1 Timothy 6

1 Timothy 6:1

Those Christians that are bondmen to heathens must perform all service and obedience to them which belong to them by the law of servants among the heathens, that the profession of Christianity and the doctrine of the gospel be not looked upon by the heathens as that which makes men worse livers than they were, neglecting their moral duties for being Christians.

1 Timothy 6:2

And those Christians that have Christian masters must not withdraw any of that obedience which is due to them, upon this plea, that they are Christians, and so their equals or brethren; but think themselves the more obliged to serve them, because the faith and love that constitutes men Christians, consists in helping to do good, and that is all wherein their service consists, and consequently their performing due service to them is a very Christian thing, and that which Christianity doth not less, but more oblige them to. These are things of such a nature, so much required by Christian religion, and the contrary at this time so taught by the Gnostic heretics, that it is necessary for thee to give these admonitions to all, to tell them what is their duty, and exhort them carefully to practise it.

[a] let them not despise them—] It is here somewhat uncertain to whom these words, ὅτι ἀδελφοί εἰσι, because they are brethren, and ὅτι πιστοί, &c., do belong, whether to the servants, that pretended themselves at liberty because they were Christians, or to the masters, whom the servants would not obey, but despise, because those masters were ἀδελφοί, brethren, and so but equals, no better men than they. That the latter is it, is made probable by this, that in the beginning of the verse we read πιστοὺς δεσπότας believing masters, where the πιστοί, faithful, or believing, is directly applied to the masters. But there is more reason to adhere to the former, 1. because the probability for the latter is of no force, concluding only that the masters here spoken of are Christians, which is granted also in the former interpretation, and not that the second πιστοί, &c., is not applicable to the servants; for it is certain that the servants here spoken of are supposed to be Christians also; for otherwise the Apostle’s exhortation could not here be given to them, or to Timothy concerning them, neither Paul nor Timothy having jurisdiction over those that were not Christians: 2dly, because the libertine Christians’ plea against subjection to their masters cannot be supposed to have been taken from the Christianity of their masters; for it is evident by the first verse that they excepted against subjection, and pleaded exemption from obedience to masters that were not Christians, viz. those which kept them under yoke, (as Christians were not allowed to do to Christians,) that is, heathen masters; but their plea

[b] partakers] Ἀντιλαμβάνεσθαι is to help, either from one notion of ἀντί, contra, to take up at the other end, and so to bear part of a burden, as the wife is the man’s helper; or as ἀντί signifies vice, or pro, to bear any weight in another’s stead, ἀντιλαμβανόμενος, βοηθός an helper, saith

[c] benefit] The word εὐεργεσία is but once more used in the New Testament, Acts iv. 9. and there it is taken actively, doing good, not receiving it, beneficentia in the active, not beneficium in the passive sense, which, saith Aristotle, is εὐεργέτημα, as it is in the receiver. And thus εὐποιία is doing, not receiving good, with which this holds analogy directly.

1 Timothy 6:3

But the Gnostics, ver. 20, that teach libertinism instead of the doctrine of Christ and the gospel, (see note [f] ch. iii.) are to be known by this character;

1 Timothy 6:4

They are swelled with an opinion of knowledge, (whence they take their title, Gnostics,) whereas indeed they know nothing, and study nothing but disputings and verbal controversies, which have no matter of substance in them, Col. ii. 8; and this is a kind of disease or distemper in them, and all that comes from it is uncharitableness, speaking evil of their superiors, Jude 8, and maintaining impious opinions contrary to moral life, as that of libertinism of all sorts,

¹ as are servants under yokes, ὅσοι εἰσίν ὑπὸ ζυγὸν δοῦλοι. ² the doctrine be not evil

spoken of, ἡ διδασκαλία βλασφημῆται. ³ the rather serve them, μᾶλλον δουλευέτωσαν.

⁴ because they who help to do good are faithful and beloved, ὅτι πιστοί εἰσι καὶ ἀγαπητοί, οἱ

τῆς εὐεργεσίας ἀντιλαμβανόμενοι. ⁵ puffed up, τετύφωται. ⁶ sick, νοσῶν. ⁷ wicked

opinions, ὑπόνοιαι πονηραί.

1 Timothy 6:5

Disputings void of all solidity, empty and unprofitable, such as are proportionable to men whose very understandings are debauched and corrupted, and void of all truth, men that have taken up an opinion (that caused the discourse at this time) that Christian religion (see note [f] ch. iii.) is an advantageous trade, a means of helping one to secular immunities and privileges (as that a servant shall be free by that means): such men as these are fit for ecclesiastical censures or discipline to be passed upon them.

1 Timothy 6:6

As for that opinion of theirs, that Christianity is an advantageous calling, though it be far from true, nay impious, in that sense whereto they apply it, yet in this other it is most orthodox, that a Christian life with a competent sufficient subsistence is all the wealth in the world, and much better than a great deal more wealth.

1 Timothy 6:7

For for any thing above that competency or sufficiency for this life, it is clear it is no way advantageous to us; for as we brought nothing with us into this world, so we cannot carry any out, and so that which we do not spend or use is lost to us.

