1 Timothy 6

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 21 2 8 0 0 CHAPTER VI) Outline of Chapter 6) Theme: The Apostle Paul, Writing to Timothy, Gives Directions For the Administration of the Church) Directions with respect to) Certain Definite Groups and Individuals (continued)) 6:1, 2 E. Slaves) 6:3 10 F. Novelty-teachers who aspire to fame and riches) 6:11 16 G. Timothy himself ) 6:17 19 H. People who are rich in terms of this present age) 6:20, 21 I. Timothy himself ) ) 6:1, 2) 6 1 Let as many as are under (the) yoke, namely, slaves, regard their own��89�� masters as worthy of all honor, in order that the name of God and the doctrine be not reviled. 2 And those who have believing masters, let them not, because these (masters) are brothers, look down upon them, but let them serve all the better because believers are the latter and beloved ones, who reciprocate this kind service.) These things teach and urge.) ) Continuing his admonitions with respect to groups within the Christian community, Paul says:) 1.

Let as many as are under (the) yoke, namely slaves, regard their own masters as worthy of all honor.) It is clear that in this passage the word used in the original (������) means slaves, not servants. It frequently has the latter meaning, and even in the present passage the apostle is trying his level best to change the slave into a beloved servant. (See further N.T.C. on John, Vol. II, p. 306, footnote 184.) In our passage, then, he starts out by talking about real slaves, as is clear from the fact that he defines the concept by saying, as many as are under (the) yoke. The power of a master over his slave was almost absolute, like that over his yoke-animals.) The Roman world was full of slaves. It has been estimated that in Rome itself at one time about a third of the inhabitants belonged to this social class! They had become slaves: a. as prisoners of war, or b. as condemned men, or c. through debt, or d. through kidnaping (which evil reportedly is still continuing in certain parts of the world) or, e. as those who had been sold into slavery by their parents.

Besides, many were born into slavery. Often slaves had their own slaves.) Among all these slaves there were some who had attained to a degree sometimes a high degree of culture. Not only the barber, the butler, and the cook but even the family-physician might be under the yoke. ) Roman law did not forbid the master to treat his slaves harshly. They could be condemned to hard labor, chained, severely lashed, branded upon the forehead (for instance, if they were considered thieves or runaways), or even crucified. Public opinion, however, often asserted itself as a kind of restraint upon intolerable unfairness and cruelty. Besides, in several recorded instances Romans treated their subordinates with eminent fairness, providing liberally for them, and even becoming their friends (cf., for example, the friendship of Pliny for his slave Zosimus).

Manumission was not uncommon. A slave might be permitted to buy his freedom with a sum of money which he had been able gradually to accumulate through the liberality of the master or as a result of extra services, and which by this slave was then, amid ceremonies occurring on the day of emancipation, given to the god, from whom, as it were, he received his freedom and to whom he felt himself thereafter forever indebted. Often slaves were set free by the master s last will.) 1 1 2 8 0 “tw://bible.?id=49.6.5-49.6.9|AUTODETECT|” With the entrance of the Christian religion into the fabric of Roman society, difficult problems arose. It is not surprising, therefore, that Paul deals with various phases of slavery in passages such as the one now under consideration and also in ) 7 1 -1 9 0 “tw://bible.?id=49.6.5-49.6.9|AUTODETECT|” Eph. 6:5 9) 1 1 -1 9 0 “tw://bible.?id=51.3.22-51.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.22-51.4.1|AUTODETECT|” Col. 3:22 4:1) 1 1 -1 9 0 “tw://bible.?id=56.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.9|AUTODETECT|” Titus 2:9) 1 1 -1 9 0 0 ; and in the letter to Philemon.) 1 1 2 8 0 0 His way toward a solution commends itself by reason of its evident wisdom. It avoids extremes which would have resulted in much harm both to the slave and to his master, and would have reflected dishonor upon the cause of the Christian religion. He advocated neither outright revolt by the slaves nor the continuation of the status quo. Instead of recommending either of these he aimed by the law of indirection to destroy the very essence of slavery, with all its attendant evils. This method, though for a while maintaining slavery in outward form, was, nevertheless, the surest and most commendable way of working toward the final goal of complete abolition of this gruesome, inhuman institution. It aimed to destroy slavery without waging a war to do so!

