130 lines
35 KiB
HTML
130 lines
35 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script type="text/javascript">
|
|
PriorBook = '2 Thessalonians';
|
|
PriorBookURL = './Comm/jfb/2Th/2Th000.html';
|
|
PriorChapter = '1 Timothy 5';
|
|
PriorChapterURL = './Comm/jfb/1Ti/1Ti005.html';
|
|
NextBook = '2 Timothy';
|
|
NextBookURL = './Comm/jfb/2Ti/2Ti000.html';
|
|
NextChapter = '2 Timothy Intr.';
|
|
NextChapterURL = './Comm/jfb/2Ti/2Ti000.html';
|
|
Title = 'The Pastoral Epistles of Paul the Apostle to Timothy and Titus';
|
|
SubTitle1 = 'Commentary by A. R. FAUSSET';
|
|
SubTitle2 = '';
|
|
SubTitle3 = 'CHAPTER 6';
|
|
SubTitle3Cased = 'Chapter 6';
|
|
Author = ' Jamieson, Fausset & Brown';
|
|
imageMasthead = 'jfb.gif';
|
|
authorCite = 'Robert Jamieson; A.R. Fausset; and David Brown';
|
|
</script>
|
|
<script src="./js/Comms/JFB.js" type="text/javascript"></script>
|
|
</head><body>
|
|
<p id="Chapter6" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 6
|
|
<p id="a1Ti6_1"> <a onclick="return mV('1Ti',6,'1-21');">1Ti 6:1-21</a>. EXHORTATIONS AS TO DISTINCTIONS OF CIVIL RANK; THE DUTY OF SLAVES, IN OPPOSITION TO THE FALSE TEACHINGS OF GAIN-SEEKERS; TIMOTHY'S PURSUIT IS TO BE GODLINESS, WHICH IS AN EVERLASTING POSSESSION: SOLEMN ADJURATION TO DO SO AGAINST CHRIST'S COMING; CHARGE TO BE GIVEN TO THE RICH. CONCLUDING EXHORTATION.
|
|
<p><b>1. servants</b>—to be taken as predicated thus, "Let as many as are under the yoke (as) slaves" (<a onclick="return mV('Tts',2,9);">Tts 2:9</a>). The exhortation is natural as there was a danger of Christian slaves inwardly feeling above their heathen masters.
|
|
<br><br><b>their own masters</b>—The phrase "their own," is an argument for submissiveness; it is not <i>strangers,</i> but <i>their own masters</i> whom they are required to respect.
|
|
<br><br><b>all honour</b>—<i>all</i> possible and fitting <i>honor;</i> not merely outward subjection, but that inward <i>honor</i> from which will flow spontaneously right outward conduct (see on JFB for <a href="./Comm/jfb/Eph/Eph005.html#Eph5_22">Eph 5:22</a>).
|
|
<br><br><b>that the name of God</b>—by which Christians are called.
|
|
<br><br><b>blasphemed</b>—Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship (<a onclick="return mV('Rom',2,24);">Rom 2:24</a>; <a onclick="return mV('Tts',2,5,10);">Tts 2:5,10</a>)?
|
|
<p id="a1Ti6_2"><b>2. And</b>—rather, "But." The opposition is between those Christian slaves <i>under the yoke</i> of heathen, and <i>those that have believing masters</i> (he does not use the phrase "under the yoke" in the latter case, for service under believers is not a <i>yoke</i>). Connect the following words thus, "Let them (the slaves) not, because they (the masters) are brethren (and so <i>equals,</i> masters and slaves alike being Christians), despise them (the masters)."
|
|
<br><br><b>but rather,</b> etc.—"but all the more (so much the more: with the greater good will) do them service because they (the masters) are faithful (that is, believers) and beloved who receive (in the mutual <i>interchange</i> of relative duties between master and servant; so the <i>Greek</i>) the benefit" (<i>English Version</i> violates <i>Greek</i> grammar). This latter clause is parallel to, "because they are brethren"; which proves that "they" refers to the <i>masters,</i> not the <i>servants,</i> as TITTMANN takes it, explaining the verb in the common sense (<a onclick="return mV('Luk',1,54);">Luk 1:54</a>; <a onclick="return mV('Act',20,35);">Act 20:35</a>), "who <i>sedulously labor for</i> their (masters') benefit." The very term "benefit" delicately implies service done with the right <i>motive,</i> Christian "good will" (<a onclick="return mV('Eph',6,7);">Eph 6:7</a>). If the common sense of the <i>Greek</i> verb be urged, the sense must be, "Because they (the masters) are faithful and beloved who <i>are sedulously intent on the benefiting</i>" of their servants. But PORPHYRY [<i>On Abstinence,</i> 1.46] justifies the sense of the <i>Greek</i> verb given above, which also better accords with the context; for otherwise, the article "<i>the,</i>" will have nothing in the preceding words to explain it, whereas in my explanation above "<i>the</i> benefit" will be that of the slaves' <i>service.</i>
|
|
<br><br><b>These things teach</b>— (<a onclick="return mV('1Ti',4,11);">1Ti 4:11</a>; <a onclick="return mV('Tts',2,15);">Tts 2:15</a>).
