1 Timothy 6

David Lipscomb Commentary On 1st Timothy 61 Timothy 6:1 Let as many as are servants under the yoke—[Human slavery was one of the most perplexing questions the gospel of Jesus Christ had to face. It was common to all peoples and nations, and entered into all grades and ranks of society. In the old world war and commerce were equally responsible for its existence. To attempt to eradicate it by preaching against it as hateful to God and degrading to man would have produced rebellion and revolution in its darkest and most violent form. Christ did not propose to break up such rela­tions by violence. He recognized the relationship, regulated it, and put in operation principles that in their workings would so mold public sentiment as to break down all evil relations and sinful institutions.] A very grievous type of slavery ex­isted throughout all the countries of Asia and Europe at the time of the introduction of the Christian religion.

The rela­tion of both masters and servants was recognized by the apos­tles. Here Paul is instructing Timothy how he should teach servants to conduct themselves toward their masters.

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

On such ques­tions it would be easy to arouse deep feelings in slaves. From the severity of the denunciation in the next verse of those who teach differently, we may justly conclude that evil- disposed persons had been teaching differently and arousing discontent and a rebellious spirit.1 Timothy 6:3 If any man teacheth a different doctrine,—The form of statement here used is general, but it comprehends all teach­ing contrary to that of the inspired apostle.

It is quite prob­able that among other heretical doctrines adapted to embitter different classes of society against each other and excite a social revolution, was human slavery. It is evident that such teaching, while it wholly ignored the spiritual significance and value of the gospel, was in high degree dangerous where a great portion of the population were slaves. It could result only in revolution. Hence, the importance of the instruction to slaves to be in obedience to their masters. While he nowhere affirms the rightfulness of the relation of master and slave, in all his epistles he instructs slaves to be in obedience to their masters.and consenteth not to sound words, even the words of our Lord Jesus Christ,—This reference must be to the general tenor of the teaching of the Lord Jesus Christ, which was to interfere with no relation regulated, by the government. [Here he was in all probability referring to such sayings of the Lord as: “ Then saith he unto them, Render therefore unto Caesar the things that are Caesar’ s; and unto God the things that are God’ s.” (Matthew 22:21.) “ Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.” (Matthew 5:39.) But the false teachers, who were the bitterest enemies of the truth would not consent to “ sound words,” though they were the words of the Lord Jesus Christ.]and to the doctrine which is according to godliness;—Such a state of insubordination and discontent as they would pro­duce would be a great hindrance to the progress of the gospel.1 Timothy 6:4he is puffed up, knowing nothing,—He is self-conceited, thinks his reasons above the teachings of the Lord and the apostles. All such really know nothing as they should know.

They do not know that God in his workings does not suddenly break these relations, but he lays down principles that work out results gradually and gently through changing the heart and molding and directing the feelings and purposes. God, in other words, works results through the heart, changes the outward acts and relations first by changing the heart and feelings.

Hence he breaks and changes no relation by sudden and violent means.but doting about questionings and disputes of words,—They had such a morbid fondness for questionings and disputings over untaught questions and words that it amounted to a disease. These men deal with subtle, useless, and unpractical questions, which have no practical bearing on ordinary life, and only tend to stir up strife and useless discussion, and to make men discontented and rebellious.whereof cometh envy,—Envy is uneasiness, pain, mortifica­tion, or discontent, excited by another’ s prosperity, or by his superior knowledge, or possessions.strife,—Angry contention, hostile struggling, fighting, the disposition to be quarrelsome and contentious, the feeling which seeks to irritate. It is not strife for truth and right, but simply for its own sake.railings,—Harsh and abusive language toward those who will not concede a point— a common effect of disputes and more commonly of disputes about small and unimportant matters than of those which are of magnitude.evil surmisings,—Evil surmisings are the imaginings of evils or wrongs of others without clear testimony. This seems to grow out of the depravity of the flesh and shows itself in the disposition to attribute evil motives to the acts of others. This disposition is very prevalent among men, even among Christians. This habit is here placed in bad association, and is a warning to all who would please God that it should be sedulously avoided.

The habit arises from a bitter, jealous spirit toward others; it is really the reflection of the evil heart of him who cultivates the spirit, and usually indicates that he is actuated by evil motives in what he does, and that he judges others by his own spirit.1 Timothy 6:5wranglings of men—These words close the long cata­logue of the fruits of the teaching of the false teachers of the faith in Christ and point out that the wranglings engendered by these useless and unhappy controversies would be no mere temporary difficulties, but would indefinitely prolong their destructive work.corrupted in mind—[They corrupted the word of God, and thus prepared the way for the debasement of their own mind, leading in turn to that pride and ignorance which were their most distinguishing qualities.]and bereft of the truth,—[This indicates that the truth was once theirs. They had corrupted the word of God, and thus prepared the way for the debasement of their own mind, lead­ing in turn to that pride and ignorance which were their most distinguishing qualities.

The truth was theirs once, but they forfeited it by their unfaithfulness and corruption.]supposing that godliness is a way of gain.—[They did not preach contentment to the slaves or induce them to acquiesce with patience in their hard lot, but rather persuaded them to use religion as a means of worldly betterment. Such counsel would have disorganizing, disintegrating effects upon society. But it was, besides, a degradation of the doctrine of Christ. Godliness was not designed to be a lucrative business or to be followed only so far as it subserved the promotion of worldly interests. Simon Magus and such men as made “ merchandise” of the gospel are examples of this class. Such persons would be “ teaching things which they ought not, for filthy lucre’ s sake.” (Titus 1:11.)]1 Timothy 6:6 But godliness with contentment is great gain:—Content­ment pertains not to the place or condition, but to the heart.

Being contented in our lot is great gain. It is a precious treasure that brings much joy in this world, and then an un­failing treasure in the world to come.

It is great gain to learn to be content without riches or earthly treasures. [In this concise and weighty sentence Paul expresses both these main ideas that godliness makes us content, and to be content is the highest good.]1 Timothy 6:7for we brought nothing into the world, for neither can we carry anything out;—Every earthly possession is only meant for this life— for the period between the hour of birth and death— then we should only be concerned about what we can wisely use in our journey through life. To burden ourselves with more is to hinder our usefulness and our true enjoyment of life and our opportunities for doing good for others and for improving ourselves.1 Timothy 6:8but having food and covering we shall be therewith con­tent.—What we eat and what we wear is all the material good we get out of riches. [What else may be granted should be received with thanksgiving. Still it is not absolutely neces­sary, and the earnest and devout Christian will be satisfied when his actual needs are supplied.]1 Timothy 6:9 But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts,—The eager­ness for riches brings temptations to sin. They are led into a snare of Satan. The effort to gain riches and enjoy them excites many hurtful lusts, which burden the heart, destroys the better aspirations and desires of the spirit, and makes one a sordid and selfish being.such as drown men in destruction and perdition.—There is no truth more plainly taught on the pages of inspiration than all unjust means— or means gained when we make anxiety for money the chief end of our labors— bring ruin, poverty, and shame upon men and their families. The longer it remains in the family the deeper the ruin it works, the more highly it exalts them the deeper in shame it drags them down.

Every dollar brought into a family by dishonest and unjust means is a curse, a poverty breeder to that family. [The gratification of desires, whether these desires are cen­tered in the lower animal passions or in the pursuit of yet baser and more selfish passions, still invariably leads to the destruc­tion of the poor, frail human body first. This premature break­ing up of the earthly tabernacle is the herald and precursor of the final perdition of the immortal soul.]1 Timothy 6:10 For the love of money is a root of all kinds of evil:—An inordinate desire of earthly things or of what belongs to our neighbor.

