I Timothy Chapter 6
I Tim 6:1 Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.
6:1 All who are under the yoke as bond-servants (slaves) are to regard their own masters as worthy of honor and respect so that the name of God and the teaching [about Him] will not be spoken against.
A. He is addressing slaves and masters in these two verses in terms of Christianity of each.
B. “servants” – Slaves; applies to employment; 50% of Roman Empire was composed of slaves. Many were educated and cultured, but not treated as persons. (Chuck Missler)
C. “servants” Strong’s G1401 d?????? – doulos -- doo'-los From G1210; a slave (literally or figuratively, involuntarily or voluntarily; frequently therefore in a qualified sense of subjection or subserviency): - bond (-man), servant. Total KJV occurrences: 125
D. Slavery in the OT: How People Became Slaves (Mike Mazzalongo)
1. Captured in war
2. Sold into slavery – Maybe by family.
3. Born into slavery
4. Restitution for crime – No prisons
5. Restitution for debt
6. Self-sale to slavery – in order to avoid poverty
7. Kidnapping
E. Among the Romans, slavery was commerce, was a business. Slaves in ancient times were not considered to be human. They were meant to be bought and sold. (M. M.)
F. Slavery also existed among the Jews but was tempered and regulated by law. Jews could not enslave Jews for life. Jubilee was in 7 cycles of 7. On the 50th year Jewish slaves were released and had their property returned to them and all debts forgiven. The year of Jubilee had a bearing on the value of slaves, debts, and property. This allowed each tribe to maintain the land that were given to them when they entered Canaan. Slavery was not the basis of their economy. You could not kill a slave as in the pagan world. There was no guilt involved on their part for having slaves and it was not considered sin. (M. M.)
G. Female slaves that married their master or her master’s son, was set free. If her master didn’t provide for her or if they divorced, she would be free. (M. M.)
H. Slavery was changing, but differently in pagan and Jewish cultures.
I. Slavery in Roman Times were not the same as slavery practiced in the southern U.S. in 18-19 centuries.
J. Slavery was the economic backbone in the southern states at that time. U.S. slaves were not considered to be human. In freedom, they were considered 2/3 a person so they could not vote. (M. M.)
K. In the 1st century church, a slave and his master may have belonged to the same household church. (M. M.)
L. “blasphemed” Strong’s G987 ß?asf?µe´? -- blasphe¯meo¯ -- blas-fay-meh'-o From G989; to vilify; specifically to speak impiously: - (speak) blaspheme (-er, -mously, -my), defame, rail on, revile, speak evil. Total KJV occurrences: 35
M. The whole idea is to prevent Christianity from being blasphemed.
I Tim 6:2 And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
6:2 Those who have believing masters are not to be disrespectful toward them because they are brothers [in Christ], but they should serve them even better, because those who benefit from their kindly service are believers and beloved. Teach and urge these [duties and principles].
A. They did not speak out against the institutional aspects of slavery; this would have been disruptive and hindered the Gospel. One must be careful in picking one’s battles. (Chuck Missler)
B. Slavery in the 1st Century Church: Why wasn’t it denounced? (M. M.)
1. It was passing away as a social system. The apostles were to preach the gospel, not to impress social reform. If they had, they would not have been able to preach the gospel without causing social unrest.
2. There was nothing to replace it. There was no middle class to absorb them into training and other forms of occupation. No welfare.
3. Slavery was temporary.
C. When slaves were free in the U.S., many slaves stayed where they were at. Some had no place to go. (M. M.)
D. BENEATH the surface of this passage, there are certain supremely important Christian principles for everyday life and work. Christian slaves were in a peculiarly difficult position. If they were the slaves of a non-Christian master, they might very easily make it clear that they regarded their master as bound for damnation and themselves as the heirs of salvation. Their Christianity might well give them a feeling of intolerant superiority, which would create an impossible situation. On the other hand, if their master was a Christian, the slaves might be tempted to take advantage of the relationship and to trade upon it, using it as an excuse for producing inefficient work in the expectation of escaping all punishment. They might think that the fact that they and their master were Christians entitled them to all kinds of special consideration. There was an obvious problem here. In those early days, the Church did not emerge as the would-be destroyer of slavery by violent and sudden means. And it was wise. There were something like 60,000,000 slaves in the Roman Empire. Simply because of their numbers, they were always regarded as potential enemies. If ever there was a slave revolt, it was put down with merciless force, because the Roman Empire could not afford to allow the slaves to rebel. (William Barclay)
I Tim 6:3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
6:3 If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ, and with the doctrine and teaching which is in agreement with godliness (personal integrity, upright behavior),
A. “wholesome” G5198 ????a?´?? -- hugiaino¯ -- hoog-ee-ah'ee-no Thayer Definition:
a. 1) to be sound, to be well, to be in good health
b. 2) metaphorically
i. 2a) of Christians whose opinions are free from any mixture of error
