He who lives as a man of God, inevitably experiences fight.

The fight that is the issue here is not so much a warfare. Of course you are facing an enemy who causes adversary, but you are not called to be concentrating on the adversary but on God. The issue here is not a struggle or fight against the enemy, but the fight in a match where the point is to fight according to the rules. Those rules were mentioned already. Then there is strength for the good fight and in that way the prize will be received.

The good fight is that of the faith. A man of God does everything to hold on to what the faith means and what it consists of, until the end of his life on earth. If you want to be a man of God you may not lose anything of the truth of faith. That means that you continue to give a fully biblical meaning to the biblical conceptions alone and you will definitely not allow any other meaning. Paul is able to say at the end of his life that he has fought the good fight (2 Timothy 4:7).

Then you are also able to carry out the next command, which will deliver you an awesome blessing if you heed to it: “Take hold of the eternal life.” This is said to a person who already has eternal life. The command ‘take hold of’ is therefore not addressed to an unbeliever, but to a believer. It means that you enjoy what you possess, that you are guided by it and live up to it. You stretch out to what you will enjoy in heaven. The eternal life is the Lord Jesus (1 John 5:20). To have fellowship with Him is the most beautiful thing on earth and will be perfectly enjoyed in heaven in all eternity.

That is “to which you were called”. Timothy heeded the call of God at his conversion. The ultimate purpose of that call is the full, uninterrupted joy of eternal life with Him. Timothy has “made the good confession in the presence of many witnesses” concerning the possession of eternal life. You can’t tell by a person’s outward appearance whether he has eternal life, for it goes together with a confession. You might think of baptism in this context. That is a public testimony to express that you have abandoned your old life and that you will henceforth walk ”in newness of life” (Romans 6:4).

1 Timothy 6:13. The many witnesses to whom Timothy has confessed the good confession are not always in his direct environment. Those who certainly always observe his life are God and the Lord Jesus. Paul brings Timothy in the first place into the presence of God. He presents God as the One “who gives life to all things”. God is the Savior of life (1 Timothy 4:10). He also is the Fountain of life (Psalms 36:9). You may, like Timothy, be conscious that He gives you everything to function as His witness. You are allowed to testify of the real life.

Then Paul brings his child in the faith into the presence of the Lord Jesus, Who is also fully involved with the testimony His followers are confessing. In that way He is the perfect example of expressing the good confession. Of course you can say that of the whole life of the Lord Jesus. Still Paul points out a special moment from the life of the Lord to make clear what the main point is of the good confession. That moment is when He stands before Pontius Pilate.

Pilate asks the Lord whether He is a King. The Lord affirms that He is indeed, but He goes further. He declares that, although He is a King, His kingdom as it is now, is not of this world (John 18:36). That makes Him a rejected King.

That is exactly the good confession that is being expected from you. You belong to a kingdom that is not of this world and to a King Who has been rejected. If you hold on to this and expresses it toward the world you are a worthy follower of the Lord Jesus to whom He looks with pleasure.

Now read 1 Timothy 6:12-13 again.

Reflection: How do you testify the good confession?

Hebrews 3:19

The Man of God – Pursue, Fight, Take Hold Of, Confess

1 Timothy 6:11. Paul offers an alternative with a totally different perspective of life. He introduces this with “but …, you man of God”. A man of God is a person who shows the features of God in his life and walk in a world that is alienated from Him. This can be a man or a woman. This expression appears once more in the New Testament, in 2 Timothy 3 (2 Timothy 3:17). In the Old Testament this person is also called a ‘man of God’: Moses (Deuteronomy 33:1); David (2 Chronicles 8:14); Elijah (1 Kings 17:18); Elisha (2 Kings 4:7). See also 1 Kings 12:22; 1 Kings 13:1; 1 Kings 20:28; 2 Chronicles 25:7; Jeremiah 35:4.