|
|
<p id="a1Ti6_3"><b>3. teach otherwise</b>—than I desire thee to "teach" (<a onclick="return mV('1Ti',6,2);">1Ti 6:2</a>). The <i>Greek</i> indicative implies, he puts not a merely supposed case, but one actually existing, <a onclick="return mV('1Ti',1,3);">1Ti 1:3</a>, "<i>Every one</i> who <i>teaches</i> otherwise," that is, who teaches <i>heterodoxy.</i>
|
|
<br><br><b>consent not</b>—<i>Greek,</i> "accede not to."
|
|
<br><br><b>wholesome</b>—"sound" (<a onclick="return mV('1Ti',1,10);">1Ti 1:10</a>): opposed to the false teachers' words, <i>unsound</i> through profitless science and immorality.
|
|
<br><br><b>words of our Lord Jesus Christ</b>—Paul's inspired words are not merely his own, but are also <i>Christ's</i> words.
|
|
<p id="a1Ti6_4"><b>4. He is proud</b>—literally, "wrapt in smoke"; filled with the fumes of self-conceit (<a onclick="return mV('1Ti',3,6);">1Ti 3:6</a>) while "knowing nothing," namely, of the doctrine which is according to godliness (<a onclick="return mV('1Ti',6,3);">1Ti 6:3</a>), though arrogating pre-eminent knowledge (<a onclick="return mV('1Ti',1,7);">1Ti 1:7</a>).
|
|
<br><br><b>doting about</b>—literally, "<i>sick</i> about"; the opposite of "<i>wholesome</i>" (<a onclick="return mV('1Ti',6,3);">1Ti 6:3</a>). <i>Truth</i> is not the center <i>about</i> which his investigations move, but mere <i>word-strifes.</i>
|
|
<br><br><b>questions</b>—of controversy.
|
|
<br><br><b>strifes of words</b>—rather than about <i>realities</i> (<a onclick="return mV('2Ti',2,14);">2Ti 2:14</a>). These stand with them instead of "godliness" and "wholesome words" (<a onclick="return mV('1Ti',6,3);">1Ti 6:3</a>; <a onclick="return mV('1Ti',1,4);">1Ti 1:4</a>; <a onclick="return mV('Tts',3,9);">Tts 3:9</a>).
|
|
<br><br><b>evil surmisings</b>—as to those who are of a different party from themselves.
|
|
<p id="a1Ti6_5"><b>5. Perverse disputings</b>—useless disputings. The oldest manuscripts read, "lasting contests" [WIESINGER]; "incessant collisions" [ALFORD]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the <i>English Version</i> reading) again.
|
|
<br><br><b>corrupt minds</b>—<i>Greek,</i> "of men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (<a onclick="return mV('1Ti',6,4);">1Ti 6:4</a>; <a onclick="return mV('2Ti',3,8);">2Ti 3:8</a>; <a onclick="return mV('Tts',1,15);">Tts 1:15</a>).
|
|
<br><br><b>destitute of the truth</b>— (<a onclick="return mV('Tts',1,14);">Tts 1:14</a>). They had had the truth, but through want of moral integrity and of love of the truth, they were misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade [WIESINGER].
|
|
<br><br><b>supposing,</b> etc.—The <i>Greek</i> requires, "supposing (regarding the matter in this point of view) that piety (so translated for 'godliness') is a means of gain (that is, a way of advancing one's worldly interests: a different <i>Greek</i> form, <i>poriswa,</i> expresses <i>the thing gained, gain</i>)"; not "that gain is godliness," as <i>English Version.</i>
|
|
<br><br><b>from such withdraw thyself</b>—omitted in the oldest manuscripts. The connection with <a onclick="return mV('1Ti',6,6);">1Ti 6:6</a> favors the omission of these words, which interrupt the connection.
|
|
<p id="a1Ti6_6"><b>6. But</b>—Though they err in this, there is a sense in which "piety is" not merely gain, but "<i>great</i> means of gain": not the <i>gaining</i> which they pursue, and which makes men to be <i>discontented</i> with their present possessions, and to use religion as "a cloak of covetousness" (<a onclick="return mV('1Th',2,5);">1Th 2:5</a>) and <i>means of earthly gain,</i> but <i>the present and eternal gain</i> which <i>piety,</i> whose accompaniment is <i>contentment,</i> secures to the soul. WIESINGER remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt (<a onclick="return mV('1Ti',6,11);">1Ti 6:11</a>) that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely <i>contentment</i> is great gain (a sentiment of the heathen CICERO [<i>Paradox</i> 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [WIESINGER]. The <i>Greek</i> for <i>contentment</i> is translated "sufficiency" (<a onclick="return mV('2Cr',9,8);">2Cr 9:8</a>). But the adjective (<a onclick="return mV('Phl',4,11);">Phl 4:11</a>) "content"; literally, "having a <i>sufficiency in one's self</i>" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this <i>sufficiency</i> [supplied by God, with which moreover His people are <i>content</i>] is thrown into the scale as a kind of overweight" [CALVIN] (<a onclick="return mV('1Ki',17,'1-16');">1Ki 17:1-16</a>; <a onclick="return mV('Psa',37,19);">Psa 37:19</a>; <a onclick="return mV('Isa',33,6,16);">Isa 33:6, 16</a>; <a onclick="return mV('Jer',37,21);">Jer 37:21</a>).