Covetousness is a vice that becomes stronger in old age when other vices are weakened; it can never be satisfied; it renders men the abhorrence of God, cruel, op­pressive, and unjust toward neighbors; and betrays the man into sins and miseries unnumbered.which some reaching after have been led astray from the faith,—Some had been so deceived as to depart from the faith or living according to the requirements of God. [The one who covets gold longs for opportunities in which his love of money finds a field for exercise.]and have pierced themselves through with many sorrows.—They have overwhelmed themselves with many sorrows and afflictions. [The reference here is most likely to the many pains, agonies, troubles attending money seeking, the pangs of conscience, the miseries of unsatisfied greed, and the con­scious failure of attaining life’ s best end.]1 Timothy 6:11 But thou, O man of God,—“ Man of God” is one devoted to the service of God. It frequently in the Old Testament means the prophets inspired of God and sent to teach the people, but under the new covenant the name is extended to all faithful men in the Lord Jesus Christ. (2 Timothy 3:17.)flee these things;—Paul gives Timothy and all teachers of the religion of the Lord Jesus Christ the warning to flee from the love of money, and get far away from such desires and all the evils and dangers it brings.and follow after righteousness,—The apostle says: “ Be not overcome of evil, but overcome evil with good. (Romans 12:21.) The “ man of God” fleeing from all covetous longings for money must follow after righteousness, shape his inner life after “ the law of the Spirit of life in Christ Jesus,” which makes “ free from the law of sin and of death.” (Romans 8:2.)godliness,—Godliness gives contentment with food, raiment, and what at present we enjoy.faith,—Faith in God and Christ assures of a better and more abiding substance reserved in heaven for us. (1 Peter 1:3-12.)love,—Love is manifested in doing good to our fellow men, and the divine law tells us that it is the only way we can do it, hence “ love therefore is the fulfillment of the law.” (Romans 13:10.)patience,—[Patience is that state of mind and heart that enables one to face difficulties and obstacles that make him willing to toil and suffer adversity in order to maintain his loyalty to God.]meekness.—Meekness suppresses our wrath and indignation against those who are injurious to us and takes away from us that which is our own— submission to the divine will.1 Timothy 6:12 Fight the good fight of the faith,-—Faith in God calls man to a vigorous fight with evil in his own soul that he against the influences of the flesh may keep the faith, and then it summons him to maintain the faith in the world. The Christian teacher especially had to maintain that truth against the fierce opposition of the world, and before the world both in precept and example of what faith in Christ will make of a man.lay hold on the life eternal,—He was to do the things re­quired to gain eternal life. In fighting “ the good fight of the faith” a man lays hold on eternal life because faith leads him to do the things that fit him for eternal life.whereunto thou wast called,—Unto the attainment of eter­nal life Timothy had been called.and didst confess the good confession in the sight of many witnesses.—Timothy was brought before the rulers, was im­prisoned for confessing and not denying that Jesus is the Christ. Of him it is said: “ Know ye that our brother Timothy hath been set at liberty; with whom, if he come shortly, I will see you.” (Hebrews 13:23.) Certainly the greater probability is that his confession took place when he was on trial for his life. The special merit in the confession was in making it in the face of danger and even death.1 Timothy 6:13I charge thee in the sight of God,—He cautions him to remember that God witnesses and will hold him to strict account if he fails to meet the responsibility thus taken upon himself.who giveth life to all things,—God is the source of all life, and from him all life comes. “ In him was life; and the life was the light of men.” (John 1:4.)and of Christ Jesus, who before Pontius Pilate witnessed the good confession;—This confession of Jesus Christ was made when he was on trial for his life before Pontius Pilate.

The special merit in the confession was in making it in the face of danger and death— an occasion similar to that in which he warned the twelve to confess and not to deny him. Paul says: “ Because if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” (Romans 10:9-10.) This was addressed to Christians, not concerning the plan of entering into the church and having their sins pardoned, but of the course that would lead to eternal life.

Faith in God and the courage to confess Christ is just as essential to salvation at every step through life down to death itself as they are at the beginning.1 Timothy 6:14that thou keep the commandment, without spot, without reproach,—Here Paul specifies what the charge was that he was commanding in such earnest, solemn language to Tim­othy. The commandment was the teaching of Jesus Christ, the gospel message, that was to be proclaimed in all its fullness; and that it might be done effectually it was needful that Timothy should be without flaw— should live the life he preached. The false teachers of whom he had been speak­ing (well known to Timothy) by their lives had dishonored the glorious commandment which they professed to love and teach.until the appearing of our Lord Jesus Christ:—The coming of the Lord was of all events the goal which all were to keep in view. Death is regarded as the coming of the Son of man to those who die. It might mean until death. If kept till then, it will be kept till the coming of the Lord to judge the world.1 Timothy 6:15which in its own times he shall show,—At the time appointed by the Father— Jesus will show forth his coming to the world (Matthew 24:27-31)— the time which the Father has appointed by his own authority (Acts 1:7) and said to be known only to him (Mark 13:32).

But the Father’ s time is Christ’ s own time. The Father and the Son both have part in the glorious manifestation of his coming. [The plural times is suggestive of successive manifestations and fulfillments in the kingdom of God of the predicted manifestations.

It is possible, therefore, to in­clude in these times the Lord’ s coming to Christians individually to take them to the home prepared for them. (John 14:3.)]who is the blessed and only Potentate,—A potentate is one possessing power, a governor or ruler. Jesus said to his dis­ciples after his resurrection from the dead: “ All authority hath been given unto me in heaven and on earth.’’ (Matthew 28:18.) And “ he must reign, till he hath put all his enemies under his feet. The last enemy that shall be abolished is death. . . . But when he saith, All things are put in subjec­tion, it is evident that he is excepted who did subject all things unto him. And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all.” (1 Corinthians 15:25-28.) And because Jesus is the only Ruler, there is no other name under heaven whereby men must be saved.the King of kings, and Lord of lords;—The King over all kings, the Ruler of all rulers of whatever name or power.1 Timothy 6:16who only hath immortality,—Immortality means free­dom from death, from suffering, from decay. Jesus Christ in the bosom of the Father only hath immortality with God.

He alone can impart it to others. “ For as the Father hath life in himself, even so gave he to the Son also to have life in himself.” (John 5:26.) “ For as the Father raiseth the dead and giveth them life, even so the Son also giveth life to whom he will.” (John 5:21.) Jesus has supreme rule until he puts down all rule and authority and power, and has rescued the earth from the dominion of death, then he will surrender the world rescued from the rule of sin and death up to God the Father that he may be all and in all.dwelling in light unapproachable;—The Lord Jesus Christ in the bosom of the Father is as inaccessible as God himself. None can see him and all beings in heaven and on earth must give him glory and honor and yield to his supreme and eter­nal power.whom no man hath seen, nor can see:—The light of Jesus is blinding to all who approach him in mortal frame.

We shall in the future see him as he is in immortal brightness and then we shall be transformed into his likeness.to whom be honor and power eternal.—To whom— as alone within himself is worthy and to whom they properly belong— let honor and eternal power be ascribed.Amen.—This word marks the close of the doxology.1 Timothy 6:17 Charge them that are rich in this present world, that they be not high-minded, nor have their hope set on the uncertainty of riches,—Paul had already given fearful warning against anxiety for riches and the improper means of obtaining them. Here he gives an earnest and solemn lesson as to how those who possessed riches should use them. He tells Timothy to charge them to be not uplifted with pride on account of riches— that riches are uncertain. They take wings and fly away; they do not bring the happiness they promise. One must not trust them for true good.but on God, who giveth us richly all things to enjoy;—No more distinct promise of earthly good was ever made to Jews than this promise to Christians. The same promise is made distinctly to the faithful Christians at Philippi: “ And my God shall supply every need of yours according to his riches in glory.” (Philippians 4:19.) Some erroneously claim that under the law of Moses temporal blessings alone were promised, and under the law of Christ only spiritual blessings.

Under Christ the promise of temporal blessings has not been with­drawn. They are as great as under Judaism, but under Christ the spiritual blessings have been added.

Hence, Christ says: “ I say unto you, There is no man that hath left house, or brethren, or sisters, or mother, or father, or children, or lands, for my sake, and for the gospel’ s sake, but he shall receive a hundredfold now in this time, . . . and in the world to come eternal life.” (Mark 10:29-30.)1 Timothy 6:18that they do good, that they be rich in good works,—These words seem to point to the highest enjoyment procur­able by those rich— the luxury of doing good, of helping others to be happy, the only enjoyment that never fails.that they be ready to distribute, willing to communicate;—Free to come into fellowship with those at work for Christ by aiding them.1 Timothy 6:19laying up in store for themselves a good foundation against the time to come,—The foundation of their hope for eternal life is that through faith in Jesus Christ they have used their riches in doing good to the poor. When they do it through faith in Jesus Christ, they will use it in his name as he directs. Riches impose a fearful responsibility on man. They tempt him to do wrong. There is great temptation to lift him up with pride. The world flatters and fawns upon him because of his riches.

The churches do it, give him the chief seats, and give him power and influence as a member of the church because of his money. The care of his riches takes his time and attention and tempts him to forget God and the duties he owes to him.

Riches, when used humbly and faith­fully in the name of Jesus Christ to honor God and to do good to man, are wings to lift him heavenward. Hoarded, gloried in, used to exalt in the world and gratify his fleshly appetites and desires, they are as a leaden weight around his neck to drag him down to ruin.that they may lay hold on the life which is life indeed.—The right use of riches lays a foundation from which the rich may lay hold on the life eternal.1 Timothy 6:20O Timothy, guard that which is committed unto thee,—This is an affectionate and earnest appeal to Timothy to guard the work committed to him. Do not alter, add too, or take from it. Be faithful in keeping and teaching it. That is the only thing that could help him or his hearers.turning away from the profane babblings and oppositions of the knowledge which is falsely so called;—Turn away from these useless talks and subjects that bring no profit. Too much attention given to errors may, and often does, lead into errors.

As a rule, men who become hobby riders are not benefited by discussion, and frequently others are injured by such. When a man exalts one truth above another truth of the Bible, and teaches that to the neglect of other truths, he does evil and not good.

But, as a rule, the best treatment is not to yield to him, not to argue with him, but press forward the work of God.1 Timothy 6:21which some professing have erred concerning the faith.—When men turn aside in any way from adherence to the plain truth as taught, they make shipwreck of their faith and go into apostasy.Grace be with you.—These words, no doubt addressed to Timothy, are a gracious, peaceful ending to the Epistle.