Let the slave honor his master, and let the master be kind to his slave. Let both bear in mind that with God there is no respect of persons. That was the principle. Thus the ill-will, dishonesty, and laziness of many slaves would be replaced by willing service, integrity, and industry. Thus also the cruelty and brutality of many masters would melt into kindness and love. The grace of Christ, working from within outward which is ever the way of the kingdom of God! would become a penetrating leaven, tending to transform the whole lump.) 1 1 2 8 0 “tw://bible.?id=55.2.21|AUTODETECT|” Let then those who are under the yoke regard their masters 7 1 -1 9 0 “tw://bible.?id=55.2.21|AUTODETECT|” II Tim. 2:21) 1 1 -1 9 0 “tw://bible.?id=56.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.9|AUTODETECT|” Titus 2:9) 1 1 -1 9 0 “tw://bible.?id=54.6.4|AUTODETECT|” , a word which even more than kurios stresses the authority which the slave-owner wielded over his slave)��90�� as worthy of all honor (see footnote 82). Whenever it is at all possible thus to respect the master, let the slave do so, in order that the name of God and the doctrine be not reviled 7 1 -1 9 0 “tw://bible.?id=54.6.4|AUTODETECT|” I Tim. 6:4) 1 1 -1 9 0 “tw://bible.?id=23.52.5|AUTODETECT|” ). God s redemptive revelation in Christ, in other words God s name, and also his instruction, the teaching of the gospel, would become contemptible in the eyes of the masters if the slaves treated them with disdain and the spirit of rebellion. And nothing is more important than God s name and his doctrine! These must not be exposed to ridicule or abuse 7 1 -1 9 0 “tw://bible.?id=23.52.5|AUTODETECT|” Is. 52:5) 1 1 -1 9 0 “tw://bible.?id=45.2.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.2.24|AUTODETECT|” Rom. 2:24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 2. A peculiar problem presented itself with respect to believing slaves who had believing masters. Says Paul: And those who have believing masters, let them not, because these (masters) are brothers, look down upon them, but let them serve all the better because believers are the latter and beloved ones, who reciprocate this kind service.) 1 1 2 8 0 “tw://bible.?id=48.3.28|AUTODETECT|” A Christian slave who had a Christian master might be inclined to say in his heart, If my master is really a Christian, how can he keep me as his slave? His religion must not amount to very much. Besides, how can I be equal to my master in church 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 1 1 -1 9 0 “tw://bible.?id=52.2.8|AUTODETECT|” ), and yet inferior to him at home? Such an attitude would lead to trouble all around. So the apostle recommends the very opposite attitude: if the slave is in an exceptionally privileged position, having a believing master, let him render exceptional service! Christian masters are brothers in Christ. They are believers, beloved, loved both by their fellow-believers and by God 7 1 -1 9 0 “tw://bible.?id=52.2.8|AUTODETECT|” I Thess. 2:8) 1 1 -1 9 0 0 ). And not only for this reason should slaves serve such masters all the better, but also because the latter are gentle and considerate. Christian employers are the ones who reciprocate��91�� this kind service (literally, the good deed). They are taking upon themselves (������������) the responsibility of giving a return (���; hence the entire participle is ���������������) for the ready and enthusiastic co-operation of their slaves. But shall we still say slaves; have not the slaves become servants now?) 1 1 2 8 0 0 These things teach and urge (Or: keep teaching and urging).) 1 1 2 8 0 “tw://bible.?id=54.1.3|AUTODETECT|” What Paul has been saying with reference to slaves (in verses 1 and 2) must be dinned into the ears of the people. Timothy must teach these things. However, not only upon the minds of the people and of their presbyters must he make an impression but also upon their wills. He must urge as well as teach these things. In this connection the present imperatives for both verbs probably point in the direction of the necessity of constant repetition: keep on teaching and keep on urging. The second verb has the basic meaning: to call to one s side. See also ) 7 1 -1 9 0 “tw://bible.?id=54.1.3|AUTODETECT|” I Tim. 1:3) 1 1 -1 9 0 “tw://bible.?id=54.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.2.1|AUTODETECT|” 2:1) 1 1 -1 9 0 “tw://bible.?id=54.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.1|AUTODETECT|” 5:1) 1 1 -1 9 0 “tw://bible.?id=55.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.2|AUTODETECT|” II Tim. 4:2) 1 1 -1 9 0 “tw://bible.?id=56.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.9|AUTODETECT|” Titus 1:9) 1 1 -1 9 0 “tw://bible.?id=56.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.6|AUTODETECT|” 2:6) 1 1 -1 9 0 “tw://bible.?id=56.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.15|AUTODETECT|” 2:15) 1 1 -1 9 0 0 . Derived meanings are: to appeal to or to entreat, to admonish, to exhort, to urge, to encourage or to comfort. Here the meaning urge best fits the context.) 1 16 2 8 0 0 What is especially important in this connection is that, wholly contrary to certain present-day trends, the apostle is definitely not of the opinion that all propositions touching religion and ethics are necessarily subjective and relative, and that the only justifiable method of arriving at some measure of truth is that of asking questions, such as, Brother Brown, what do you think of this? and Brother Smith, what is your opinion about that? Paul has accepted certain definite propositions which he considers to be the truth of God! He wants these to be taught! And he requests that Timothy urge their acceptance and application to life! See also 4:11 and 5:7.) ) 6:3 10) 3 If anyone teaches differently and does not come over to the sound words of our Lord Jesus Christ and to the doctrine that harmonizes with godliness, 4 he is blinded with conceit, knowing nothing, but possessed with a morbid craving for controversies and word-battles, (the sources) out of which proceed envy, wrangling, revilings, base suspicions, 5 and mutual altercations between men depraved in mind and deprived of the truth, who imagine that the (practice of) godliness is gain.) 6 And it is a great gain, namely, the (practice of) godliness with soul-sufficiency.��92�� 7 For nothing did we bring into the world, (just as it is evident) that neither are we able to carry anything out of it. 8 But having nourishment and shelter, we shall regard these as sufficient.��93��) 9 But those who are eager to be rich fall into temptation and a snare and numerous senseless and hurtful cravings, such as plunge the members of the human race into ruin and destruction. 10 For, a root of all the evils is the love of money, and some people, reaching out after it, have wandered away from the faith, and have pierced themselves with numerous pangs.) ) 3 5. If anyone teaches differently and does not come over to the sound words of our Lord Jesus Christ and to the doctrine that harmonizes with godliness, he is blinded with conceit.) From the sound and intensely practical doctrine of Paul samples of which have just been given to the unfruitful disputations of false teachers, was, indeed, a far cry.