|
|
<p id="a1Ti6_7"><b>7. For</b>—confirming the reasonableness of "contentment."
|
|
<br><br><b>and it is certain</b>—<i>Vulgate</i> and other old versions support this reading. The oldest manuscripts, however, omit "and it is certain"; then the translation will be, "We brought nothing into the world (to teach us to remember) that neither can we carry anything out" (<a onclick="return mV('Job',1,21);">Job 1:21</a>; <a onclick="return mV('Ecc',5,15);">Ecc 5:15</a>). Therefore, we should have no gain-seeking anxiety, the breeder of discontent (<a onclick="return mV('Mat',6,25);">Mat 6:25</a>).
|
|
<p id="a1Ti6_8"><b>8. And</b>—<i>Greek,</i> "But." In contrast to the greedy gain-seekers (<a onclick="return mV('1Ti',6,5);">1Ti 6:5</a>).
|
|
<br><br><b>having</b>—so long as we have food. (The <i>Greek</i> expresses "food sufficient in each case for our continually recurring wants" [ALFORD]). It is implied that we, as believers, shall <i>have</i> this (<a onclick="return mV('Isa',23,16);">Isa 23:16</a>).
|
|
<br><br><b>raiment</b>—<i>Greek,</i> "covering"; according to some including a <i>roof to cover us,</i> that is, a dwelling, as well as clothing.
|
|
<br><br><b>let us be therewith content</b>—literally, "we shall be sufficiently provided"; "we shall be sufficed" [ALFORD].
|
|
<p id="a1Ti6_9"><b>9. will be rich</b>—have more than "<i>food</i> and raiment." <i>Greek,</i> "<i>wish</i> to be rich"; not merely <i>are willing,</i> but are resolved, and earnestly <i>desire</i> to have riches at any cost (<a onclick="return mV('Pro',28,20,22);">Pro 28:20, 22</a>). This <i>wishing</i> (not the riches themselves) is fatal to "contentment" (<a onclick="return mV('1Ti',6,6);">1Ti 6:6</a>). Rich men are not told to cast away their riches, but not to "trust" in them, and to "do good" with them (<a onclick="return mV('1Ti',6,17,18);">1Ti 6:17-18</a>; <a onclick="return mV('Psa',62,10);">Psa 62:10</a>).
|
|
<br><br><b>fall into temptation</b>—not merely "are exposed to temptation," but actually "<i>fall into</i>" it. The <i>falling into</i> it is what we are to pray against, "Lead us not into temptation" (<a onclick="return mV('Jam',1,14);">Jam 1:14</a>); such a one is already in a sinful state, even before any overt act of sin. The <i>Greek</i> for "temptation" and "gain" contains a play on sounds—<i>porasmus, peirasmus.</i>
|
|
<br><br><b>snare</b>—a further step downwards (<a onclick="return mV('1Ti',3,7);">1Ti 3:7</a>). He falls into "the snare of the devil."
|
|
<br><br><b>foolish</b>—irrational.
|
|
<br><br><b>hurtful</b>—to those who fall into the snare. Compare <a onclick="return mV('Eph',4,22);">Eph 4:22</a>, "deceitful lusts" which deceive to one's deadly hurt.
|
|
<br><br><b>lusts</b>—With the one evil lust ("<i>wish</i> to be rich") many others join themselves: the one is the "root of all evils" (<a onclick="return mV('1Ti',6,10);">1Ti 6:10</a>).
|
|
<br><br><b>which</b>—<i>Greek,</i> "whatever (lusts)."
|
|
<br><br><b>drown</b>—an awful descending climax from "fall into"; this is the last step in the terrible descent (<a onclick="return mV('Jam',1,15);">Jam 1:15</a>); translated "sink," <a onclick="return mV('Luk',5,7);">Luk 5:7</a>.
|
|
<br><br><b>destruction...perdition</b>—<i>destruction</i> in general (temporal or eternal), and <i>perdition</i> in particular, namely, that of body and soul in hell.