Verse 1 This final chapter has a pungent paragraph on the reciprocal duties of slaves and masters (1 Timothy 6:1-2), stern warnings against senseless disputations and covetousness (1 Timothy 6:3-10), a beautiful admonition for the man of God to live a life worthy of the good confession (1 Timothy 6:11-12), a great Christological doxology (1 Timothy 6:13-16), instructions for the rich Christians in Ephesus (1 Timothy 6:17-19), and the final word to Timothy, concluded with a brief benediction (1 Timothy 6:20-21). Let as many as are servants under the yoke count their own masters as worthy of all honor, that the name of God and the doctrine be not blasphemed. (1 Timothy 6:1) Let as many as are under the yoke … How many were these? It is estimated that there were sixty million slaves in the Roman Empire at the time of the writing of this letter; and it is hardly necessary to detail the facts concerning their miserable lot.[1]The ancient empire was built upon slavery, at that time a world-wide institution, recognized and practiced in every nation under heaven. That slaves formed a considerable portion of all the congregations of Paul’s day may be inferred from the extensive teachings on the subject in 1 Corinthians 7:21-24 1 Corinthians 12:13; Ephesians 6:5-8; Colossians 3:11 Colossians 3:22; 1 Peter 2:18 and also in 1 Corinthians 1:27-29. The holy gospel must have been especially welcomed and appreciated by slaves who, despite being at the bottom of the social and economic ladder, were nevertheless qualified to receive the glorious promises of Christian truth. “It must have been an unspeakable comfort to the poor slave."[2] In addition to large numbers of slaves being Christians, there is also the likelihood that some of them were even elders. “C. K. Barrett suggested that Paul may have had in mind elders who were slaves."[3]Under the yoke … There are two words in this little paragraph that carry inherent criticism of the institution of slavery. “Yoke” is one of them, and the other is “master,” coming from a particular Greek word “[@despotes] (from which our “despot” is derived), meaning one who has dominion."[4] Nevertheless, there is no militant condemnation of slavery in the New Testament; and, of course, modern critics have been very unfair and unperceptive in commenting on this. See below: AND SLAVERYFor the apostles to have attempted to eradicate slavery “by preaching it as hateful to God and degrading to men would have produced rebellion and revolution in its darkest and most violent form; and Christ did not propose to break up such relations by violence."[5] There was also another side to the problem. If becoming a Christian had been equated with emancipation, the churches would have been overwhelmed with a flood tide of unregenerated men, seeking not Christ or holiness, but freedom from their chains, creating circumstances which would immediately have destroyed Christianity from the earth. “It would have been impossible for the Christian church to strike overtly in any effective way at the institution of slavery; but indirectly the church sounded the death knell of the institution."[6]This was done by teaching the dignity of man, the supreme value of the individual, and those very Christian graces admonished in this chapter. In any kind of a revolution attempted by Christians, the entire movement would not only have been crushed; but horrible and extensive bloodshed, famine, death and pestilence would have prevailed. The great principle of Christianity looking to the reform of existing social evils is that of working “as leaven,” and not as “dynamite.” Count their own masters as worthy of all honor … This was the basic requirement for all slaves, upon penalty of death for violation; so the sanity of such instruction is apparent; but the new-found liberty in Christ would have tempted some, due to human nature, to despise their masters. Thus, the thought here is to the effect that Christianity makes anyone a better person, therefore a better employee, a better master, or even a better slave. And those slaves fortunate enough to have Christian masters were to be willing to extend even more and higher honor to them. Of course, the master, if a real Christian, would respond in kind, which would benefit his slaves, some of whom, no doubt, received their freedom as a result. The principle behind this was thus stated by White: The Christian slave is to remember that the fact of his master being a Christian, believing and beloved, entitles him to better service, if possible, than that due to a heathen master … If the spiritual status of the master be raised, the quality of the service rendered is not to be lowered, but rather idealized.[7]Men may despise this ethic if they choose to do so, but it was this very thing that broke the back of the institution and lifted the yoke of slavery from the back of humanity. That the name of God and the doctrine be not blasphemed …The name of God … is here placed upon a coordinate basis with “the doctrine,” showing the highest esteem in which the apostles held the sacred doctrine of the faith. The current downgrading of doctrine is hurtful, sinful and contrary to divine law. Be not blasphemed … The word “blaspheme” here has its general meaning of “spoken against.” As Spence pointed out: Any action on the part of professed servants of God which gives the enemies of the Lord an excuse to blaspheme, is ever reckoned in the Scripture as a sin of the deepest dye. Compare Nathan’s words to King David (2 Samuel 12:14) and Paul’s reproach to the Jews (Romans 2:24).[8][1] Paul F. Barakman, The Epistles to Timothy and Titus (Grand Rapids, Michigan: Baker Book House, 1962), p. 68. [2] A. C. Hervey, The Pulpit Commentary, Vol. 21,1Timothy (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 118. [3] J. Glenn Gould, Beacon Bible Commentary, Vol. IX (Kansas City: Beacon Hill Press, 1965), p. 613. [4] R. C. H. Lenski, St. Paul’s Epistles … 1Timothy (Minneapolis: Augsburg Publishing House, 1937), p. 694. [5] David Lipscomb, Commentary on 1Timothy (Nashville: The Gospel Advocate Company, 1942), p. 176. [6] J. Glenn Gould, op. cit., p. 613. [7] Newport J. D. White, Expositor’s Greek Testament, Vol. IV (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 140. [8] H. D. M. Spence, Ellicott’s Bible Commentary, Vol. VIII, 1Timothy (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 209. Verse 2 And they that have believing masters, let them not despise them, because they are brethren; but let them serve them the rather, because they that partake of the benefit are believing and beloved. These things teach and exhort.Believing masters … By spelling out slave duties to both kinds of masters, Paul left no room to be misunderstood. See under preceding verse. Let them not despise … Lipscomb concluded from this and the following verses that “We may justly conclude that evil-disposed persons had been teaching differently and arousing discontent and a rebellious spirit."[9] It is a strange paradox of human nature that the more mild and tolerant any authority may be the less respect it is likely to command. This is not to be the attitude of Christian slaves. Let them serve them rather … means let them serve them, if possible, with even better service. They that partake of the benefit … as rendered here indicates the masters, who, because they are believing and beloved, should receive of this better service. Some commentators render the words differently, applying them to the slaves, who by better service may receive more considerate treatment. As a matter of fact, both interpretations are true. The principle is also applicable to all human relations and all human institutions, regardless of their desirability. Christianity pours in the oil that lubricates and improves even the most unsavory situations. ENDNOTE: [9] David Lipscomb, op. cit., p. 177. Verse 3 If any man teacheth a different doctrine, and consenteth not to sound words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;The character in view here would be denounced in the most vehement language in the next verse; but this description of the one to be denounced should be carefully noted. Different doctrine … The very fact of a doctrine’s being new to the New Testament is enough to condemn it. Paul’s opinion of “new ideas” in the realm of theology was simply to the effect that their advocates were both evil and “sick.” As Stibbs put it: There is a contrast here between teaching which is “healthful” and teachers who are “sick” (see the English Revised Version margin (1885)). Teaching is continued as “sound” or “wholesome”: (1) by having Christ as its author and (2) by the God-fearing conduct of the teacher.[10]Lenski denied that this verse has primary application to the false teaching leading to the insubordination of slaves; but Spence felt that this may be allowed: There is little doubt that some influential teaching, contrary to St. Paul’s, on the subject of the behavior and disposition of slaves was in the apostle’s mind when he wrote 1 Timothy 6:3,1 Timothy 6:4.[11][10] A. M. Stibbs, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1175. [11] H. D. M. Spence, op. cit., p. 209. Verse 4 he is puffed up, knowing nothing, but doting about questionings and disputes of words, whereof cometh envy, strife, railings, evil surmisings,This is a rather salty speech! A glance at the way various translations have rendered this is interesting: He is blinded with conceit and really knows nothing, but is crazy with discussions and controversies about words, - Richard Francis Weymouth. He is a conceited idiot! His mind is a morbid jungle of disputation and argument. - J. B. Phillips. He is a conceited, ignorant person, with a morbid craving for speculations and arguments - Edgar J. Goodspeed. He is a conceited, ignorant creature, with a morbid passion for controversy and argument - James Moffatt. As Gould remarked, “This is about as close to invective as the apostle ever came!"[12] Of course, as we have already seen, any overt assault upon the established institution of slavery in ancient society would have been an unqualified disaster for the world; and the sheer insanity of any who might have advocated it shines in this passage. Of course, other forms of senseless argument and disputation were also likewise condemned. ENDNOTE: [12] J. Glenn Gould, op. cit., p. 614. Verse 5 wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way of gain. But godliness with contentment is great gain:Bereft of the truth … “Bereft implies that they once had had possession of the truth, but had lost it by their own fault."[13] Thus, these were not outside agitators who were disturbing churches, but were good apples gone bad. Supposing that godliness is a way of gain … This applies to all who misuse sacred work for secular profit or personal benefit; but the implication is also inescapable that this relates to the slave problem. If the false teachers were advocating emancipation as a corollary of salvation, then indeed godliness would have been great gain; and there is the strongest possibility that there are echoes of that position here. Turning quickly to the counterpart of his truth, namely, that in one sense godliness is indeed great gain, he wrote the next line (1 Timothy 6:6). ENDNOTE: [13] A. C. Hervey, op. cit., p. 120. Verse 7 for we brought nothing into the world, for neither can we carry anything out;“There are no pockets in shrouds” is one of the oldest proverbs; and Paul, by these stern words, warns against the temptation to make any kind of worldly gain the sum and all of one’s life. “A man’s life consisteth not in the abundance of the things which he hath,” said the Saviour (Luke 12:15). Verse 8 but having food and covering we shall be therewith content.Food, clothing and shelter are the three basic needs of mankind; and all three are included here. “The use of the word here seems designed to favor this double application."[14] Whoever, therefore, has food to eat, clothes to wear and shelter from the elements, with something left over for the aid of others isRICH! As Gould said, “This is a rigorous standard,"[15] and by it, there are a great many rich people. [14] Ibid. [15] J. Glenn Gould, op. cit., p. 616. Verse 9 But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition.Paul used two metaphors in this verse to describe the people whose minds are set upon becoming rich. They are caught in a “snare,” in the sense of a trapped animal, which once captured is unable to recover itself. The other is that of an exhausted swimmer who is drowned in the flood. They that are minded … is also translated “they that desire to be.” The people here condemned are not merely the rich, specifically, but those whose desire and intention are focused upon that one thing. This does not decry lawful ambition and application in one’s work. White said: What is here condemned is not ambition to excel in some lawful department of human activity, which indeed may bring an increase in riches … but the having of a single eye to the accumulation of money by any means.[16]Destruction and perdition … “The two words taken together imply the utter ruin and destruction of body and soul,"[17] being the double disaster brought on by the foolish and hurtful lusts by which the seekers of riches destroy themselves. [16] Newport J. D. White, op. cit., p. 143. [17] A. C. Hervey, op. cit., p. 121. Verse 10 For the love of money is a root of all kinds of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows.The thought of this verse is parallel with 1 Timothy 6:9; and again, it is not the possession of money, but the love of it and the pursuit of it, which are condemned. The old King James Version, of course, rendered this “root of all evil”; but the American Standard Version (1901) has hardly improved it. As White said of this rendition, “It is hardly satisfactory."[18] True, making money the root of “all evil” seems a little extravagant to some; but, again from White: “When one is dealing with a degrading vice of any kind, the interests of virtue are not served by qualified assertions."[19] The old rendition that “the love of money is the root of all evil” appears to be exactly what the Greek says; and, if going beyond the truth a little in the allowance that there are SOME “evils” not attributed to the love of money, the expression stands anyway as hyperbole, a metaphor used by all of the sacred writers. Pierced themselves through with many sorrows … This is the same thought of being drowned in destruction and perdition, mentioned in 1 Timothy 6:9. [18] Newport J. D. White, op. cit., p. 144. [19] Ibid. Verse 11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.Barakman has an interesting homily based upon the following outline of the next two verses, thus: The fact that a man has been called of God and is equipped for service by the gift of the Holy Spirit does not eliminate the necessity for strenuous effort. He must: “Flee …” (1 Timothy 6:11). One of the best influences is a pair of heels. “Follow …” To flee is not enough, being only negative; the positive counterpart of flight is following the Lord. “Fight …” (1 Timothy 6:12). Whatever metaphor Paul had in mind, whether athletic or military, one phase of Christian living is certainly that of … active resistance to evil. “Lay hold …” (1 Timothy 6:12). Salvation is freely offered, but it must be grasped. This is a term which means “take hold once for all.” “Keep …” Excavations at Pompeii found the body of a soldier buried alive because no one came to relieve him at his post of duty. A similar faithful endurance to death is indicated by this.[20]White observed that the six virtues enumerated in this verse contrast with the six vices in 1 Timothy 6:4-5, but that “we cannot arrange them in pairs of opposites."[21]O man of God … The force of this is very great. The word “man” is not that distinguishing the male from the female, but the word which encompasses all. It means the person worshipping and serving God, as contrasted with the money-lovers just denounced. Flee … That is, flee from the pursuit of money; turn away from it; put it out of sight. As White well said, “the love of money in ministers of religion does more to discredit it in the eyes of ordinary people than would indulgence in many grosser sins."[22][20] Paul F. Barakman, op. cit., p. 79. [21] Newport J. D. White, op. cit., p. 145. [22] Ibid. Verse 12 Fight the good fight of the faith, lay hold on the life eternal, whereunto thou wast called, and didst confess the good confession in the sight of many witnesses.The military metaphor was a favorite of Paul’s; putting on the whole armor of God, enduring hardness as a good soldier, and many other references are made to it in his epistles. Lay hold on the life eternal … But was not Timothy already saved? Indeed he was, but the New Testament makes it starkly clear that fidelity on the part of Christians is also required of them if they really hope to enter heaven at last. Whereunto thou wast also called … All men are called in the sense of being objects of God’s invitation to receive eternal life; but, as so frequently in the New Testament, “a call” means one answered and responded to; and so it was with Timothy. The time of his conversion is clearly in mind here, as the immediate reference to “the good confession” proves. And didst confess the good confession … White properly discerned this obvious reference to Timothy’s baptism, thus: In the primitive church, the baptism of an individual was a matter in which the church generally took an interest and part … This explains the “many witnesses” of Timothy’s good confession.[23]Harvey also agreed that “this seems to point clearly to his baptism,” adding that “The good confession in view here is that of Christ himself confessing himself the Son of God (Mark 14:62), which is analogous to the baptismal confession of Act 8:37 (KJV and ASV margin)."[24]THE GOOD Why is this called the good confession twice in a single short paragraph?