ii. 2b) of one who keeps the graces and is strong Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from G5199 Total KJV occurrences: 12
B. “doctrine” G1319 d?das?a??´a – didaskalia -- did-as-kal-ee'-ah Thayer Definition:
a. 1) teaching, instruction
b. 2) teaching
i. 2a) that which is taught, doctrine
ii. 2b) teachings, precepts Part of Speech: noun feminine A Related Word by Thayer’s/Strong’s Number: from G1320 Total KJV occurrences: 21
C. “godliness” Strong’s G2150 e??se´ße?a – eusebeia -- yoo-seb'-i-ah From G2152; piety; specifically the gospel scheme: - godliness, holiness. Total KJV occurrences: 15
D. Constantly monitor what is being taught. And, the fruit it is producing. Pride is often a badge of a false teacher. (Chuck Missler)
E. THE circumstances of life in the ancient world presented the false teachers with an opportunity which they were not slow to take. On the Christian side, the Church was full of wandering prophets whose very way of life gave them a certain prestige. The Christian service was much more informal than it is now. Anyone who felt called to deliver a message was free to give it, and the door was wide open to those who were out to propagate a false and misleading message. On the non-Christian side, there were men called sophists, wise men, who made it their business to sell philosophy. They had two lines. They claimed - for a fee - to be able to teach people to argue cleverly; they were the men who with their smooth tongues and their adroit minds were skilled in what John Milton refers to in Paradise Lost as 'making the worse appear the better reason'. They had turned philosophy into a way of becoming rich. Their other line was to give demonstrations of public speaking. The Greeks had always been fascinated by the spoken word; they loved an orator; and these wandering sophists went from town to town,
giving their demonstrations in the art of oratory. They went in for advertising on an intensive scale and even went as far as delivering by hand personal invitations to their displays. (W. B.)
I Tim 6:4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
6:4 he is conceited and woefully ignorant [understanding nothing]. He has a morbid interest in controversial questions and disputes about words, which produces envy, quarrels, verbal abuse, evil suspicions,
A. “proud” G5187 t?f?´? -- tuphoo¯ -- toof-o'-o Thayer Definition:
a. 1) to raise a smoke, to wrap in a mist
i. 1a) metaphorically
1. 1a1) to make proud, puff up with pride, render insolent
2. 1a2) to be puffed up with haughtiness or pride 2) to blind with pride or conceit, to render foolish or stupid
ii. 2a) beclouded, besotted Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from a derivative of G5188 Total KJV occurrences: 3
B. He is proud - That is, he is lifted up with his fancied superior acquaintance with the nature of religion. The Greek verb means, properly, “to smoke, to fume;” and then to be inflated, to “be conceited, etc.” The idea is, that he has no proper knowledge of the nature of the gospel, and yet he values himself on a fancied superior acquaintance with its principles. (Barnes)
C. Knowing nothing - Margin, “a fool.” That is, that he does not understand the nature of religion as he supposes he does. His views in regard to the relation of masters and servants, and to the bearing of religion on that relation, show that he does not understand the genius of Christianity. The apostle expresses this in strong language; by saying that he knows nothing; see the notes on 1Co_8:2. (Barnes)
D. But doting - Margin, “sick.” The Greek word - ??se´? noseo¯ - means properly to be sick; then to languish, to pine after. The meaning here is, that such persons had a sickly or morbid desire for debates of this kind. They had not a sound and healthy state of mind on the subject of religion. They were like a sickly man, who has no desire for solid and healthful food, but for that which will gratify a diseased appetite. They desired not sound doctrine, but controversies about unimportant and unsubstantial matters - things that bore the same relation to important doctrines which the things that a sick man pines after do to substantial food. (Barnes)
E. Questions and strifes of words - The Jews abounded much in disputes of this sort, and it would seem probable that the persons here referred to were Jewish teachers; (Barnes)
F. Whereof cometh envy - The only fruit of which is to produce envy. That is, the appearance of superior knowledge; the boast of being profoundly acquainted with religion, and the show of an ability for subtle argumentation, would produce in a certain class envy. Envy is uneasiness, pain, mortification, or discontent, excited by another’s prosperity, or by his superior knowledge or possessions; (Barnes)
G. Strife - Or contentions with those who will not readily yield to their opinions. (Barnes)
H. 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 these which are of magnitude. Such railings often attend disputes that arise out of nice and subtle distinctions. (Barnes)
I. Evil surmisings - Suspicions that they are led to hold their views, not by the love of the truth, but from sordid or worldly motives. Such suspicions are very apt to attend an angry debate of any kind. It might be expected especially to exist on such a question as the apostle refers to here - the relation of a master and a slave. It is always very hard to do justice to the motives of one who seems to us to be living in sin, or to believe it to be possible that he acts from right motives. (Barnes)
I Tim 6:5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
6:5 and perpetual friction between men who are corrupted in mind and deprived of the truth, who think that godliness is a source of profit [a lucrative, money-making business--withdraw from them].