|
|
<p id="a1Ti6_10"><b>10. the love of money</b>—not the money itself, but the <i>love</i> of it—the <i>wishing to be rich</i> (<a onclick="return mV('1Ti',6,9);">1Ti 6:9</a>) —"is <i>a</i> root (ELLICOTT and MIDDLETON: not as <i>English Version,</i> '<i>the</i> root') of all <i>evils.</i>" (So the <i>Greek</i> plural). The wealthiest may be rich not in a bad sense; the poorest may covet to be so (<a onclick="return mV('Psa',62,10);">Psa 62:10</a>). <i>Love of money</i> is not the sole root of evils, but it is a leading "root of bitterness" (<a onclick="return mV('Hbr',12,15);">Hbr 12:15</a>), for "it destroys faith, the root of all that is good" [BENGEL]; its offshoots are "temptation, a snare, lusts, destruction, perdition."
|
|
<br><br><b>coveted after</b>—lusted after.
|
|
<br><br><b>erred from</b>—literally, "have been made to err from the faith" (<a onclick="return mV('1Ti',1,19);">1Ti 1:19</a> 4:1).
|
|
<br><br><b>pierced</b>— (<a onclick="return mV('Luk',2,35);">Luk 2:35</a>).
|
|
<br><br><b>with...sorrows</b>—"pains": "thorns" of the parable (<a onclick="return mV('Mat',13,22);">Mat 13:22</a>) which choke the word of "faith." "The prosperity of fools destroys them" (<a onclick="return mV('Pro',1,32);">Pro 1:32</a>). BENGEL and WIESINGER make them the gnawings of conscience, producing remorse for wealth badly acquired; the harbingers of the future "perdition" (<a onclick="return mV('1Ti',6,9);">1Ti 6:9</a>).
|
|
<p id="a1Ti6_11"><b>11. But thou</b>—in contrast to the "some" (<a onclick="return mV('1Ti',6,10);">1Ti 6:10</a>).
|
|
<br><br><b>man of God</b>—who hast God as thy true riches (<a onclick="return mV('Gen',15,1);">Gen 15:1</a>; <a onclick="return mV('Psa',16,5);">Psa 16:5</a>; <a onclick="return mV('Lam',3,24);">Lam 3:24</a>). Applying primarily to Timothy as a minister (compare <a onclick="return mV('2Pe',1,21);">2Pe 1:21</a>), just as the term was used of Moses (<a onclick="return mV('Deu',33,1);">Deu 33:1</a>), Samuel (<a onclick="return mV('1Sa',9,6);">1Sa 9:6</a>), Elijah, and Elisha; but, as the exhortation is as to duties <i>incumbent also on all Christians,</i> the term applies secondarily to him (so <a onclick="return mV('2Ti',3,17);">2Ti 3:17</a>) as a Christian man <i>born of God</i> (<a onclick="return mV('Jam',1,18);">Jam 1:18</a>; <a onclick="return mV('1Jo',5,1);">1Jo 5:1</a>), no longer a <i>man of the world</i> raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work is to be <i>his</i> great work: he is to be Christ's living representative.
|
|
<br><br><b>flee these things</b>—namely, "the love of money" with its evil results (<a onclick="return mV('1Ti',6,9,10);">1Ti 6:9-10</a>).
|
|
<br><br><b>follow after righteousness</b>— (<a onclick="return mV('2Ti',2,22);">2Ti 2:22</a>).
|
|
<br><br><b>godliness</b>—"piety." <i>Righteousness</i> is more in relation to our fellow man; <i>piety</i> ("godliness") to God"; <i>faith</i> is the root of both (see on JFB for <a href="./Comm/jfb/Tts/Tts002.html#Tit2_12">Tit 2:12</a>).
|
|
<br><br><b>love</b>—by which "faith worketh."
|
|
<br><br><b>patience</b>—<i>enduring perseverance</i> amidst trials.
|
|
<br><br><b>meekness</b>—The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.
|
|
<p id="a1Ti6_12"><b>12. Fight the good fight</b>—BIRKS thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as in <a onclick="return mV('1Cr',9,'24-26');">1Cr 9:24-26</a>. Contrast "strifes of words" (<a onclick="return mV('1Ti',6,4);">1Ti 6:4</a>). Compare <a onclick="return mV('1Ti',1,18);">1Ti 1:18</a>; <a onclick="return mV('2Ti',4,7);">2Ti 4:7</a>. The "good profession" is connected with the <i>good fight</i> (<a onclick="return mV('Psa',60,4);">Psa 60:4</a>).
|
|
<br><br><b>lay hold on eternal life</b>—the crown, or garland, the prize of victory, laid hold of by the winner in the "good fight" (<a onclick="return mV('2Ti',4,7,8);">2Ti 4:7-8</a>; <a onclick="return mV('Phl',3,'12-14');">Phl 3:12-14</a>). "<i>Fight</i> (literally, 'strive') with such striving earnestness as to <i>lay hold on</i> the prize, <i>eternal life.</i>"
|
|
<br><br><b>also</b>—not in the oldest manuscripts.