1. It is the good confession because Christ made it, under oath (Mark 14:62), the same being the legal charge upon which our Lord was condemned to be crucified (John 19:7). Christ made it and died for making it, in order that men might make it and live.
2. It is the good confession because God himself made it three times, speaking out of heaven in broad open daylight, namely, (1) at the baptism of Christ (Matthew 3:17), (2) at the transfiguration (Matthew 17:5), and (3) when the Greeks came to see Jesus (John 12:28).
3. It is the good confession because all men, evil and righteous alike, shall at last make the good confession (Philippians 2:11). Since all must make it , why not make it in this life and be saved?
4. It is “unto salvation,” as also clearly appears in this verse (Romans 10:10). It is a vital part of the plan of salvation.
5. Christ himself will confess those who make it, that occasion being, in all probability, the time when the redeemed have their names written in the book of life. See full exegesis on this in my Commentary on Matthew, pp. 142,245.
6. It has been made by the saints of all ages. Nathaniel made it (John 1:49), Peter made it (Matthew 16:16), Timothy made it (1 Timothy 6:12), Nicodemus made it (John 3:2), Thomas made it (John 20:28), Judas who betrayed him made it (Matthew 27:4), the judge who tried him made it (Matthew 27:24), Pilate’s wife made it (Matthew 27:19), the centurion in charge of his execution made it (Matthew 27:54), and the greater thief on the cross confessed him (Luke 23:42).
7. The same is true of the angels, and of demons. The night he was born, the angels of heaven said, “Behold there is born to you this day in the city of David a Saviour which is Christ the Lord” (Luke 2:11); and the demons said, “What have I to do with thee, Jesus, thou Son of the Most High God?” (Mark 5:7). Heaven, earth and hell all have one word of Jesus Christ, “He is the only begotten of the Father, full of grace and truth, the Son of God Most High.”
8. The good confession is “good” because it is a summary of all Christian doctrine. Everything depends upon this, the rock of our salvation. It is the profoundest fact revealed in Scripture, and yet, paradoxically, it is easily understood. Like the mighty ocean, it has shallows where a child may play, and great deeps that have never been fathomed. [23] Ibid., p. 146. [24] A. C. Hervey, op. cit., p. 122. Verse 13 I charge thee in the sight of God, who giveth life to all things, and of Christ Jesus, who before Pontius Pilate witnessed the good confession;I charge thee in the sight of God … This is the way Paul began a number of his numerous “charges” to Timothy. The word “charge” carries with it the meaning of an official order, one to be carried out at any cost. Who before Pilate witnessed the good confession … Some of the critical writers made a big to-do over what they call contradictions in the gospel records of the “confession” Jesus made, some recording it in one form, others in another. It should be remembered that that was an “all night” trial. The questioning went on for hours, during most of which Jesus remained silent. Now and again he gave answer, but only when the question was so stated that his answer would be in full harmony with his divine will. When the question propounded came in one form, he replied, “Thou sayest”; but when finally, presumably about daybreak, the high priest himself put the question in such a manner as to allow one of his great “I AM” answers, Jesus did not hesitate to answer it.