A. Perverse disputings of men of corrupt minds - Disputations that cannot be settled, because their partisans will not listen to the truth; and they will not listen to the truth because their minds are corrupt. Both under the law and under the Gospel the true religion was: Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength; and thy neighbor as thyself. Where, therefore, the love of God and man does not prevail, there is no religion. Such corrupt disputers are as destitute of the truth as they are of love to God and man. (Adam Clarke)
B. Supposing that gain is godliness - Professing religion only for the sake of secular profit; defending their own cause for the emoluments it produced; and having no respect to another world. (A. C.)
C. These false teachers supposed “that godliness is a way of financial gain. They used their religious profession as a means to making money. (Warren Weirsbe)
D. Paul was always careful not to us his calling and ministry as a means of making money. In fact, he even refused support from the Corinthian church so that no one could accuse him of greed. He never used his preaching as “a cloak of covetousness”. What a tragedy it is today to see the religious racketeers who prey on gullible people, promising them help while taking away their money. (W. W.)
E. From such withdraw thyself - Have no religions fellowship with such people. (A. C.)
F. Recognize the attacks of the enemy: heretics. Pulpits that fail to herald the atonement. (C. M.)
G. The first characteristic of a false teacher is conceit. Great teachers don’t offer people their own small spark of illumination; they offer them the light and the truth of God. (William Barclay)
I Tim 6:6 But godliness with contentment is great gain.
6:6 But godliness actually is a source of great gain when accompanied by contentment [that contentment which comes from a sense of inner confidence based on the sufficiency of God].
A. “contentment” G841 a??ta´??e?a – autarkeia -- ow-tar'-ki-ah Thayer Definition: 1) a perfect condition of life in which no aid or support is needed 2) sufficiency of the necessities of life 3) a mind contented with its lot, contentment Part of Speech: noun feminine A Related Word by Thayer’s/Strong’s Number: from G842
B. “contentment” – an inner sufficiency that keeps us at peace in spite of outward circumstances. (Chuck Missler)
C. Contentment comes from and inward attitude of life. (W. B.)
D. But godliness with contentment is great gain - The word godliness, e?seße?a, here, and in several other places of this epistle, signifies the true religion, Christianity; and the word contentment, a?ta??e?a, signifies a competency, a sufficiency; that measure or portion of secular things which is necessary for the support of life, while the great work of regeneration is carrying on in the soul. Not what this or the other person may deem a competency, but what is necessary for the mere purposes of life in reference to another world; food, raiment, and lodging. See 1 Timothy 6:7. So, if a man have the life of God in his soul, and just a sufficiency of food and raiment to preserve and not burden life, he has what God calls great gain, an abundant portion. (A. C.)
E. It requires but little of this world's goods to satisfy a man who feels himself to be a citizen of another country, and knows that this is not his rest. (A. C.)
F. It is not that Christianity pleads for poverty. There is no special virtue in being poor, or in having a constant struggle to make ends meet. It pleads for the realization that it is never in the power of things to bring happiness. Happiness always comes from personal relationships. All the things in the world will not make people happy if they know neither friendship nor love. Christians know that the secret of happiness lies not in things but in people. (W. B.)
I Tim 6:7 For we brought nothing into this world, and it is certain we can carry nothing out.
6:7 For we have brought nothing into the world, so [it is clear that] we cannot take anything out of it, either.
Wealth is not lasting. I like to translate this verse: “We brought nothing into this world because we can carry nothing out. When someone’s spirit leaves his body at death, it can take nothing with it because, when that person came into the world at birth, he brought nothing with him. Whatever wealth we amass goes to the government, our heirs, and perhaps charity and the church. “How much did he leave?” Everything! (W. W.)
I Tim 6:8 And having food and raiment let us be therewith content.
6:8 But if we have food and clothing, with these we will be content.
A. The Apostle hath beautifully closed this paragraph, in showing the folly, as well as wickedness of coveting more than the common necessaries of life; and by that humbling truth, of bringing nothing into the world, and the consciousness of carrying nothing out. It is a similar expression to that of Job. Naked (said he) came I out of my mother’s womb, and naked shall I return thither. Job_1:21. Oh! who that considers his original nakedness and helplessness, when corning first from the womb of the earth, or from the womb of his mother, and the humbling state to which he will shortly return, to the same poverty and insensibility again, would be anxious to load himself with golden clay between those periods of entering and returning from the world, anxieties for anything, but the one thing needful. Precious Jesus! be thou my portion, for durable riches and righteousness are only with thee. Having thee, thou dear Lord! thou wilt cause me, indeed, to inherit substance, and thou wilt all, and be thyself all my treasure.
B. Quaker invitation: “If ever thou dost need anything, come to see me, and I will tell thee how to get along without it.” Henry David Thoreau reminded us that a man is wealthy in proportion to the number of things he can afford to do without. (Chuck Missler)
I Tim 6:9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
6:9 But those who [are not financially ethical and] crave to get rich [with a compulsive, greedy longing for wealth] fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction [leading to personal misery].