1 Timothy 6:8

And what that competency or sufficiency is, it is as clear, viz. food and raiment, which is all we stand in need of.

[d] content] Ἀρκεσθησόμεθα τούτοις signifies we shall be satisfied with these. So the Syriac renders it, wherefore meat and clothing are sufficient for us, כפקא (from כפק or שפק) both in sense and sound differing little from the Latin sufficio, only in the Latin termination.

1 Timothy 6:9

Whereas, on the other side, they that set their minds on the getting of riches are thereby betrayed into many temptations and snares to sin, into many desires and pursuits which are both ridiculous and unprofitable of themselves, bring nothing of satisfaction with them, and besides bring great mischiefs upon them, many times most contrary to the designed advantages, and which finally bring ruin even in this world, (and that the Gnostics will find,) and eternal damnation in another.

[e] will be rich] That the βουλόμενοι πλουτεῖν they that will be rich, is part of the character of the Gnostics in this place, and that they were a sort of Christians that made no use of their religion but to their secular advantages, ver. 5, and whensoever it was not reconcilable with thriving in the world, (brought persecution,) made no scruple of renouncing their Christian profession, hath often been said, and may appear from one eminent place of Clemens Alexandrinus, who (opposing τὸν ἀληθῶς γνωστικὸν, the true knower of mysteries, or searcher into profitable cabalas, the Christian indeed to the Gnostic, or knower of mysteries here falsely so called, ver. 20,) hath these words, οἶδεν αὐτὸς καὶ τῆς νηστείας τὰ αἰνίγματα τῶν ἡμερῶν τούτων τῆς τετράδος, καὶ τῆς παρασκευῆς ἐπιφημίζονται γὰρ ἡ μὲν Ἑρμον, ἡ δὲ Ἀφροδίτης· αὐτίκα νηστεύει κατὰ τὸν βίον φιλαργυρίας τε ὁμοῦ καὶ φιληδονίας, ἐξ ὧν αἱ πᾶσαι ἐκφύονται κακίαι, “He knows the mysteries of the fast-days, the fourth and sixth day of the week, one is named by the name of Mercury, the other of Venus, and accordingly he fasts or abstains in his conversation, from love of money, and love of pleasures, from which all evil doth spring.” Where, as love of pleasures, everywhere imputed to the Gnostic heretics, is mentioned as one root of all villany, so is love of money taken notice of as the other (ver. 10.), and both in relation to the Gnostics here, to whom the true Christian is opposed.

1 Timothy 6:10

For at this time it is evident what a deal of mischief hath been caused by the love of this worldly trash, for the preserving of which many have forsaken the orthodox faith, and fallen off to the Gnostic heresy, and brought themselves to a sad and most wretched condition.

1 Timothy 6:11

But thou, which art by God appointed to be a governor in his church, must keep thyself exactly

1 Timothy 6:12

Let Christianity be the race wherein you run, and in that so behave thyself that you may obtain the crown, (see note [c] Phil. iii. and note [d] 2 Pet. i,) to the obtaining of which thou art put into a course by God, and hast, as in one of the Grecian combats, quitted thyself very well before many spectators, suffered a great persecution for the faith of Christ (which many are witnesses of) and held out valiantly.

[f] Fight the good fight] This whole verse alludes to the exercises of the Grecians; in which as there were five sorts, running, wrestling, &c., formerly mentioned, so every of them is commonly styled ἀγὼν, a combat or strife, and they which contended in each of them said, as here, ἀγωνίζεσθαι ἀγῶνα. The rendering of this fight a good fight may make it believed to belong peculiarly to that of cuffing, πυγμή, whence our Latin, pugna, fight, comes. But the word is not here to be so restrained, but set more generally in some common word, as strife or combat, (as ἀγωνίζεσθαι εἰσελθεῖν, strive to enter in at the strait gate, and ἐπαγωνίζεσθαι, Jude 3, to contend earnestly,) and then it will by the consequents be applied to that of racing, where the crown was set over the goal, that he that came foremost, and so conquered, might catch it off and carry it away with him; for so ἐπιλαβοῦ, lay hold, or apprehend, that follows here, and ver. 19, is the word that expresses the catching of the crown from the top of the goal, and eternal life is that crown; and the ἐνώπιον πολλῶν μαρτύρων, before many witnesses, denotes the many spectators that were wont to be at those games, called from thence πανηγύρεις, frequentiae, and solemnities; and so καλεῖν may refer

1 Timothy 6:13

And accordingly I now adjure thee by all that is precious, as thou believest God to be able to raise thee from the dead if thou shouldest perish in the combat, or as thou art a Christian, and thereby obliged to imitate Christ, who when he came before the Roman procurator held out constantly even to death;

1 Timothy 6:14

That thou keep close to the evangelical rule, and continue constant without any blemish or blame, without any falling off in time of hazard, (as some others are observed to do,) until that coming of Christ (so often spoken of, and expected according to his promise) for the rescue of his faithful servants, and destruction of the persecutors and the cowardly: (see note [k] 2 Thess. ii.)