See Mark 14:61-62. See homily above on “The Good Confession.” Verse 14 that thou keep the commandment, without spot, without reproach, until the appearing of our Lord Jesus Christ:The commandment … As Lenski said: Some think the word is called “commandment” because the gospel commands men to repent; but the New Testament shows clearly that the gospel itself is called the commandment because its preaching, teaching and inculcation were enjoined upon the apostles (Matthew 28:20 ff).[25]Without spot, without reproach … Hervey noted that some commentators are uncertain whether these terms should be applied to Timothy’s conduct or to the gospel; but they are true either way. The view here is that they are a reference to the kind of life Timothy was enjoined to live in his preaching of the gospel. The appearing of our Lord Jesus Christ … This is a reference to the Second Advent of our Lord, all Christian endeavor being carried forward with constant respect to this eventual Coming. There is nothing here to the effect that Paul expected it to occur in his lifetime. ENDNOTE: [25] R. C. H. Lenski, op. cit., p. 721. Verse 15 which in its own times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords;All of the commentaries consulted by this writer unanimously refer these words to God; but despite the reluctance to disagree with those of great learning, it must in conscience be done here. The expression “King of kings and Lord of lords” occurs nowhere else in the Bible, but one so nearly like it as to be held identical is found in Revelation 19:16; and the belief here is that the word of God is always the best comment on the word of God. The passage in Revelation leaves no doubt whatever that Jesus Christ, wearing “the garment dipped in blood,” is the KING OF KINGS AND LORD OF LORDS in that passage; and thus there is no impediment to holding the same as true here. After all, in the Greek New Testament, Christ is called “God” no less than ten times, not including this passage. See comment on this in my Commentary on Hebrews, p. 31. See also Revelation 17:14. THE KING OF KINGS AND LORD OF LORDSIn this survey, we shall classify some of the Scriptures relating to the kingship of Jesus Christ, inquire as to his credentials for such authority, explore the extent and duration of his kingdom and examine some of the symbols under which that kingship is presented in the Bible.

1. Classification of Scriptures regarding the kingship of Jesus. From the moment of our Lord’s birth when he was acclaimed by the wise men until he was nailed up to die under an inscription that cited him as King, Jesus Christ during his earthly ministry was everywhere and always a KING. The Bible is absolutely filled with this conception. Isaiah foretold the COMING king; John the Baptist preached the king; Paul proclaimed the king; and the apostle John extolled the king. There are four definite groups of Scriptures which set forth the kingship of Christ. A. There are those that speak of him as the king of the Jews: Wise men came from the East to Jerusalem, saying, Where is he that is born King of the Jews? (Matthew 2:1-2). On the cross, “They set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS” (Matthew 27:37). The soldiers who mocked him taunted him by saying, “If thou art the King of the Jews, save thyself” (Luke 23:37). Nathaniel hailed him thus, “Rabbi, thou art the Son of God; thou art the King of Israel” (John 1:49). B. Another class of Scriptures proclaims the universal, world-wide dominion of Christ, claiming for his kingdom all the nations of the earth and the uttermost parts of it. The second Psalm has this: I have set my king Upon my holy hill of Zion. I will tell of the decree: Jehovah said unto me, Thou art my son; This day have I begotten thee. Ask of me, and I will give thee the nations for thine inheritance, And the uttermost part of the earth for thy possession (Psalms 2:6-8). The prophecy of Zechariah likewise emphasized the universality of the reign of Christ, thus: Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold thy king cometh unto thee; he is just and having salvation; lowly and riding upon an ass, even upon a colt, the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the battle bow shall be cut off; and he shall speak peace unto the nations: and his dominion shall be from sea to sea, and from the river to the ends of the earth (Zechariah 9:9-10). C. A third class of Scriptures mentions Jesus as the possessor of a kingdom. Thus, in Matthew’s judgment scene, “Then shall the King say unto them on his right hand, Come ye blessed, etc.” (Matthew 25:31-34), the King in this passage being clearly “the Son of man.” Others of this class are: I appoint unto you a kingdom, even as my Father appointed unto me, that ye may eat and drink at my table in my kingdom (Luke 22:29-30). Lord, remember me when thou comest into thy kingdom (Luke 23:42). D. The fourth class stands apart, because they extol the kingship of Christ in language overwhelmingly superlative, making it seem that the very capacity of language as a vehicle of thought is strained in order to carry the significant conception of Jesus Christ as King. Some of these are: For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even forever. The zeal of Jehovah of hosts will perform this (Isaiah 9:6-7). In addition to this are the passages here in 1 Timothy 6:15, and the passage in Revelation 19:16. The vision of Christ in Revelation portrays him as a mighty King, indeed the mightiest of all ages, followed by the armies of heaven, crowned with many diadems, arrayed in a garment sprinkled with blood, and with the sharp sword proceeding out of his mouth. “And he has on his garment and on his thigh a name written, King of kings and Lord of lords” (Revelation 19:16). Previously, John had seen a vision of the bitter forces of evil hurling their full strength against the Lord; but, he said, “The Lamb shall overcome them, for he is Lord of lords and King of kings; and they also shall overcome that are with him, called and faithful and chosen” (Revelation 17:14). Corroborating this exalted view of the kingship of Christ are the words of our Lord himself, who declared that “All authority in heaven and upon earth hath been given unto me” (Matthew 28:18).
2. What are the credentials of such a King as this? As a matter of obvious fact, Jesus Christ is King by every possible right. Hebrews 1:2-3 lists no less than seven basic credentials of King Jesus: He is King by right of inheritance (Hebrews 1:2). He is King by right of creation (Hebrews 1:2). He is King by right of personal excellence (Hebrews 1:3). He is King by virtue of identity with deity (Hebrews 1:3). He is King by right of maintenance (Hebrews 1:3). He is King by right of purchase (redeemed us from sin) (Hebrews 1:3). He is King by right of office (Hebrews 1:3). Christ has sat down on the right hand of the Majesty on high. His kingship is a fait accompli; he is no mere candidate for the throne. He is now ruling and shall continue to do so until all enemies are put under foot. Even this is not all. Christ is King by right of conquest. Through death he defeated Satan (Hebrews 2:14). He conquered death, hell and the grave. Yes, Christ is King by every conceivable right which men have recognized as the basis of such authority. Thus, we may exhaust the considerations that enter into the right of a king to rule, and in all of them, and in a thousand others unknown to us, there must be seen, invariably, the right of the King of kings and Lord of lords to rule over all men and all nations and over all things visible and invisible throughout the entirety of God’s total creation.
3. Christ is therefore King in every department of life, every department of the material creation, and in every department of the spiritual universe, and in all these things throughout all time to eternity, or until Christ shall render back the kingdom to God (1 Corinthians 15:28). A. Christ is King of the universe. “All things” were made by him (John 1:1 f). “He is before all things, and in him all things consist” (Colossians 1:17). This great King lifted up the continents from the ocean floor, hurled the suns in space, spread out the heavens above; and yet his care extends even to the smallest of his creatures, not even a sparrow falling to ground without his concern (Matthew 10:29). B. He rules in the kingdoms of men. Nebuchadnezzar was sentenced to eat grass with the beasts of the field for seven years in order to teach him the lesson that this King exalts over the nations of men whom he will (Daniel 4:25). The dominion of this King is therefore without any limitation whatever.
4. We shall now view briefly some of the symbols by which the kingship of Jesus is emphasized in the Scriptures. These are thrones, crowns, swords and scepters. A. Thrones. These are said to be the ancestors of all chairs. In ancient societies, only the king sat. The throne of Solomon is described in Scripture as a magnificent elevation, ascended by six steps, with a lion on each side, and also a lion on each side of the six steps, fourteen lions in all, for “the Lion of the tribe of Judah.” Michael Feodorovich, grandfather of Peter the Great, had a great throne, ornamented with 8,000 turquoises, 1,500 rubies, and many other gems. The throne of England is a gothic chair occupied by the queen upon the occasion of the opening of Parliament.