A. The desire for wealth leads to sin. "They that will be rich," is the accurate translation. It describes a person who has to have more and more material things in order to be happy and feel successful. But riches are a trap; they lead to bondage, not freedom. Instead of giving satisfaction, riches create additional lusts (desires); and these must be satisfied. Instead of providing help and health, an excess of material things hurts and wounds. The result Paul described very vividly: "Harmful desires. .. plunge men into ruin and destruction" (1 Tim. 6:9). It is the picture of a man drowning! He trusted his wealth and "sailed along," but the storm came
and he sank.
B. It is a dangerous thing to use religion as a cover-up for acquiring wealth. God's laborer is certainly worthy of his hire (1 Tim. 5:17-18), but his motive for laboring must not be money. That would make him a "hireling," and not a true shepherd John 10:11-14). We should not ask, "How much will I get?" but rather "How much can I give?"(W. W.)
C. Some cross the finish line only to discover that they entered the wrong race . . . (C. M.)
I Tim 6:10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
6:10 For the love of money [that is, the greedy desire for it and the willingness to gain it unethically] is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves [through and through] with many sorrows.
A. Money is not evil in itself: it is amoral. It is the love (obsession, pursuit) of money that is a (not the) root of all evil. It may be all right to have what money can buy if you do not lose what money cannot buy. (C. M.)
B. “He is no fool who give what he cannot keep to gain what he cannot lose.” Jim Elliot (missionary martyr)
C. Wealth is not a sin. Abraham, Job, and Solomon were extremely wealthy. Money can be a gift of God. Believers should be willing to part with their money when God requires. (C. M.)
Man’s Way God’s Way
Focus Power/Position Submission
Emphasis Rights/Freedom Personal responsibility
Desire Gain for self Meet needs of others
Concern Immediate Fulfillment Lasting achievement
Yearning Praise of men Approval of God
Aspiration To be served To serve others
Need To push ahead For patience
Striving To lead men To follow God
Interest Competition Cooperation
Motivation Self-glorification God’s glory
God’s Purpose for Money
1. To Provide Basic Needs
To establish daily dependence on Him
To deepen our love for the Lord
To develop a spirit of gratefulness
To teach us to live within our means
To help us enjoy our possessions
2. To Confirm Direction
To build our faith and vision
To determine who is the Lord of our life
To protect us from harmful items
To teach us patience
To concentrate on true riches
3. To Give to Christians
To unite Christians
To demonstrate the mark of a Christian
To initiate spontaneous thanksgiving
To multiply the potential for giving
4. To Illustrate God’s Power
To cause Christians to trust Him
To mock false gods of our age
To purify our lives and motives
To bring non-Christians to salvation
To glorify God
Tithing:
God’s direct challenge Mal 3:8, 10
Instituted before the law Gen 14:20
Four Reasons:
1. It acknowledges the Creator’s rights – The tenth of all is His
2. It is the antidote for greed and covetousness
3. It is a test of our faith
4. It is the solution to every financial problem
Even more binding on us since our privileges are greater
A tenth of all is His: Be Strict. Be careful. Be systematic.
Separate funds upon arrival.
Keep records: your “giving” only comes after the return of His tenth.
I Tim 6:11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
6:11 But as for you, O man of God, flee from these things; aim at and pursue righteousness [true goodness, moral conformity to the character of God], godliness [the fear of God], faith, love, steadfastness, and gentleness.
A. Here is a tide of honor. When the challenge is presented to Timothy, he is not reminded of his own weakness and sin, which might well have reduced him to pessimistic despair; rather, he is challenged by the honor given to him, of being God's man. It is the Christian way, not to depress people by branding them as lost and helpless sinners, but rather to uplift them by summoning them to be what they have it in them to be. The Christian way is not to fling a humiliating past in someone's face, but to set before that person the splendor of the potential future. The very fact that Timothy was addressed as 'man of God' would make him stand up straight and throw his head back as one who has received his commission from the King. (W. B.)
B. “flee” G5343 fe?´?? -- pheugo¯ -- fyoo'-go Thayer Definition:
a. 1) to flee away, seek safety by flight
b. 2) metaphorically to flee (to shun or avoid by flight) something abhorrent, especially vices
c. 3) to be saved by flight, to escape safely out of danger
d. 4) poetically, to flee away, vanish Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: apparently a primary verb Total KJV occurrences: 31
C. There are times when running away is a mark of cowardice. “Should such a man as I flee?” asked Nehemiah. But there are other times when fleeing is a mark of wisdom and a means of victory. Joseph fled when he was tempted by his master’s wife and David fled when King Saul tried to kill him. The word "flee" that Paul used here did not refer to literal running, but to Timothy's separating himself from the sins of the false teachers. This echoes the admonition in 1 Timothy 6:5: "From such withdraw thyself." Not all unity is good, and not all division is bad. There are times when a servant of God should take a stand against false doctrine and godless practices, and separate himself from them. He must be sure, however, that he acts on the basis of biblical conviction and not because of a personal prejudice or a carnal party spirit. Separation without positive growth becomes isolation. We must cultivate these graces of the Spirit in our lives, or else we will be known only for what we oppose rather than for what we propose. (W. W.)