The very contrast causes Paul to return to the subject of chapter 1 (see especially in that chapter verses 3 7, 19, 20). Note the similarity between the two paragraphs:) Chapter 1: Chapter 6: ) certain individuals (verse 3) anyone (verse 3) ) teaching differently (verse 3) teaching differently (verse 3) ) disputes (verse 4) controversies (verse 4) ) sound doctrine (verse 10) sound words (verse 3) ) ) ) 1 1 2 8 0 “tw://bible.?id=54.3.6|AUTODETECT|” Novelty-teachers and hair-splitters! The apostle was fully acquainted with them. He emphasizes that any peddler of ponderous platitudes about the law of Moses, any specialist in specious speculations about ancestors, is blinded with conceit. Such a person is full of smoke, besmoked, befogged, beclouded 7 1 -1 9 0 “tw://bible.?id=54.3.6|AUTODETECT|” I Tim. 3:6) 1 1 -1 9 0 “tw://bible.*?id=54.2.2|AUTODETECT|” ). Two ideas are combined here: moral-spiritual denseness and conceit. The first is the result of the second. This description is true with respect to every dissenter who does not come over to the sound words of our Lord Jesus Christ. The verb used in the original (����������� which is favored by textual evidence both internal and external) has here a meaning not far removed from its primary sense: come to, approach. Here it seems to mean come over to, that is, join, fall in with.