A ‘man of God’ is someone to whom God wants to connect His Name because this person stands up for His rights among His people who do not (no longer) take His rights into account. A man of God is an individual who takes care of God’s interests in the midst of a whole that is deviated from Him. In such a person God exposes Himself.

Timothy is such a person. Does it make him a person who is above all temptation? Certainly not. The first order he receives is: “Flee from these things.” He is being warned not to think to be raised above the temptations just mentioned, any more than you should think.

Fleeing is not a proof of weakness, but it on the contrary proves character and self-knowledge. ‘These things’ is the love of money that goes together with it. For you as a young believer, the call to ‘flee’ is therefore important. You are not insensitive to the abundance of commercials that are put in your letterbox and which are continuously presented to you through the media like a flash flood. You ought to resist all that and ask the Lord what you need.

You should always flee things that go together with great temptations because your sinful flesh is being addressed. In these cases, there is a great danger to your spiritual life. Therefore it is also written that you should flee “immorality” (1 Corinthians 6:18), “idolatry” (1 Corinthians 10:14) and “youthful lusts” (2 Timothy 2:22). A clear example of someone who fled sexual immorality is Joseph (Genesis 39:12).

There are also cases that you should not flee but resist. That is when the devil reveals himself as the adversary of the faith (James 4:7; 1 Peter 5:9; Ephesians 6:12). In those cases it is about your testimony toward the world. The enemy wants you to shrink back to testify. If you flee in that case you make yourself a loser. These two different cases are not to be confused. Therefore it is important for you to know when to flee and when to resist, steadfast in the faith.

The command to flee is one side of your life as a Christian. And that side is essential. Then comes the other side. Now you can and must show that your life as a Christian consists of striving for something and fight. That is what the second part of 1 Timothy 6:11 is about.

To flee and to pursue and to fight are recurring and ongoing activities. You are never finished with this. You cannot say that there will be a moment in your life that you will not have to flee, pursue and fight anymore.

After the negative, but essential, ‘flee’, comes now the positive. You may spend your energy on ‘pursuing’ something (cf. Romans 14:19; Philippians 3:14; 1 Thessalonians 5:15; Hebrews 12:14). This word includes action, speed and purpose. It is about giving substance in the practice of your life to the things that are being mentioned and which you should pursue.

“Righteousness” is first mentioned. This is not the righteousness of God that you have received on the basis of faith (Philippians 3:9b) and through which you don’t have to fear hell anymore. No, it is about what becomes visible in your life, that your speech and actions are righteous. And it is like that when it is in accordance to the rights of God. In that case you will never cheat anyone, but you will give anyone what is his or her right. This can be about money, but it can also be the way you do your work as an employee or the honor you give to another person.

The next goal to pursue is “godliness”. As I already said in the introduction: Godliness means reverence for God and it indicates an attitude that is focused on God what pleases Him. This implies that you adopt the right attitude toward God. You honor Him if you live in fear of Him. That has nothing to do with being afraid of God, but with being afraid of yourself, that you may do something that dishonors Him.

What applies to “faith” is the same as what applies to righteousness. It is not about the saving faith, the faith through which you have the assurance to be a child of God, but about the confidence of faith in everyday life. It is a command to make efforts to have confidence in God concerning all things in your daily life, although you don’t see Him. A life in faith is the opposite of a life by what you see, the visible and tangible things. Hold on to the fact that the things you see are temporal and the things you don’t see are eternal (2 Corinthians 4:18).

You may have expected that “love” would have the first place. That is not right. In a Christian world where many people are doing what is right for themselves, the main thing is to pursue righteousness. But that doesn’t mean that it can be done without love. If you pursue love, it means that you increase in love. Your love for God, for your brothers and sisters and for your fellow men in general should grow. Love is God’s nature (1 John 4:8; 16). He wants us to show love in practice.