The throne of Christ, of course, is no material device of ivory or gold. He reigns upon the throne “of his father David.” It is exalted forever in the heavens, and the enthronement is spoken of by an apostle as his resurrection from the dead (Acts 2:30-31). The throne of Christ is established as a spiritual reality in statements like these: “He has prepared his throne for judgment” (Psalms 9:7), and “And his throne is upheld by mercy” (Proverbs 20:18). The New Testament has this: “Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and find grace to help in time of need” (Hebrews 4:16). B. Crowns. Some of the most glamorous baubles on earth are such historic crowns as those of James I at Edinburgh, the iron crown of the Lombards at Monza, the crown of Victoria in the Tower of London, and the crown of St. Stephen at Vienna; but Jesus also has a crown. True, he wore the thorn crown in his Passion, but even that is more precious than all the crowns ever fashioned from gold and jewels. The crown of Christ is that of eternal life, the crown of righteousness, the crown of glory, the crown of omnipotence, the crown of victory over every enemy, even death, and the crown of eternal and universal authority. These are the “many diadems” (Revelation 19:12). No earthly crown may be compared to the diadems of Christ. C. Swords. In Revelation, the great King is portrayed with a sharp sword proceeding out of his mouth (Revelation 19:15), the sword being the word of God. During his earthly ministry, Jesus once asked for a sword, but never carried one. His true sword is spiritual, namely, his word. This is the “sword of the Spirit (Ephesians 6:17). Christ needs only to speak, and it is done. By his word, he created the worlds; he came from heaven to bring the word of salvation to men; his word shall raise the dead and assemble the men of all ages to the assize of the Great Day; his word shall enter the righteous into glory and banish the wicked forever. Wherever was there a sword to be compared to the sword of Christ? D. Scepters. The scepter is another royal symbol ascribed to the Christ. “The scepter of uprightness is the scepter of his kingdom” (Hebrews 1:8). One may still see, here and there on earth, the scepter of some ancient monarch, and a few modem ones; and there are vestiges of this device in such things as the mace carried by the sergeant-of-arms at the opening of Parliament, and in the batons of the marshals of France. In the book of Esther, it is the scepter of King Ahasuerus which figures prominently in the mercy extended to Esther. He extended the scepter, which had to be touched by the supplicant, before mercy could be given. In a similar manner, God, through Christ, extends the scepter of Christ, which is his righteousness; and as many as touch shall be made whole. Verse 16 who only hath immortality, dwelling in light unapproachable; whom no man hath seen, nor can see: to whom be honor and power eternal. Amen.These words, as applied to the Lord Jesus Christ, are obviously spoken of his eternal and glorified state; because, as regards his earthly ministry, of course, men could and did see him. That it is impossible for men to see him at the present time is a fact of wide theological implications. What of all the saints of the historical church, to whom prayers are even offered, especially of the blessed Mary? Can she deliver any petition to the King? Indeed, no! The word for “man” here means “no human being”; and, therefore, no departed saint can either approach or see the King. Verse 17 Charge them that are rich in this present world, that they be not highminded, nor have their hopes set on the uncertainty of riches, but on God, who giveth us richly all things to enjoy;This paragraph indicates that the church had affected society more widely in Ephesus than it had at Corinth, of which Paul wrote “not many mighty, not many noble, are called” (1 Corinthians 1:26).[26]There were evidently a number of rich Christians in Ephesus, a fact also suggested by the fact of some of the Asiarchs being solicitous for Paul’s welfare at the time of the riot in that city (Acts 19:31). Such indeed would have been the source of strong temptation to a young man like Timothy. Paul, however, knew his man, being very sure that Timothy would live up to the trust committed to him. His attitude must have been similar to the following poetical description of it: cling to faith and honor still As flying years recede, Assured that within the Father’s will That I shall live indeed When life with joy and sorrow ends, Probation done at last. I thus accept whate’er he sends Of sun or stormy blast. Despite temptation strong and wild, And nagging doubts inside, I know I am the Father’s child, For whom the Saviour died. Nor fears, nor doubts, nor taint of sin Shall shake my confidence Or kill the certainty within That trusts God’s providence. Some infinite design was his When every life began; And though such boundless mysteries, No human eye can scan, The mind of faith may comprehend What only angels know, And always on the Lord depend For guidance here below. The sun, the moon, the stars, the sea The Father’s will obey; Then why should man suppose that he Alone may choose his way? Then let the way of God be mine Forever and a day; And let his will and purpose shine Within my life alway!

• James Burton Coffman The uncertainty of riches … Paul’s disparagement of wealth in this passage is fully consonant with the teachings of Jesus who called it “the unrighteous Mammon,” that is, a false God which people worship. For a list of reasons why wealth is dishonest, or unrighteous, see my Commentary on Luke, p. 349. It is not that the rich must be presupposed to have acquired wealth by dishonorable means, because this is by no means true; rather the thought is that money itself is wicked, and one of the wicked things about it is that it tempts people to trust in it, the very vice which Timothy was here cautioned against. God who giveth us richly all things to enjoy … All wealth and all possessions are of the Lord. Those who are blessed with such things should thank and honor the Lord for their blessings. Paul next laid down some rules for the wealthy, showing how they may use their wealth for their own eternal welfare, as well as for the blessing of others. ENDNOTE: [26] Newport J. D. White, op. cit., p. 148. Verse 18 that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate;The wealthy have many opportunities to do good, but how often such opportunities are allowed to go unnoticed or neglected. Especially if the fruits of wealth are consumed upon lustful and idle pleasures, it sometimes follows that the good men might have done is simply not done. Again, there is a remarkable suggestion in this verse of the book of Hebrews, which has this: “Do good, and to communicate forget not” (Hebrews 13:16). The contrast between the two instructions seems to be this: “distribution” refers to the distribution of funds that the rich might make personally to men in his presence, or community; whereas “communicate” refers to monies supplied to philanthropies or distant recipients, such as missionaries, with whom communication would be involved. Both terms undeniably apply to the giving of one’s money to support worthwhile Christian endeavor of all kinds. Verse 19 laying up in store for themselves a good foundation against the time to come, that they may lay hold on the life which is life indeed.Laying up in store … This is exactly what we should have expected the author of 1 Corinthians 16:2 to have written; and here is the obvious meaning of “both” references. The one doing the “laying” is the Christian, from “lay by HIM in store.” The words “for themselves” identify both Scriptures as being related to the words of Christ, “Lay up FOR treasures in heaven” (Matthew 6:20). A good foundation against the time come … The eternal benefit accruing to the giver was likewise stressed by Christ himself in Luke 16:9, which furnishes elaboration to what Paul said here. The foundation is vital, fundamental and necessary for whatever is contemplated. Verse 20 O Timothy, guard that which is committed unto thee, turning away from the profane babblings and oppositions of the knowledge that is falsely so called; which some professing have erred concerning the faith. Grace be with you.Guard that … is one of the needless revisions in the American Standard Version. As Hervey said, “GUARD for KEEP is hardly an improvement. The meaning for keep is to guard, keep watch over and ."[27]Profane babblings … This does not refer to teaching that was poorly spoken, outright blasphemous or nonsense. No, this is the apostolic evaluation of the most sophisticated heathen teaching of that generation, as indicated by “knowledge that is falsely so called,” which balances and explains it.

These entire two verses, according to White, may be considered “a summary of the whole epistle."[28] Hardly any passage in the New Testament has any more relevance for our own generation than does this one. This is the time of the utmost arrogance, pride and conceit of haughty boasters who are shouting in deafening tones from every cultural center on earth that they “KNOW.” This is the Neo-Gnosticism of the 20th century. What they profess to know is a lie. Man did not evolve from lower life forms. It does not lie within man to direct his steps; and before the phenomenon has disappeared, the proof of the Scriptures will again be profoundly demonstrated. Have erred concerning the faith … As Lenski said: This warning is not directed to Timothy as though he might lose the faith but is a warning that Timothy is to address to the membership of the churches. (This applies also) to other warnings found in this letter.[29]Grace be with you … This very brief benediction is quite similar to the one which concludes the book of Hebrews. You … here is plural in the Greek, indicating that the meaning of it here is identical with that in Hebrews where it is rendered “you all.” As Gould said, “It is evident that he has the entire church at Ephesus in mind when he pens his parting benediction."[30][27] A. C. Hervey, op. cit., p. 124. [28] Newport J. D. White, op. cit., p. 150. [29] R. C. H. Lenski, op. cit., p. 735. [30] J. Glenn Gould, op. cit., p. 622.

“THE FIRST EPISTLE TO TIMOTHY”

Chapter Six

IN THIS CHAPTER

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

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

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

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

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

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

OUTLINE

I. (1 Timothy 6:1-2)

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

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

II. BY GREED (1 Timothy 6:3-10)

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

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

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

III. THE MAN OF GOD HIMSELF (1 Timothy 6:11-16)

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

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

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

IV. THE RICH (1 Timothy 6:17-19)

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

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

V. CHARGE TO TIMOTHY (1 Timothy 6:20-21)

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

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

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?