This is a little stronger than consent to or agree with. A mere listener may mentally agree with the words of a speaker. An enthusiastic listener will come over to or join the speaker. He will not only agree, but he will express that agreement. He will chime in. He will eagerly come to the same fountain and will drink the same water.

He will take to heart and will begin to proclaim the sound words of our Lord Jesus Christ, the pure and perfect unimpaired, uninfected, and in that sense healthy, sound truths which issued from Christ s mouth and were exemplified in his life and death. Viewed as a whole, these words constitute the doctrine that harmonizes with godliness. This doctrine is the expression of the inner attitude of complete devotion to God, that is, of godliness 7 1 -1 9 0 “tw://bible.?id=54.2.2|AUTODETECT|” I Tim. 2:2) 1 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” 3:16) 1 1 -1 9 0 “tw://bible.?id=54.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.7|AUTODETECT|” 4:7) 1 1 -1 9 0 “tw://bible.?id=54.4.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.4.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=54.6.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.5|AUTODETECT|” 6:5) 1 1 -1 9 0 “tw://bible.?id=54.6.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.6.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=54.6.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.6.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=55.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.5|AUTODETECT|” II Tim. 3:5) 1 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” Titus 1:1) 1 1 -1 9 0 “tw://bible.?id=54.5.4|AUTODETECT|” . Cf. the verb, ) 7 1 -1 9 0 “tw://bible.?id=54.5.4|AUTODETECT|” I Tim. 5:4) 1 1 -1 9 0 “tw://bible.?id=55.3.12|AUTODETECT|” ; and the adverb, ) 7 1 -1 9 0 “tw://bible.?id=55.3.12|AUTODETECT|” II Tim. 3:12) 1 1 -1 9 0 “tw://bible.?id=56.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.12|AUTODETECT|” Titus 2:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Now the person who, in his blind conceit and obstinate dissent refuses to come over to such doctrine which tallies with godliness, is prevented from knowing anything. Living in a mental, moral, and spiritual world of his own making, he is now completely out of touch with reality. Hence, Paul continues: knowing nothing, but possessed with a morbid craving for controversies and word-battles, (the sources) out of which proceed envy, wrangling, revilings, base suspicions, and mutual altercations between men depraved in mind and deprived of the truth.) 1 1 2 8 0 “tw://bible.?id=54.1.4|AUTODETECT|” When a person rejects sound or healthy words, sickness results. This sickness reveals itself in a morbid craving for controversies and word-battles 7 1 -1 9 0 “tw://bible.*?id=54.1.4|AUTODETECT|” I Tim. 1:4) 1 1 -1 9 0 0 ). The man stricken with such a disease will make mountains out of molehills. Somewhat after the fashion illustrated in The Talmud, he will get all excited about questions like this one, Is it permissible on the Sabbath to throw away the pits of dates? One person might answer, The pits of dates to which some of the meat adheres may be thrown away. Other pits must not be thrown away. Another person would disagree and express his contrary opinion in no uncertain terms.

Again, the question might be asked, If it be permissible to throw them away, where and how should they be thrown? And the answer might be, They should be thrown outside. To which another might reply, No, indeed, they should be thrown under the bed. Or, he might say, The person confronted on the Sabbath with the problem of what to do with datepits should turn his face toward the back of the bed and throw out the pits with his tongue. ) 1 8 2 8 0 0 At times a mere name of some ancestor might start a controversy. The name might be changed into several anagrams, one anagram suggesting this, the other that. Or, the name might cause one to recall a story which had been transmitted by oral tradition. But one story would contradict another story, and this, too, might lead to a heated argument.) Thus, broken cisterns which hold no water would be substituted for the living fountain of God s Word.��94��) Some people seem to take delight in such quibbling, such, word-battles. Hence, Paul sets forth its bitter fruits:) a. envy. One disputant, smarting under defeat, begins to waste away.