“Perseverance” is necessary because you live in a world that seeks to make it impossible to live as a man of God. Living as a man of God means swimming against the current and not giving up. As long as you are not with the Lord you need perseverance. You have beautiful examples with Caleb (Deuteronomy 1:36; Joshua 14:8-9; 14) and the believers at the beginning of the church (Acts 2:42). If you persevere you can count on the help of God, Who is called “the God who gives perseverance” (Romans 15:5).

The characteristics of the man of God are closed with “gentleness”. That indicates the mind to be able to persevere. With any adversary you experience there is the danger to become bitter or rebellious, or pay back evil for evil. A man of God responds as the Lord Jesus did (Matthew 11:29). Then you do not insist on your own rights, but rather waive them for the benefit of others.

1 Timothy 6:12. If you are in pursuit of these features, then you are well prepared to fight “the good fight of faith”. As it is said, it is not possible to live here as a man of God without experiencing any adversary. He who lives as a man of God, inevitably experiences fight.

The fight that is the issue here is not so much a warfare. Of course you are facing an enemy who causes adversary, but you are not called to be concentrating on the adversary but on God. The issue here is not a struggle or fight against the enemy, but the fight in a match where the point is to fight according to the rules. Those rules were mentioned already. Then there is strength for the good fight and in that way the prize will be received.

The good fight is that of the faith. A man of God does everything to hold on to what the faith means and what it consists of, until the end of his life on earth. If you want to be a man of God you may not lose anything of the truth of faith. That means that you continue to give a fully biblical meaning to the biblical conceptions alone and you will definitely not allow any other meaning. Paul is able to say at the end of his life that he has fought the good fight (2 Timothy 4:7).

Then you are also able to carry out the next command, which will deliver you an awesome blessing if you heed to it: “Take hold of the eternal life.” This is said to a person who already has eternal life. The command ‘take hold of’ is therefore not addressed to an unbeliever, but to a believer. It means that you enjoy what you possess, that you are guided by it and live up to it. You stretch out to what you will enjoy in heaven. The eternal life is the Lord Jesus (1 John 5:20). To have fellowship with Him is the most beautiful thing on earth and will be perfectly enjoyed in heaven in all eternity.

That is “to which you were called”. Timothy heeded the call of God at his conversion. The ultimate purpose of that call is the full, uninterrupted joy of eternal life with Him. Timothy has “made the good confession in the presence of many witnesses” concerning the possession of eternal life. You can’t tell by a person’s outward appearance whether he has eternal life, for it goes together with a confession. You might think of baptism in this context. That is a public testimony to express that you have abandoned your old life and that you will henceforth walk ”in newness of life” (Romans 6:4).

1 Timothy 6:13. The many witnesses to whom Timothy has confessed the good confession are not always in his direct environment. Those who certainly always observe his life are God and the Lord Jesus. Paul brings Timothy in the first place into the presence of God. He presents God as the One “who gives life to all things”. God is the Savior of life (1 Timothy 4:10). He also is the Fountain of life (Psalms 36:9). You may, like Timothy, be conscious that He gives you everything to function as His witness. You are allowed to testify of the real life.

Then Paul brings his child in the faith into the presence of the Lord Jesus, Who is also fully involved with the testimony His followers are confessing. In that way He is the perfect example of expressing the good confession. Of course you can say that of the whole life of the Lord Jesus. Still Paul points out a special moment from the life of the Lord to make clear what the main point is of the good confession. That moment is when He stands before Pontius Pilate.

Pilate asks the Lord whether He is a King. The Lord affirms that He is indeed, but He goes further. He declares that, although He is a King, His kingdom as it is now, is not of this world (John 18:36). That makes Him a rejected King.

That is exactly the good confession that is being expected from you. You belong to a kingdom that is not of this world and to a King Who has been rejected. If you hold on to this and expresses it toward the world you are a worthy follower of the Lord Jesus to whom He looks with pleasure.

Now read 1 Timothy 6:12-13 again.

Reflection: How do you testify the good confession?