• Instructions concerning servants (1 Timothy 6:1-2)
• Instructions concerning teachers motivated by greed (1 Timothy 6:3-10)
• Instructions concerning the man of God himself (1 Timothy 6:11-16)
• Instructions concerning the rich (1 Timothy 6:17-19)
• Concluding charge to Timothy (1 Timothy 6:20-21)

2. How were servants to consider their masters? Why? (1 Timothy 6:1)

• As worthy of all honor
• That the name of God and His doctrine may not be blasphemed

3. What were the servants who had believing masters cautioned against doing? (1 Timothy 6:2)

• Despising them because they are brethren

4. How is one described who does not consent to the words of our Lord, and to the doctrine which is according to godliness? (1 Timothy 6:3-4)

• Proud, knowing nothing, obsessed with disputes and arguments over words

5. What is of great gain? (1 Timothy 6:6)

• Godliness with contentment

6. With what should we be content? (1 Timothy 6:8)

• Having food and clothing

7. What happens to those who desire to be rich? (1 Timothy 6:9)

• They fall into temptation and a snare, and into many foolish and harmful lusts

8. What is a root of all kinds of evil? (1 Timothy 6:10)

• The love of money

9. What have some done in their greediness? (1 Timothy 6:10)

• Strayed from the faith, and pierced themselves through with many sorrows

10. What is the man of God to pursue? (1 Timothy 6:11)

• Righteousness, godliness, faith, love, patience, gentleness

11. What is the man of God to fight, and to lay hold of? (1 Timothy 6:12)

• He is to fight the good fight of faith, and lay hold on eternal life

12. What did Paul urge Timothy to do? (1 Timothy 6:13-14)

• To keep the commandment without spot, blameless until our Lord’s appearing

13. How does Paul describe our Lord Jesus Christ? (1 Timothy 6:15-16)

• The blessed and only Potentate, the King of kings, and Lord of lords
• Who alone has immortality, dwelling in unapproachable light

14. What was Timothy to command the rich? (1 Timothy 6:17-19)

• Not to be haughty, nor to trust in uncertain riches but in the living God
• To do good, to be rich in good works, ready to give, willing to share
• To store up for themselves a good foundation for the time to come, that they may lay hold on eternal life

15. What was Timothy to avoid? Why? (1 Timothy 6:20-21)

• Profane and vain babbling and contradictions of what is falsely called knowledge
• By professing such things, some have strayed concerning the faith

16. What was Paul’s final benediction to Timothy in this letter? (1 Timothy 6:21)

• Grace be with you

Questions by E.M. Zerr For 1st Timothy 61. What yoke is meant in verse one? 2. Why the injunction to servants here? 3. What instructions to believing masters? 4. On what ground are they level? 5. What ‘ benefit” is here referred to? 6. Give explanation of wholesome words. 7. From what source is doctrine of godliness? 8. State one evidence of pride. 9. Of what is this person sick? 10. State the fruits of these things. 11. What is an evil surmising? 12. What kind of disputing is here condemned? 13. What sort of men engage in it? 14. Of what are they destitute? 15. Tell their idea of godliness. 16. What should be the attitude toward such? 17. Give definition of real gain. 18. How much did we contribute to this world? 19. Tell what Job said along this line. 20. What should be a cause of contentment? 21. Is it a sin to possess riches? 22. Tell what sort of rich folks will be snared. 23. State what flood will drown such. 24. Possession of money is root of what evil? 25. How many kinds of evil take root in love of money? 26. This causes departure from what? 27. Tell what injury will result? 28. What kind of man does Paul consider Timothy? 29. How should he treat above mentioned things? 30. State the things he should follow after. 31. Name the fight he should engage in. 32. In such fight what is to be the reward? 33. Is this warfare one of Timothy’ s creating? 34. What shows his entrance therein was not secret ? 35. On what ground does Paul charge Timothy? 36. Explain “quickeneth all things.” 37. State the good confession of Jesus to Pilate. 38. How must Timothy observe the commandment ? 39. For how many months must he keep it? 40. What is to be shown in the day of Christ’ s coming? 41. Who are the kings of whom Christ is king ? 42. Why say the Lord only has immortality? 43. If no man can see him explain Matt. 5. 8. 44. Are the rich to be dispossessed? 45. State the proper frame of mind for them. 46. Why trust in the living God? 47. What kind of riches is recommended? 48. How should they lay up in store ? 49. What kind of “science” opposes the truth? 50. How will such profession affect the truth?

1 Timothy 6:1

1 Timothy 6:1. A great portion of the people in the Roman Empire were slaves when the Gospel was brought into the world. Neither Christ nor his apostles tried to interfere with the status of master and slave, but only to regulate the proper conduct of each to the other. The salvation through Christ was offered to slaves as well as to masters, and this verse is addressed to the slaves who had accepted it. Yoke is used figuratively, and Robinson says the word means “an emblem of servitude.” Some slaves might think more highly of themselves than they should on account of laving been given the privilege of becoming Christians. Such conduct would be blamed by their masters on the name and doctrine (teaching) of God, which would cause them to blaspheme (speak evil) of the divine cause. On the other hand, since the Lord requires servants to obey their masters, if they are careful to manifest all the more respect for them after becoming Christians, it will speak well for the religion which their servants have embraced, and possibly might even Induce them to become Christians also, being thereby convinced that the faith which the servants have espoused is bound to be desirable, seeing it has improved the service and disposition of their slaves.

1 Timothy 6:2

1 Timothy 6:2. Masters sometimes were among those who became Christians. A slave might think that when his master became a believer, that he (the master) would not be as particular about requiring good service of his slaves, and so he would become indifferent about his duties and services. Instead, the servant was not to despise (belittle or think lightly of) his master, but must recognize him in even a higher relationship, that of a brother. Partakers of the benefit. Master and slave alike, after becoming Christians, become partakers of the benefit of the improved service of the Christian slave.

Teach and exhort. This is a significant phrase as the words are arranged. To exhort means to insist that one perform his known duty. It was in order, then, to insist on the brethren that they do their duty, after being taught what it was.

1 Timothy 6:3

1 Timothy 6:3. Teach otherwise means to teach contrary to that stated in the preceding two verses. Naturally, if a man was disposed to go contrary to this teaching of the apostle, it would be because he did not want to agree with wholesome (spiritually sound or healthy) words. Even the words of our Lord Jesus Christ. The man being described would be opposed to this apostolic teaching, notwithstanding it was the doctrine of Christ. It also was according to godliness, yet this contrary man would reject such holy doctrine.

1 Timothy 6:4

1 Timothy 6:4. He is proud means he is conceited and puffed up over his pretended learning, when in truth he knows nothing of any account. Doting is from NOSEO and defined by Thayer, “to be sick”; it is similar to the English word “nausea.” The word is used in a figurative sense, and means about the same as when we speak of some person acting like a man in his dotage-. The object of this man’s dotage is his extreme love of strife over unimportant words. Not only is such a contention fruitless of any good, but it produces a number of harmful results which the apostle names. Envy is the spirit that begrudges another his prosperity or other success.

Strife is a contention for the sake of being different from another. Railings consist of severe and unjust expressions against others, and such expressions as would not be justified even against a person in wrong. (See Jude 1:9.) Evil surmisings means evil suspicions about the character of another, without any evidence to support them. A self-conceited person might be expected to be guilty of such thoughts against those whose sound teaching he did not like.

1 Timothy 6:5

1 Timothy 6:5. Perverse disputings is defined by Thayer, “Useless occupation, empty business, misemployment,” and Robinson defines it in virtually the same language. Men of corrupt minds would very naturally come under such a description as the foregoing. Destitute of the truth denotes a mind that never has any truth for its wild outbursts such as the apostle has been describing. Supposing that gain is godliness. These people evidently came into the church for the personal advantage they thought it would be to them.

They reasoned that if a person obtained some gain after professing an interest in religion, that would prove that such gain was to be considered as a part of godliness or piety. Such characters are not worthy the association of righteous men, therefore Timothy was told to withdraw himself from them.

1 Timothy 6:6

1 Timothy 6:6. Paul reverses the foolish notions of the vain characters he has been describing. Instead of temporal gain being the object of godliness, true gain is godliness itself, if a person is contented with it, for it is a form of wealth that will not pass away when this world comes to an end.

1 Timothy 6:7

1 Timothy 6:7. In this verse Paul enlarges on the thought of the preceding one, and shows why godliness is real gain while the temporal wealth of this world is not. We brought nothing into this world. This is expressed by Job, chapter 1:21 as follows: “Naked came I out of my mother’s womb, and naked shall I return thither,” and David says in Psalms 49:17, “For when he dieth he shall carry nothing away.” All of this shows the folly of making material things of the world the chief interest in life.

1 Timothy 6:8

1 Timothy 6:8. Food meets the internal needs of the body, and raiment the external. These facts have originated the familiar phrase food and raiment, used not only in this verse, but it is one of almost universal use, and is really meant to cover all of the actual temporal needs of this life. (See Genesis 28:20.) Let us be therewith content. Not that we should limit our secular activities to what is absolutely necessary at the moment, for such a conclusion would contradict other statements of the New Testament (Acts 20:35; Ephesians 4:28). But while we are doing what we can to obtain the good things of this life, let us be thankful for what we have, even though we may not be as successful as some others.

1 Timothy 6:9

1 Timothy 6:9. Will be rich is not a mere statement of a fact that is to come to pass, meaning that someone is going to be rich, but it is a stronger term. It means those who eagerly intend to become rich and who exert themselves to that end. There is no sin in the simple fact that one is rich, for Joseph of Arimathea was a rich man and a disciple of Jesus, yet he is never referred to in any unfavorable light (Matthew 27:57-60; Mark 15:43-47; Luke 23:50-51; John 19:38). In verses 17-19 of our present chapter, the rich are not told that their wealth is an evil, but only that they must not trust in it and that they should make the proper use of it. It is not a question of how rich a man is, but how did he obtain his wealth and how is he using it?

If he obtained it by his own determination, urged by an eager desire to be rich, he will be tempted to engage in wrongful conduct that will snare him in sin. Hurtful lusts means foolish desires that are injurious to one’s moral and spiritual character. Drown is used figuratively because a drowning man is one who is sinking into the water until he is overwhelmed and finally dies. These evil practices of the man so eager to become rich will cause him to be overwhelmed by’ them until his soul will meet destruction of perdition, which means eternal condemnation.