|
|
<br><br><b>professed a good profession</b>—<i>Greek,</i> "didst confess THE good <i>confession,</i>" namely, <i>the Christian</i> confession (as the <i>Greek</i> word is the same in this verse as that for "confession" in <a onclick="return mV('1Ti',6,13);">1Ti 6:13</a>, probably the <i>profession</i> here is the confession <i>that Christ's kingdom is the kingdom of the truth,</i> <a onclick="return mV('Jhn',18,36,37);">Jhn 18:36-37</a>), at thy being set apart to thy ministerial function (whether in general, or as overseer at Ephesus): the same occasion as is referred to in <a onclick="return mV('1Ti',1,18);">1Ti 1:18</a>; <a onclick="return mV('1Ti',4,14);">4:14</a>; <a onclick="return mV('2Ti',1,4);">2Ti 1:4</a>.
|
|
<br><br><b>before many witnesses</b>—who would testify against thee if thou shouldest fall away [BENGEL].
|
|
<p id="a1Ti6_13"><b>13. quickeneth all things</b>—that is, "maketh alive." But the oldest manuscripts read, "preserveth alive"; as the same <i>Greek</i> means in <a onclick="return mV('Act',7,19);">Act 7:19</a>; compare <a onclick="return mV('Neh',9,6);">Neh 9:6</a>. He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in <a onclick="return mV('1Ti',6,14);">1Ti 6:14</a>, by the future manifestation of God's power at the appearing of Christ. The assurance that "eternal life," <a onclick="return mV('1Ti',6,12);">1Ti 6:12</a>, will be the result of "fighting the good fight," rests on the fulness and power of Him who is the God of all life, present and to come.
|
|
<br><br><b>witnessed</b>—It was the Lord's part to <i>witness,</i> Timothy's part to <i>confess</i> (or "profess," <a onclick="return mV('1Ti',6,12);">1Ti 6:12</a>) "<i>the</i> good confession" [BENGEL]. <i>The</i> confession was His testimony that He was King, and His kingdom that of <i>the truth</i> (see on JFB for <a href="./Comm/jfb/1Ti/1Ti006.html#a1Ti6_12">1Ti 6:12</a>; <a href="./Comm/jfb/1Ti/1Ti006.html#a1Ti6_15">1Ti 6:15</a>; <a href="./Comm/jfb/1Ti/Mat027.html#Mt27_11">Mat 27:11</a>). Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Christianity. Timothy's <i>profession,</i> or <i>confession,</i> included therefore the whole of the Christian truth.
|
|
<p id="a1Ti6_14"><b>14. keep this commandment</b>—<i>Greek,</i> "the commandment," that is, the Gospel rule of life (<a onclick="return mV('1Ti',1,5);">1Ti 1:5</a>; <a onclick="return mV('Jhn',13,34);">Jhn 13:34</a>; <a onclick="return mV('2Pe',2,21);">2Pe 2:21</a>; <a onclick="return mV('2Pe',3,2);">3:2</a>).
|
|
<br><br><b>without spot, unrebukeable</b>—agreeing with "thou." Keep the commandment and so be without spot," etc. "Pure" (<a onclick="return mV('1Ti',5,22);">1Ti 5:22</a>; <a onclick="return mV('Eph',5,27);">Eph 5:27</a>; <a onclick="return mV('Jam',1,27);">Jam 1:27</a>; <a onclick="return mV('2Pe',3,14);">2Pe 3:14</a>).
|
|
<br><br><b>until the appearing of...Christ</b>—<i>His coming in person</i> (<a onclick="return mV('2Th',2,8);">2Th 2:8</a>; <a onclick="return mV('Tts',2,13);">Tts 2:13</a>). Believers then used in their practice to set before themselves the day of Christ as near at hand; we, the hour of death [BENGEL]. The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence, <a onclick="return mV('1Ti',6,15);">1Ti 6:15</a>, he says, "in HIS times": the Church's true attitude is that of continual expectation of her Lord's return (<a onclick="return mV('1Cr',1,8);">1Cr 1:8</a>; <a onclick="return mV('Phl',1,6,10);">Phl 1:6, 10</a>).
|
|
<p id="a1Ti6_15"><b>15. in his times</b>—<i>Greek,</i> "<i>His own</i> [fitting] times" (<a onclick="return mV('Act',1,7);">Act 1:7</a>). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Father (<a onclick="return mV('1Ti',2,6);">1Ti 2:6</a>; <a onclick="return mV('2Ti',1,9);">2Ti 1:9</a>; <a onclick="return mV('Tts',1,3);">Tts 1:3</a>; <a onclick="return mV('Hbr',1,1);">Hbr 1:1</a>).