1 Timothy 6:15

Which God shall declare in that season which he thinks most fit and opportune for it, and thereby express his omnipotence, such as nobody can resist, be he never so great and mighty, to the advantage of all his faithful servants;

1 Timothy 6:16

Even that God who only is immortal in himself, and all immortality of others is derived from him, and therefore may safely be trusted with our safety; and who alone reigneth in heaven, and receiveth thither only whom he pleaseth, the great, unapproachable, invisible God, who is by all men to be acknowledged and praised for ever. Amen.

1 Timothy 6:17

And as at all times, so especially in such a season as this, when persecutions reign already, and vengeances are approaching from God upon those that take most care to secure themselves, it will be a

[g] to enjoy] Εἰς ἀπόλαυσιν, εἰς τρυφὴν, saith Phavorinus, a cheerful, comfortable condition, (agreeable to the πάντα all things, and πλουσίως richly, preceding:) and thus it is used, not only in an ill, but good sense, ἀπολαύω πλούτου, enjoying wealth, for εὐδαιμονῶ, being happy, and ἀπολαύω τιμῆς, enjoying honour, for εὐτυχῶ, that other kind of happiness.

1 Timothy 6:18

And to that end to be bountiful, to proportion their acts of charity to their wealth, to abound (not in possessions, but) in good deeds, to be always a dispensing their wealth, liberal to all that want: (see note [c] Acts ii.)

1 Timothy 6:19

Thereby making an advantageous provision for themselves against another world, and, by their acts of charity, gaining security that they shall through God’s promise receive the reward of eternal life.

20, 21. My dear son Timothy, be sure to hold fast that form of sound doctrine which is delivered to Christians from hand to hand, and give no entertainment to those heathenish empty discourses of theology brought in by the heretics, and the discourses of them that falsely call themselves Gnostics or knowing men, vv. 3, 4, (see note [c] 2 Pet. i,) who pretending to more knowledge than ordinary, have quite forsaken the faith of Christ, and disseminated discourses by way of opposition and contradiction to the Christian doctrine. I heartily wish all happiness to thee.

† These words are not read in the King’s MS.

[h] foundation] The word θεμέλιος in this place seems to have a peculiar signification (different from that other of foundation so ordinary in other places), and coming from τίθημι, to lay up, as θησαυρὸς doth, it may possibly signify no more than a treasure, somewhat laid up, and so both ὑποθησαυρίζονται, laying up, going before, and εἰς τὸ μέλλον, for the future, or time to come, following it, would incline to render it. So Tobit iv. 9. in the same matter of almsgiving, θέμα γὰρ ἀγαθὸν θησαυρίζεις, for thou layest up for thyself a good treasure, a good laying up, against the day of necessity. Beyond this, it is the observation of a late critic, Sam. Petit, that the word θεμέλιος may signify in the same latitude that the Hebrew עֶלֶד (which is answerable to it) doth, that is, not only a foundation, but, as the rabbins use the word, a bill of contract, a bond or obligation, that he receives that lends out any thing, upon which he may found a confidence of having it returned to him again. To this perhaps it may be applicable that the Hebrew מוֹכֵד, which is rendered θεμέλιος sometimes, is also rendered συνθήκη, Isa. xxx. 1, a compact. And then it will have this weight here, that the almsgiver by his liberality receives and lays up an obligation from God, that this mercy of his shall be rewarded. And to this notion of the word that of Prov. xix. 7. is very agreeable, He that hath pity on the poor lendeth to the Lord, and that which he hath given he will pay him again. In this sense, saith he, the word is again found 2 Tim. ii. 19, where God’s θεμέλιος is said to have a seal affixed to it, which seems to refer to a bill or bond: and because those seals had their inscriptions on both sides, agreeing to the conditions of the two persons contracting, accordingly it is there added, first on God’s part, The Lord knoweth them that are his, that is, God will be faithful and constant in owning those that are his servants; then, 2ndly, on man’s part, Let every one that nameth the name of Christ depart from iniquity. So that God’s θεμέλιος there may very well signify his χειρόγραφον, bill or bond, (and so here the word may signify also,) which being left with any man as a means to secure him a depositum, a παραθήκη, a pledge or pawn, may well be styled θεμέλιος, from τίθημι, ροπο, somewhat delivered him as his security.

1 Timothy 6:20

[i] oppositions of science] That the γνῶσις ψευδώνυμος, science falsely so called, is set down to denote the heretical crew of the Gnostics, there can be no question, and is elsewhere largely shewed, note [c] on 2 Pet. i. That the first author of these was Simon Magus, is also evident in Irenæus and others of the ancients. Now it seems there were thus early discourses written by him or some of his, for the opposing the true Christian doctrine, and these are here called ἀντιθέσεις oppositions or contradictions: to which agrees that of Dionysius Areopagita περὶ θει. ὄνομ. c. 6, where mentioning them, he styles them οἱ τῆς

HAMMOND ANNOTT. VOL. II. X