D. And the direction to flee from the corrupt affections of the heart, and the pursuits of the world, and follow Christ and his righteousness, with all the sweet and blessed connections in Christ, is very beautiful. (Robert Hawker)
E. "Righteousness" means" personal integrity." "Godliness" means "practical piety." The
first has to do with character, the second, with conduct. "Faith might better be translated "faithfulness." It has well been said that the greatest ability is dependability. "Love" is the agape love that sacrifices for the sake of others. It seeks to give, not to gain. "Patience" carries the idea of "endurance,” sticking to it when the going is tough. It is not a complacency that waits, but a courage that continues in hard places. “Meekness” is not weakness, but instead is “power under control.” Courageous endurance without meekness could make a person a tyrant. Perhaps “gentleness” expresses the meaning best. (W. W.)
I Tim 6:12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
6:12 Fight the good fight of the faith [in the conflict with evil]; take hold of the eternal life to which you were called, and [for which] you made the good confession [of faith] in the presence of many witnesses.
A. “fight” G75 a?????´??µa? -- ago¯nizomai -- ag-o-nid'-zom-ahee Thayer Definition:
a. 1) to enter a contest: contend in the gymnastic games
b. 2) to contend with adversaries, fight
c. 3) metaphorically to contend, struggle, with difficulties and dangers
d. 4) to endeavor with strenuous zeal, strive: to obtain something Part of Speech: verb
A Related Word by Thayer’s/Strong’s Number: from G73
B. Fight the good fight of faith - “Agonize the good agony.” Thou hast a contest to sustain in which thy honor, thy life, thy soul, are at stake. Live the Gospel, and defend the cause of God. Unmask hypocrites, expel the profligate, purge and build up the Church, live in the spirit of thy religion, and give thyself wholly to this work. (Adam Clarke)
C. Lay hold on eternal life - All this is in allusion to the exercises in the public Grecian games: Fight, conquer, and seize upon the prize; carry off the crown of eternal life! (A. C.)
D. Whereunto thou art also called - The allusion to the public games is still carried on: Thou hast been called into this palaestra; thou hast been accepted as one proper to enter the lists with any antagonists that may offer; in the presence of many witnesses thou hast taken the necessary engagements upon thee, and submitted to be governed by the laws of the stadium; many eyes are upon thee, to see whether thou wilt fight manfully, and be faithful. Timothy’s faith was undoubtedly tried by severe persecution. In Heb_13:23, it is said: Know ye that our brother Timothy is set at liberty. Hence it appears that he was imprisoned for the testimony of Christ, and perhaps it was then, more than at his ordination, that he made the good confession here mentioned. He risked his life and conquered. If not a martyr, he was a confessor. (A. C.)
E. Paul at the end of his life was able to say: “I have fought the good fight” . . . but not between believers. (W. W.)
I Tim 6:13 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
6:13 I solemnly charge you in the presence of God, who gives life to all things, and [in the presence] of Christ Jesus, who made the good confession [in His testimony] before Pontius Pilate,
A. “I give thee charge” G3853 pa?a??e´??? -- paraggello¯ -- par-ang-gel'-lo Thayer Definition:
a. 1) to transmit a message along from one to another, to declare, announce
b. 2) to command, order, charge Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from G3844 and the base of G32
B. Again he calls God to witness, as he had done a little before, at once to increase his disciple's awe, and to secure his safety, and to show that these were not human commandments, that receiving the commandment as from the Lord Himself, and ever bearing in mind the Witness [1309] before Whom he heard it, he may have it more fearfully impressed upon his mind. (Chrysostom)
C. “quickeneth “ G2227 ???p??e´? -- zo¯opoieo¯ -- dzo-op-oy-eh'-o Thayer Definition:
a. 1) to produce alive, begat or bear living young
b. 2) to cause to live, make alive, give life
i. 2a) by spiritual power to arouse and invigorate
ii. 2b) to restore to life
iii. 2c) to give increase of life: thus of physical life
iv. 2d) of the spirit, quickening as respects the spirit, endued with new and greater powers of life 3) metaphorically, of seeds quickened into life, i.e. germinating, springing up, growing Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from the same as G2226 and G4160 Total KJV occurrences: 12
D. I give thee charge in the sight of God,.... Who is omniscient and omnipotent: who quickeneth all things; all creatures, for all animate creatures have their life, motion, and bring in him; and who quickeneth all his people, at first conversion, when dead in sin, and afterwards when dull and lifeless; and who will quicken the dead at the last day. This seems to be mentioned to strengthen Timothy against the fears of death, that should he die in fighting the Lord's battles, he was able to raise him from the dead, and would do it. (Gill)
E. And before Christ Jesus, who before Pontius Pilate witnessed a good confession; or rather "under Pontius Pilate"; or, as the Arabic and Ethiopic versions render it, "in the time of Pontius Pilate"; for this may refer not only to the confession Christ made in his presence, at his examination by him, when he owned himself to be a King, declared the nature of his kingdom, and signified that the end of his incarnation was to bear a testimony to the truth; but it may also refer to the faithful, plain, and open witness Christ bore to truth throughout the whole of his ministry, under Pontius Pilate, by his doctrine and miracles, and at last by his sufferings and death, which he endured under him; and this is mentioned for Timothy's imitation, and to encourage him, and all other saints, to hold fast the profession of their faith to the end. (Gill)
I Tim 6:14 That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:
6:14 to keep all His precepts without stain or reproach until the appearing of our Lord Jesus Christ,
A. “appearing” Strong’s G2015 e?p?fa´?e?a – epiphaneia -- ep-if-an'-i-ah From G2016; a manifestation, that is, (specifically) the advent of Christ (past or future):- appearing, brightness. Total KJV occurrences: 6
B. Paul gave Timothy military orders: “I give the charge” He was to guard the commandment and obey it. Why? Because one day the Commander would appear and he would have to report on his assignment! The only way he could be ready would be to obey orders “without spot”. (W. W.)