|
|
<br><br><b>he shall show</b>—"display": an expression appropriate in reference to His "APPEARING," which is stronger than His "coming," and implies its <i>visibility;</i> "manifest": <i>make visible</i> (compare <a onclick="return mV('Act',3,20);">Act 3:20</a>): "He" is <i>the Father</i> (<a onclick="return mV('1Ti',6,16);">1Ti 6:16</a>).
|
|
<br><br><b>blessed</b>—in Himself: so about to be the source of <i>blessing</i> to His people at Christ appearing, whence flows their "blessed hope" (<a onclick="return mV('1Ti',1,11);">1Ti 1:11</a>; <a onclick="return mV('Tts',2,13);">Tts 2:13</a>).
|
|
<br><br><b>only</b>— (<a onclick="return mV('Jhn',17,3);">Jhn 17:3</a>; <a onclick="return mV('Rom',16,27);">Rom 16:27</a>; <a onclick="return mV('Rev',15,4);">Rev 15:4</a>).
|
|
<br><br><b>King of kings</b>—elsewhere applied also to Jesus (<a onclick="return mV('Rev',1,5);">Rev 1:5</a>; <a onclick="return mV('Rev',17,14);">17:14</a>; <a onclick="return mV('Rev',19,16);">19:16</a>).
|
|
<p id="a1Ti6_16"><b>16. Who only hath immortality</b>—in His own essence, not merely at the will of another, as all other immortal beings [JUSTIN MARTYR, <i>Quaest. ad Orthod.,</i> 61]. As He <i>hath immortality,</i> so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life <i>in Himself,</i> so hath He given to the Son to have life <i>in Himself</i> (<a onclick="return mV('Jhn',5,26);">Jhn 5:26</a>). The term used in the New Testament for "immortal," which does not occur, is "incorruptible." "Immortality" is found in <a onclick="return mV('1Cr',15,53,54);">1Cr 15:53-54</a>.
|
|
<br><br><b>dwelling in the light which no man can approach unto</b>—After <i>life</i> comes mention of <i>light,</i> as in <a onclick="return mV('Jhn',1,4);">Jhn 1:4</a>. That <i>light</i> is <i>unapproachable</i> to creatures, except in so far as they are admitted by Him, and as He goes forth to them [BENGEL]. It is <i>unapproachable</i> on account of its exceeding brightness [THEOPHYLACT]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [THEOPHYLACT, <i>To Autolycus</i>] (<a onclick="return mV('Psa',104,2);">Psa 104:2</a>; <a onclick="return mV('1Jo',1,5);">1Jo 1:5</a>).
|
|
<br><br><b>no man hath seen</b>— (<a onclick="return mV('Exd',23,20);">Exd 23:20</a>; <a onclick="return mV('Jhn',1,18);">Jhn 1:18</a>; <a onclick="return mV('Col',1,15);">Col 1:15</a>; <a onclick="return mV('Hbr',11,27);">Hbr 11:27</a>; <a onclick="return mV('1Jo',4,12);">1Jo 4:12</a>). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of <i>seeing</i> Him, which is denied to mere <i>man</i> (<a onclick="return mV('Mat',5,8);">Mat 5:8</a>; <a onclick="return mV('1Cr',13,12);">1Cr 13:12</a>; <a onclick="return mV('1Jo',3,2);">1Jo 3:2</a>; <a onclick="return mV('Rev',22,4);">Rev 22:4</a>).
|
|
<p id="a1Ti6_17"><b>17.</b> Resuming the subject from above, <a onclick="return mV('1Ti',6,5,10);">1Ti 6:5, 10</a>. The immortality of God, alone rich in glory, and of His people through Him, is opposed to the lust of money (compare <a onclick="return mV('1Ti',6,'14-16');">1Ti 6:14-16</a>). From speaking of the <i>desire</i> to be rich, he here passes to those who <i>are</i> rich: (1) What ought to be their disposition; (2) What use they ought to make of their riches, and, (3) The consequences of their so using them.
|
|
<br><br><b>rich in this world</b>—contrasted with the riches of the future kingdom to be the portion of believers at Christ's "appearing," <a onclick="return mV('1Ti',6,14);">1Ti 6:14</a>.
|
|
<br><br><b>high-minded</b>—often the character of the rich (see <a onclick="return mV('Rom',12,16);">Rom 12:16</a>).
|
|
<br><br><b>trust</b>—<i>Greek,</i> "to have their trust resting."
|
|
<br><br><b>in...in</b>—rather, "upon...upon," as the oldest manuscripts.
|
|
<br><br><b>uncertain riches</b>—rather as <i>Greek,</i> "the <i>uncertainty</i> of riches." They who rest their trust on riches, rest trust on <i>uncertainty</i> itself (<a onclick="return mV('Pro',23,5);">Pro 23:5</a>). Now they belong to one person, now to another, and that which has many masters is possessed by none [THEODORET].
|
|
<br><br><b>living God</b>—The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [CALVIN].
|
|
<br><br><b>who giveth</b>—<i>Greek,</i> "affordeth."