1 Timothy 6:10

1 Timothy 6:10. This verse is similar to the preceding one (which the reader should again see in connection with the present one). Love of money corresponds with “will be rich” in the other verse. And again, the love of money is where the sin comes in, not the mere possession of it. A man might have that love and yet never become rich because he is not a “financial success.” But the “eager desire” is there, and that is what leads him intO sin. By the same token, a man might possess money without having the love of it in the unfavorable sense used in this verse. (See again the case of Joseph in the preceding verse.) The root of all evil.

The Englishman’s Greek New Testament renders this phrase, “a root of all evils,” and Thayer renders all evil, “all kinds of evil.” These renderings are correct from the very truth of the case. Love of money is not the root because there are many other motives for doing evil. On the other hand, there is no kind of evil that cannot be induced by the love of money, as well as by other unrighteous motives. The latter half of this verse is virtually the same in thought as that in the preceding verse; to err from the faith will bring to a guilty man the sorrow of perdition.

1 Timothy 6:11

1 Timothy 6:11. Man of God is in the possessive case, denoting that Timothy belonged to God. However, that is true of all true disciples (1 Corinthians 6:19-20), hence it is not a title that applies to Timothy only. Furthermore, the same phrase is used in 2 Timothy 3:17, where Paul is writing of those who are completely furnished by the inspired word unto all good works, and we know that is true of all servants of God. It is true also that Timothy had some special duties to perform, that were peculiar to his place in the great system of the kingdom, but that also is true of various disciples. So it leaves all as men of God, seeing they belong to Him and are doing his service.

Flee these things means more than a mere negative attitude towards evil; it means to abhor it and lose no time or effort in getting away from it. (See Romans 12:9; James 4:7.) Fleeing away from evil denotes only the proper attitude towards it. The man of God must also follow the proper course that is opposite the evil. Righteousness and godliness are really the same in effect. They mean to do that which is right when measured by the law of God. Faith requires that one not only profess a belief in the word of God, but also to be faithful in keeping its precepts. Love is from a word here that denotes a sincere interest in the welfare of others.

Patience is another word for endurance or steadfastness in service to the Lord. Meekness signifies a spirit of humility in all of one’s activities for God.

1 Timothy 6:12

1 Timothy 6:12. It is a good fight because it is on behalf of a good cause and against an evil one (2 Corinthians 10:3-5; Ephesians 6:10-12). It is the fight of faith because the Christian soldier Coes not fight according to his own strategy, but goes on into battle because of his faith in the great Commander, who will not fail to obtain final victory. The soldier of the cross is not fighting to gain any temporal property or worldly possessions, but is expecting to win the crown of eternal life. Timothy, like all other warriors in the Lord’s army, was called to enlist voluntarily in the army, for there are no draftees in this conflict. When a man goes into the army of his country, he is expected to declare allegiance to that country and help to defend it against the enemy.

Hast professed [confessed] a good profession [confession]. Every person wishing to become a soldier of the cross (become a Christian), is required to make a public confession (Matthew 10:32; Romans 10:10). Many witnesses include whoever were present when Timothy made his confession, also the invisible (to him) witnesses mentioned in the next verse.

1 Timothy 6:13

1 Timothy 6:13. These are some of the witnesses referred to in the preceding verse who knew of Timothy’s confession of faith. To quicken means to give life to anything, and all life originates with God. Before Pontius Pilate. The first word is from EPI, which is rendered “in the days of” two times, and “in the time of” once, in other places in the New Testament. Jesus actually made the confession of his divine Sonship in the Sanhedrin (Matthew 26 : G3, G4; Mark 14:61-62; Luke 22:70); this was “in the time of” Pilate which would be a more accurate translation.

However, Jesus made virtually a like confession directly before Pilate (Matthew 27:11; Mark 15:2; Luke 23:3), hence either translation is correct. An important conclusion upon the argument of Paul is, since Jesus made this good confession and (lied for it, Timothy should live for Him for whose sake he had made the same confession.

1 Timothy 6:14

1 Timothy 6:14. Without spot, unrebukeable means for Timothy to be wholehearted in his obedience to the command of the apostle. Until the appearing. Neither Paul nor any other man knew whether Christ would come in the lifetime of Timothy or not. But when a man dies, his record is complete and will remain as it is until Christ comes. Hence to be “faithful until death” is equivalent to being so until He comes. (See Revelation 2:10.)

1 Timothy 6:15

1 Timothy 6:15. In his times means the time for Christ to make his second appearance on the earth, the date of which no man knows. He shall show denotes that Christ will then display or give evidence of the facts about to be mentioned. God is said to be blessed because he is the source of all true blessings or happiness. (James 1:17.) The word potentate means a ruler of great and unusual power. God is here said to be the only such ruler, because all other rulers in the universe are subject to Him. There are many kings and lords among the various intelligent creatures in the universe, but God is the King and Lord above all of them. Jesus is “acting” as potentate now (Matthew 28:18), but he will give that up to his Father again (1 Corinthians 15:28), and that is when and how He will show that, after all, God is the only final and supreme Ruler.

1 Timothy 6:16

1 Timothy 6:16. Who only hath immortality. This should not be taken to mean that no person but God may ever have immortality, for that would contradict 1 Corinthians 15:53-54, where the same Greek word is used, and where Christians are promised immortality at the resurrection. But in their case it will be something bestowed upon them. When anything is bestowed upon a person, someone has to be the giver of it, and that someone can only be an individual who did not have to receive it from another. God is the only being who has that peculiarity.

He always was immortal, which means endless existence both past and future, hence a personality incapable of decay in any sense. Dwelling is from a word that means to have a permanent and uninterrupted residence. Whether considered figuratively or literally, light denotes a condition where nothing is obscured or impure or undesirable in any way. Such a condition is that where God has the dwelling just described. Man is from , and Thayer’s primary definition of it is, “a human being, whether male or female.” It therefore means man in the natural state since that is the only time that a human being has any sex (Matthew 22:30; 1 John 3:2). Being human and mortal is why he cannot even approach unto the infinite light that haloes the Eternal One.

Of course when the righteous receive their glorified bodies, they will be able to dwell with God in glory in the glory world. No man hath seen nor can see is to be explained in the same way as just described. Honor and power will be long to God without end. Amen is added by the apostle as an expression of emphasis for the foregoing declarations concerning God.

1 Timothy 6:17

1 Timothy 6:17. The rich are not criticized for being rich, nor told they must dis-pose of their wealth. A man can ue rich and at the same time be a good man (Luke 23:50-51). The rich were charged not to be highminded (proud) over their possessions, nor to put their trust in them. Jesus taught the same thing on the subject (Mark 10:24). Riches are called uncertain because there are so many things that can happen, often beyond the control of the owner, that can cause them to be lost (Proverbs 23:4-5).

If a man’s trust for the future is based on earthly riches, such a hope will be disappointed if the wealth is lost. The trust that never can bring a disappointment, is that which is based on God, for he is living (always), hence the hope that is in Him is bound to be sure. A logical reason for the surety of such a hope is in the fact that all good things come from Him (James 1:17).

1 Timothy 6:18

1 Timothy 6:18. That they do good. A rich man can do some good that cannot be accomplished by one who has no wealth. If there were no “capitalists” in the world, very few of the advancements in the industrial department of human endeavor could be made. The command in Genesis 1:28 for man to subdue the earth would be difficult if not impossible of obeying were it not for men of great capital, hence the popular prejudice against that class of men is not justified. It is significant that the fundamental principle of communism is its cry against “capitalism.” Men of wealth are told to be rich in good works, and that is supplemented by the words distribute and communicate.

Not that they must give their wealth all away and render themselves without possessions, for that would make it impossible for them to continue in the requirement to be rich in good works. The only thing that men with an abundance of means are required to do in the way of distributing or giving to others is to “give to him that needeth” (Ephesians 4:28). Further than that they are permitted to use their wealth in promoting such “good works” as will be beneficial to mankind in general. Of course if the rich men are Christians, they should use their wealth in advancing the cause of Christ in such situations that require financial support.

1 Timothy 6:19

1 Timothy 6:19. If a rich disciple will use his wealth as described in the preceding two verses, he will be “laying up for himself treasures in heaven” (Matthew 6:20), in that by such use of his earthly possessions he will gain the friendship of God and Christ, who will admit him into their home at the judgment (Luke 16:9). Such a preparation for the future is figuratively called a good foundation, and it promises an actual reward of eternal life.

1 Timothy 6:20

1 Timothy 6:20. Timothy had been entrusted with the Gospel, and he is exhorted to keep (guard) it by avoiding profane and vain (empty and useless) babblings. Science is from the same word as “knowledge,” hence there is no such thing as false science, but error is often falsely called science.

1 Timothy 6:21

1 Timothy 6:21. If a man professes to believe this falsely-called science, it logically will lead him from the faith, which is based on the truth from the Lord.