C. The charge is, that he faithfully perform all the duties belonging to him as a Christian and a minister, commissioned from God, in the whole course of his life, that he may not be liable to a just accusation for the neglect of any part of his office. This is enforced by the consideration of the appearance of our Lord Jesus Christ, that is, in the day of judgment, as the following words make evident. Yet the apostle seems to speak of it, as if Timothy should continue in his ministry till that appearance. (Matthew Poole)
I Tim 6:15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
6:15 which He will bring about in His own time--He who is the blessed and only Sovereign [the absolute Ruler], the King of those who reign as kings and Lord of those who rule as lords,
A. Which in his times; a peculiar expression, unlike the usual style of St. Paul, yet clear in its meaning. God, the Father of our Lord Jesus Christ, will show, set forth, bring to pass, the glorious revelation of His Son. Christ is unseen for a while; the time of His manifestation in full glory rests in the counsels of God, who has appointed the exact moment. (Lange)
B. The blessed and only Potentate. This mention of God, as One through whom the Epiphany of Christ is to be made known, calls forth from the Apostle a psalm of thanksgiving, in which he expresses those attributes of the Almighty which confirm this Christian hope, and which are contrasted with the desires of man after the transient goods of this world. Blessed, signifies one who has in Himself alone the sources of the highest joy; the only Potentate, the one only who has and exercises power. (Lange)
C. The King of kings, and Lord of lords.—God is king over those men style kings, and lord over all men call lords here. (Ellicott)
D. Lord of lords - The idea here is, that all the sovereigns of the earth are under his sway; that none of them can prevent the accomplishment of his purposes; and that he can direct the winding up of human affairs when he pleases. (Barnes)
I Tim 6:16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
6:16 He alone possesses immortality [absolute exemption from death] and lives in unapproachable light, whom no man has ever seen or can see. To Him be honor and eternal power and dominion! Amen.
A. “immortality“ G110 a??a?as?´a – athanasia -- ath-an-as-ee'-ah Thayer Definition:
a. 1) undying, immortality, everlasting Part of Speech: noun feminine A Related Word by Thayer’s/Strong’s Number: from a compound of G1 (as a negative particle) and G2288 Total KJV occurrences: 3
B. "Immortality" (1 Tim. 6:16) means "not subject to death." Man is subject to death, but God is not. Only God has immortality as an essential and inherent part of His being. He is immortal, invisible, the only wise God" 1 Tim. 1:17). Because God is not subject to death, He is Life and the Giver of life. He is incorruptible and not subject to decay or change. In this life, believers are in mortal bodies; but when Jesus Christ returns, we shall share His immortality (1 Cor. 15:50-58).
C. Keep in mind that Paul explained all these truths about God in order to encourage Timothy to "fight the good fight of faith" and live up. We need not fear life because God is the Ruler of all and we need not fear death because He shares immortality with us. (Warren Wiersbe)
D. Timothy lived in the godless city of Ephesus, but God dwells in glorious light. "And the sight of the gory of the Lord was like devouring fire" (Ex 24:17). Who coverest Thyself with light as with a garment Ps. 104:2). John's description of heaven emphasized the glory of God that gives light to the city (Rev. 21:11, 23-24: 22-5). Of course, light is a symbol of holiness (1 John 1:5-7). God dwells apart from sin, and God is glorious in His holiness. (Warren Wiersbe)
E. It is impossible for a sinful human to approach the holy God. It is only through Jesus Christ that we can be accepted into His presence. Jacob saw God in one of His Old Testament appearances on earth (Gen. 32:30); and God allowed Moses to see some of His glory (Ex. 33:18-23). "No man hath seen God at any time" John 1:18) refers to seeing God in His essence, His spiritual nature. We can only see manifestations of this essence, as in the person of Jesus Christ. (Warren Wiersbe)
F. We need not fear life because God is the ruler of all. We need not fear death because He shares immortality with us. (C. M.)
I Tim 6:17 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
6:17 As for the rich in this present world, instruct them not to be conceited and arrogant, nor to set their hope on the uncertainty of riches, but on God, who richly and ceaselessly provides us with everything for our enjoyment.