|
|
<br><br><b>all things richly</b>—temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (<a onclick="return mV('Pro',10,22);">Pro 10:22</a>; <a onclick="return mV('2Pe',1,3);">2Pe 1:3</a>).
|
|
<br><br><b>to enjoy</b>—<i>Greek,</i> "for enjoyment." Not that the heart may cleave to them as its idol and <i>trust</i> (<a onclick="return mV('1Ti',4,3);">1Ti 4:3</a>). <i>Enjoyment</i> consists in giving, not in holding fast. Non-employment should be far removed, as from man, so from his resources (<a onclick="return mV('Jam',5,2,3);">Jam 5:2-3</a>) [BENGEL].
|
|
<p id="a1Ti6_18"><b>18. do good</b>—like God Himself (<a onclick="return mV('Psa',119,68);">Psa 119:68</a>; <a onclick="return mV('Act',14,17);">Act 14:17</a>) and Christ (<a onclick="return mV('Act',10,38);">Act 10:38</a>). TITTMANN translates, "to do," or "act well"; as the <i>Greek</i> for "to be beneficent" is a distinct word, <i>agathopoiein.</i>
|
|
<br><br><b>rich in good works</b>—so "rich in faith," which produces good works (<a onclick="return mV('Jam',2,5);">Jam 2:5</a>). Contrasted with "rich in this world," <a onclick="return mV('1Ti',6,17);">1Ti 6:17</a>. Literally, it is "rich in honorable (right) works." <i>Greek,</i> "<i>kalois,</i>" "<i>ergois,</i>" are works good or <i>right</i> in themselves: "<i>agathois,</i>" good to another.
|
|
<br><br><b>ready to distribute</b>—free givers [ALFORD]; the heart not cleaving to possessions, but ready to impart to others.
|
|
<br><br><b>willing to communicate</b>—ready <i>contributors</i> [ALFORD]: liberal in admitting others to share our goods in <i>common with</i> ourselves (<a onclick="return mV('Gal',6,6);">Gal 6:6</a>; <a onclick="return mV('Hbr',13,16);">Hbr 13:16</a>).
|
|
<p id="a1Ti6_19"><b>19. Laying up in store</b>—"therefrom (that is, by this means [ALFORD]; but BENGEL makes the <i>Greek</i> "<i>apo</i>" mean laying apart <i>against a future time</i>), laying up for themselves as a treasure" [ALFORD] (<a onclick="return mV('Mat',6,19,20);">Mat 6:19-20</a>). This is a treasure which we act wisely in <i>laying up in store,</i> whereas the wisest thing we can do with earthly treasures is "to distribute" them and give others a share of them (<a onclick="return mV('1Ti',6,18);">1Ti 6:18</a>).
|
|
<br><br><b>good foundation</b>— (See on JFB for <a href="./Comm/jfb/1Ti/1Ti003.html#a1Ti3_13">1Ti 3:13</a>; <a onclick="return mV('Luk',6,48);">Luk 6:48</a>; <a onclick="return mV('1Cr',3,11);">1Cr 3:11</a>). The sure reversion of the future heavenly inheritance: earthly riches <i>scattered</i> in faith lay up in store a sure <i>increase</i> of heavenly riches. We gather by scattering (<a onclick="return mV('Pro',11,24);">Pro 11:24</a>; <a onclick="return mV('Pro',13,7);">13:7</a>; <a onclick="return mV('Luk',16,9);">Luk 16:9</a>).
|
|
<br><br><b>that...eternal life</b>—The oldest manuscripts and versions read, "<i>that which is really life,</i>" its joys being solid and enduring (<a onclick="return mV('Psa',16,11);">Psa 16:11</a>). The life that now is cannot be called so, its goods being unsubstantial, and itself a vapor (<a onclick="return mV('Jam',4,14);">Jam 4:14</a>). "In order that ('with their feet so to speak on this foundation' [DE WETTE]) they may lay hold on that which is life indeed."
|
|
<p id="a1Ti6_20"><b>20, 21.</b> Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated.
|
|
<br><br><b>O Timothy</b>—a personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies.
|
|
<br><br><b>keep</b>—from spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man.
|
|
<br><br><b>that which is committed to thy trust</b>—<i>Greek,</i> "the deposit" (<a onclick="return mV('1Ti',1,18);">1Ti 1:18</a>; <a onclick="return mV('2Ti',1,12,14);">2Ti 1:12, 14</a>; <a onclick="return mV('2Ti',2,2);">2:2</a>). "<i>The true</i>" or "<i>sound doctrine</i>" to be taught, as opposed to "<i>the science falsely</i> so <i>called,</i>" which leads to "<i>error concerning the faith</i>" (<a onclick="return mV('1Ti',6,21);">1Ti 6:21</a>). "It is not thine: it is another's property with which thou hast been entrusted: Diminish it not at all" [CHRYSOSTOM]. "That which was entrusted to thee, not found by thee; which thou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a matter brought to thee, not put forth by thee, in which thou oughtest to be not an enlarger, but a guardian; not an originator, but a disciple; not leading, but following. 'Keep,' saith he, 'the deposit,'; preserve intact and inviolate the talent of the catholic faith. What has been entrusted to thee, let that same remain with thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impudently, or brass fraudulently. I do not want the mere appearance of gold, but its actual reality. Not that there is to be no progress in religion in Christ's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body,which, though it develops its several parts in the progress of years, yet remains the same as it was essentially" [VINCENTIUS LIRINENSIS, A.D. 434].