He is filled with malignant ill will, with poisonous spite against the victor.) b. wrangling. This results from envy. The person who was worsted in the argument is unwilling to admit defeat. Bitter discord follows. One man is constantly contradicting the other. If we were to speak in the language of mythology, we might say that Eris, the goddess of strife, who was considered to be closely related to Ares, the god of war, has a field-day.) c. revilings.

The Greek word used is blasphemies. But in Greek this word has a somewhat broader meaning than in English. While in our language it refers to abusive language with respect to God or things religious, that is, to defiant irreverence (see on verse 1 above), in the original it refers to insults directed either against God or against man. In the present instance the latter is clearly meant: scornful and insolent language directed against a human opponent, slander, defamation.) d. base suspicions. All looks yellow to the jaundiced eye (Pope). The mind of the envious individual is haunted by mistrust and foreboding.

He begins to suspect his opponent s every action, word, and even gesture. He imagines that there is an occult reason behind every move of the person whom he considers his adversary. This disease, moreover, is contagious.) e. mutual altercations or incessant frictions. When the mad novelty-dispenser meets his opponent again, to discuss other religious matters, he either glares and glowers, or else he smoulders within but puts on an act by the seeming imperviousness of his demeanor. Underneath, however, he boils. He is vengefully nettled, convulsively agitated, thirsting for blood.

The two men rub each other the wrong way (note root-idea in the original). Their religious discussions frequently assume the nature of diatribes, in the unfavorable sense of that term . Such disputations are full of scurrilous abuse, stinging insult, and heated invective, or else of covert insinuation, malicious innuendo, and thinly veiled disdain.) 1 1 2 8 0 “tw://bible.*?id=54.3.16|AUTODETECT|” Such conduct and its bitter fruits mark the men who are depraved in mind and deprived of the truth. It is God himself who endowed man with intelligence, so that he is able to reflect on the higher things of life. Yet, with respect to this precious gift, namely, the intelligence, the errorists at Ephesus and vicinity have corrupted themselves, so that they have now entered the abiding state of being depraved in mind. The depraved mind opposes the truth and welcomes the lie, until at last those who possess such a mind become completely and permanently separated from the truth: God s objective revelation as revealed in his Word. Envy, wrangling, revilings, base suspicions, and mutual altercations lead to mental, moral, and spiritual sterility. Those who practise such things are so completely occupied with themselves and their own interests that in their hearts there is neither time nor room for God and his revealed truth.

This selfishness is clear also from the fact that the apostle describes them as being men who imagine that the (practice of) godliness is gain. For the sake of becoming rich (not merely for the sake of gaining a livelihood) they outwardly practise godliness. They make a show of their religion 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” I Tim. 3:16) 1 1 -1 9 0 0 ). In the meantime they charge exorbitant fees for the instruction (?) which they impart. (For Paul s attitude with respect to the question of receiving remuneration for evangelistic labor see N.T.C. on I and II Thessalonians, pp. 66, 67.)) 1 1 2 8 0 “tw://bible.?id=54.4.8|AUTODETECT|” 6, 7. The truly godly person is not interested in becoming rich. He possesses inner resources which furnish riches far beyond that which earth can offer. Hence, with respect to this genuine godly life Paul continues: And it is great gain, namely, the (practice of) godliness with soul-sufficiency. This is the life of true devotion to God. It is of benefit in every way, 7 1 -1 9 0 “tw://bible.?id=54.4.8|AUTODETECT|” I Tim. 4:8) 1 1 -1 9 0 0 ). Such Christian living springs from the source of and is accompanied by soul-sufficiency.��95��) 1 1 2 8 0 “tw://bible.?id=45.8.28|AUTODETECT|” The truly pious individual has peace with God, spiritual joy, assurance of salvation, the conviction that to them that love God all things work together for good, even to them that are called according to his purpose 7 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” Rom. 8:28) 1 1 -1 9 0 “tw://bible.?id=42.12.19|AUTODETECT|” ). Hence, he feels no need of ample (earthly!) goods stored up for many years, which can never satisfy the soul 7 1 -1 9 0 “tw://bible.?id=42.12.19|AUTODETECT|” Luke 12:19) 1 1 -1 9 0 “tw://bible.?id=42.12.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.12.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=50.4.10-50.4.13|AUTODETECT|” ). He is content with what he has. Cf. ) 7 1 -1 9 0 “tw://bible.?id=50.4.10-50.4.13|AUTODETECT|” Phil. 4:10 13) 1 1 -1 9 0 0 . For, earthly possessions do not pertain to the self, which is clear from the fact that nothing did we bring into the world, (just as it is evident) that��96�� neither are we able to carry anything out of it.) 1 1 2 8 0 “tw://bible.?id=18.1.21|AUTODETECT|” The apostle is clearly thinking of Job s famous saying, Naked came I out of my mother s womb, and naked shall I return 7 1 -1 9 0 “tw://bible.?id=18.1.21|AUTODETECT|” Job 1:21) 1 1 -1 9 0 “tw://bible.?id=21.5.14|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=21.5.14|AUTODETECT|” Eccl. 5:14) 1 1 -1 9 0 “tw://bible.?id=21.5.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=21.5.15|AUTODETECT|” 15) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 8. Hence, we shall not strive after earthly riches. But having nourishment and shelter, we shall regard these as sufficient (or: with these we shall be content).) For nourishment and shelter the original has the plural . Our word nourishment is sufficiently comprehensive to include all the articles of food that are necessary to support physical life, just as our word shelter indicates whatever is necessary for the outward protection of the body. The rendering food and clothing is less exact. The original in all probability, includes the dwelling in which a man resides as well as the garment which he wears.