A. “Charge” Strong’s G3853 pa?a??e´??? -- paraggello¯ -- par-ang-gel'-lo From G3844 and the base of G32; to transmit a message, that is, (by implication) to enjoin: - (give in) charge, (give) command (-ment), declare. Total KJV occurrences: 30
B. “Highminded” Strong’s G5309 ??????f???e´? -- hupse¯lophroneo¯ -- hoop-say-lo-fron-eh'-o From a compound of G5308 and G5424; to be lofty in mind, that is, arrogant: - be highminded.
Total KJV occurrences: 2
C. Sometimes we think of the early church as composed entirely of poor people and slaves. Here we see that even as early as this, it had its wealthy members. They are not condemned for being wealthy, nor told to give all their wealth away; but they are told what not to do and what to do with it. (William Barclay)
D. Their riches must not make them proud. They must not think themselves better than other people because they have more money. Nothing in this world gives anyone the right to look down on another person, least of all the possession of wealth. They must not set their hopes on wealth. In the chances and the changes of life, we may be wealthy today and find ourselves in poverty tomorrow; and it is folly to set one's hopes on what can so easily be lost. (W. B.)
E. One of the greatest dangers of wealth is that it tends to make one proud, and one then understands neither himself nor his wealth. We are not owners; we are only stewards. (C. M.)
I Tim 6:18 That they do good, that they be rich in good works, ready to distribute, willing to communicate;
6:18 Instruct them to do good, to be rich in good works, to be generous, willing to share [with others].
A. They are told that they must use their wealth to do good, that they must always be ready to share, and that they must remember that every Christian is a member of a fellowship. And they are told that such wise use of wealth will build for them a good foundation in the world to come. As it has been put, What I kept, I lost; what I gave, I have.' (W. B.)
“communicate” G2843 ?????????´? -- koino¯nikos -- koy-no-nee-kos' Thayer Definition:
1) social, sociable, ready and apt to form and maintain communion and fellowship
2) inclined to make others sharers in one’s possessions, inclined to impart, free in giving, liberal
Part of Speech: adjective A Related Word by Thayer’s/Strong’s Number: from G2844
I Tim 6:19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
6:19 In this way storing up for themselves the enduring riches of a good foundation for the future, so that they may take hold of that which is truly life. (W. B.)
A. “store” G597 a?p???sa???´?? -- apothe¯saurizo¯ -- ap-oth-ay-sow-rid'-zo Thayer Definition:
a. 1) to put away, lay by in store, to treasure away
b. 2) to store up abundance for future use Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from G575 and G2343 Total KJV occurrences: 1
B. ‘foundation” Strong’s G2310 – ?eµe´???? – themelios -- them-el'-ee-os Thayer Definition: 1) laid down as a foundation, the foundation (of a building, wall, city) 2) metaphorically the foundations, beginnings, first principals 2a) of institution or system of truth Part of Speech: adjective A Related Word by Thayer’s/Strong’s Number: from a derivative of G5087 Total KJV occurrences: 16
C. Laying up in store for themselves a good foundation - St. Paul seems to have borrowed this form of speech from Tobit. See 4:8, 9: If thou hast abundance, give alms accordingly: if thou hast but a little, be not afraid to give according to that little: for thou treasurest up a good reward for thyself against the day of necessity. The apostle says: “Treasuring up a good foundation to them for the future, that they may lay hold on eternal life.” The sentiment is the same in both writers; the words nearly so; and the meaning is simply this, as it is judiciously paraphrased by Mr. J. Wesley in his note on this passage: “Treasuring up for themselves a good foundation, of an abundant reward by the free mercy of God, that they may lay hold on eternal life. This cannot be done by alms deeds; yet, they come up for a memorial before God; Act_10:4. And the lack even of this may be the cause why God will withhold grace and salvation from us.” Christ has said: Blessed are the merciful for they shall obtain mercy. They who have not been merciful according to their power, shall not obtain mercy; they that have, shall obtain mercy: and yet the eternal life which they obtain they look for from the mercy of God through Jesus Christ. (Adam Clarke)
D. Every time we could give and do not give lessens the wealth laid up for us in the world to come; every time we give increases the riches laid up for us when this life comes to an end. (W. B.)
E. The teaching of the Christian ethic is not that wealth is a sin but that it is a very great responsibility. If wealth ministers to nothing but personal pride and enriches no one but the wealthy individual, it becomes that person's ruination, because it impoverishes the soul. But if wealth is used to bring help and comfort to others, in becoming poorer, the wealthy person really becomes richer. In time and in eternity, it is more blessed to give than to receive' (Acts 20:35). (W. B.)