|
|
<br><br><b>avoiding</b>—"turning away from" (compare <a onclick="return mV('2Ti',3,4);">2Ti 3:4</a>). Even as they have "turned away from the truth" (<a onclick="return mV('1Ti',1,6);">1Ti 1:6</a>; <a onclick="return mV('1Ti',5,15);">5:15</a>; <a onclick="return mV('2Ti',4,4);">2Ti 4:4</a>).
|
|
<br><br><b>profane</b>— (<a onclick="return mV('1Ti',4,7);">1Ti 4:7</a>; <a onclick="return mV('2Ti',2,16);">2Ti 2:16</a>).
|
|
<br><br><b>vain</b>—<i>Greek,</i> "empty": mere "strifes of words," <a onclick="return mV('1Ti',6,4);">1Ti 6:4</a>, producing no moral fruit.
|
|
<br><br><b>oppositions</b>—dialectic antithesis of the false teachers [ALFORD]. WIESINGER, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistic oppositions, namely, between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (<a onclick="return mV('1Ti',3,16);">1Ti 3:16</a>; <a onclick="return mV('1Ti',6,5,6);">6:5-6</a>; <a onclick="return mV('2Ti',2,'15-23');">2Ti 2:15-23</a>).
|
|
<br><br><b>science falsely so called</b>—where there is not faith, there is not knowledge [CHRYSOSTOM]. There was true "knowledge," a special gift of the Spirit, which was abused by some (<a onclick="return mV('1Cr',8,1);">1Cr 8:1</a>; <a onclick="return mV('1Cr',12,8);">12:8</a>; <a onclick="return mV('1Cr',14,6);">14:6</a>). This gift was soon counterfeited by false teachers arrogating to themselves pre-eminently the gift (<a onclick="return mV('Col',2,8,18,23);">Col 2:8, 18, 23</a>). Hence arose the creeds of the Church, called <i>symbols,</i> that is, in <i>Greek,</i> "watchwords," or a test whereby the orthodox might distinguish one another in opposition to the heretical. Perhaps here, <a onclick="return mV('1Ti',6,20);">1Ti 6:20</a>, and <a onclick="return mV('2Ti',1,13,14);">2Ti 1:13-14</a>, imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written in Scripture, which is designed not to give dogmatic formularies, but to be the fountain whence all such formularies are to be drawn according to the exigencies of the several churches and ages. Probably thus a portion of the so-called apostle's creed may have had their sanction, and been preserved solely by tradition on this account. "The creed, handed down from the apostles, is not written on paper and with ink, but on fleshy tables of the heart" JEROME [<i>Against John of Jerusalem,</i> 9]. Thus, in the creed, contrary to the "oppositions" (the germs of which probably existed in the Church in Paul's latter days) whereby the aeons were <i>set off</i> in pairs, God is stated to be "the Father Almighty," or <i>all-governing</i> "maker of heaven and earth" [BISHOP HINDS].
|
|
<p id="a1Ti6_21"><b>21. Which some professing</b>—namely, professing these <i>oppositions of science falsely so called.</i>
|
|
<br><br><b>erred</b>— (See on JFB for <a href="./Comm/jfb/1Ti/1Ti001.html#a1Ti1_6">1Ti 1:6</a>; JFB for <a href="./Comm/jfb/1Ti/1Ti002.html#a1Ti2_11">1Ti 2:11</a>) —literally, "missed the mark" (<a onclick="return mV('2Ti',3,7,8);">2Ti 3:7-8</a>). True sagacity is inseparable from faith.
|
|
<br><br><b>Grace</b>—<i>Greek,</i> "<i>the</i> grace," namely, of God, for which we Christians look, and in which we stand [ALFORD].
|
|
<br><br><b>be with thee</b>—He restricts the salutation to Timothy, as the Epistle was not to be read in public [BENGEL]. But the oldest manuscripts read, "be with you"; and the "thee" may be a transcriber's alteration to harmonize with <a onclick="return mV('2Ti',4,22);">2Ti 4:22</a>; <a onclick="return mV('Tts',3,15);">Tts 3:15</a>.
|
|
<br><br><b>Amen</b>—omitted in the oldest manuscripts.
|
|
</div></div><div class="return"><a href="#top">Return to Top</a></div>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script> |