I Tim 6:20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:
6:20 O Timothy, guard and keep safe the deposit [of godly truth] entrusted to you, turn away from worldly and godless chatter [with its profane, empty words], and the contradictions of what is falsely called “knowledge”--
A. “keep” G5442 f??a´ss? -- phulasso¯ -- foo-las'-so Thayer Definition:
a. 1) to guard
i. 1a) to watch, keep watch 1b) to guard or watch, have an eye upon: lest he escape
ii. 1c) to guard a person (or thing) that he may remain safe
1. 1c1) lest he suffer violence, be despoiled, etc. to protect
2. 1c2) to protect one from a person or thing
3. 1c3) to keep from being snatched away, preserve safe and unimpaired
4. 1c4) to guard from being lost or perishing
5. 1c5) to guard one’s self from a thing
iii. 1d) to guard, i.e. care for, take care not to violate
1. 1d1) to observe
b. 2) to observe for one’s self something to escape
i. 2a) to avoid, shun flee from
ii. 2b) to guard for one’s self (i.e. for one’s safety’s sake) so as not to violate, i.e. to keep, observe (the precepts of the Mosaic law) Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: probably from G5443 through the idea of isolation Total KJV occurrences: 30
B. God had committed the truth to Paul, and Paul had committed it to Timothy. It was Timothy’s responsibility to guard the deposit and then pass it along to others who would, in turn, continue to pass it on (2 Tim. 2:2). This is God's way of protecting the truth and spreading it around the world. We are stewards of the doctrines of the faith, and God expects us to be faithful in sharing His Good News. (W. W.)
C. IT may well be that the name Timothy is here used in the fullness of its meaning. It comes from two words, timan, to honor, and theos, God, and literally means the one who honor’s God. It may well be that this concluding passage begins by reminding Timothy of his name and urging him to be true to it. (W. B.)
D. The passage talks of the trust that has been entrusted to him. The Greek word for trust is parathee, which literally means a deposit. It is the word for money deposited with a banker or with a friend. When such money was in time demanded back, it was a sacred duty to hand it back in its entirety. (W. B.)
E. “avoiding” G1624 e??t?e´p? -- ektrepo¯ -- ek-trep'-o Thayer Definition:
a. 1) to turn or twist out 1a) in a medical sense used of dislocated limbs
b. 2) to turn off or aside
c. 3) to be turned aside
d. 4) to turn aside
e. 5) to turn away from, to shun a thing, to avoid meeting or associating with one
Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from G1537 and the base of G5157 Total KJV occurrences: 5
F. “profane” G952 – ße´ß???? -- bebe¯los -- beb'-ay-los Thayer Definition:
a. 1) accessible, lawful to be trodden
i. 1a) of places
b. 2) profane
i. 2a) unhallowed, common, public place
ii. 2b) of men, ungodly Part of Speech: adjective A Related Word by Thayer’s/Strong’s Number: from the base of G939 and belos (a threshold) Total KJV occurrences: 5
G. “vain babbling” G2757 ?e??f???´a -- kenopho¯nia -- ken-of-o-nee'-ah Thayer Definition:
a. 1) empty discussion, discussion of vain and useless matters Part of Speech: noun feminine A Related Word by Thayer’s/Strong’s Number: from a presumed compound of G2756 and G5456 Total KJV occurrences: 2
H. avoiding profane and vain babblings; about the law, and circumcision, and other things, which the false teachers insisted much on, and amused their hearers with; and which were vain, empty, useless, and unprofitable talk. Some copies, and so the Vulgate Latin version, read, "profane newnesses of words"; or new words, which ought not to be introduced, for they often bring in new doctrines: the form of sound words, the wholesome words, the words of our Lord Jesus Christ, the words which the Holy Ghost teacheth, should be held fast; and especially all new words should be avoided, which are contrary to them, or in the least weaken them, or detract from them. (Gill)
I. The word science (1 Tim. 6:20) does not refer to the kind of technology we now today by that name. "Knowledge falsely so called" is a better translation. Paul referred here to the teachings of a heretical group called "gnostics" who claimed to have a "special spiritual knowledge." (The Greek word for "knowledge" is gnosis, pronounced NO-sis. An "agnostic" is one who does not know. A gnostic is one who claimed to know a great deal.) (W. W.)
J. “falsely so called” G5581 ?e?d?´??µ?? -- pseudo¯numos -- psyoo-do'-noo-mos From G5571 and G3686; untruly named: - falsely so called. Total KJV occurrences: 1
I Tim 6:21 Which some professing have erred concerning the faith. Grace be with thee. Amen.
6:21 which some have professed and by doing so have erred (missed the mark) and strayed from the faith. Grace be with you.
A. In this most probably wild and visionary “knowledge” the false teachers and their hearers sought salvation and a rule of life, and miserably failed in their efforts. The result with them was, that they lost all hold on the great doctrine of Faith in a crucified Savior. (Ellicott)
B. Why should Timothy avoid these teachings? Because some who got involved in them "wandered from the faith" (1 Tim. 6:21). Not only will wrong motives (a desire for money) cause a person to wander from the faith (1 Tim. 610), but so will wrong teachings. These lies work their way into a person's mind and heart gradually, and before he realizes it, he is wandering off the path of truth. (W. W.)
C. “Grace be with all of you.” Paul had the entire church in mind when he wrote this letter. All of the church had a responsibility to hear and obey as well. And so do we today. (C. M.)