The Lord does not demand of us that, having clothing, we do not even look for a tent or a house in which to live. The desire to meet the needs of the body is not criticized. It is the yearning for material riches, as if these could satisfy the soul, that is here condemned, as is evident also from that which follows, namely,) 9. But those who are eager to be rich fall into temptation and a snare and numerous senseless and hurtful cravings.) 1 1 2 8 0 “tw://bible.?id=59.1.2|AUTODETECT|” Paul does not condemn desire as such. He is not a Stoic but a Christian. What he condemns is the desire to be rich. Such people fall into temptation. (The word in the original means either trial or temptation. Classic example illustrating first the one and then the other meaning is ) 7 1 -1 9 0 “tw://bible.?id=59.1.2|AUTODETECT|” James 1:2) 1 1 -1 9 0 “tw://bible.?id=59.1.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.1.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=54.3.7|AUTODETECT|” . In the present instance the meaning temptation is clear from the context.) As a snare 7 1 -1 9 0 “tw://bible.?id=54.3.7|AUTODETECT|” I Tim. 3:7) 1 1 -1 9 0 “tw://bible.?id=30.2.7|AUTODETECT|” ) keeps an animal imprisoned, so the ungovernable passion for wealth fastens its clutching tentacles about those who pant after the dust of the earth 7 1 -1 9 0 “tw://bible.?id=30.2.7|AUTODETECT|” Am. 2:7) 1 1 -1 9 0 “tw://bible.?id=19.39.6|AUTODETECT|” ). Cf. ) 7 1 -1 9 0 “tw://bible.?id=19.39.6|AUTODETECT|” Ps. 39:6) 1 1 -1 9 0 “tw://bible.?id=20.28.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.28.20|AUTODETECT|” Prov. 28:20) 1 1 -1 9 0 “tw://bible.?id=40.6.19-40.6.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.6.19-40.6.21|AUTODETECT|” Matt. 6:19 21) 1 1 -1 9 0 “tw://bible.?id=40.6.24-40.6.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.24-40.6.26|AUTODETECT|” 24 26) 1 1 -1 9 0 “tw://bible.?id=40.19.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.24|AUTODETECT|” 19:24) 1 1 -1 9 0 “tw://bible.?id=59.5.1-59.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.1-59.5.6|AUTODETECT|” James 5:1 6) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.20.26-40.20.28|AUTODETECT|” Moreover, Sin never walks alone. The desire to become rich causes the man who, in today s terminology, is an incarnation of fat dividends to fall into numerous cravings. One kind of craving easily leads to another. The person who craves riches generally also yearns for honor, popularity, power, ease, the satisfaction of the desires of the flesh, etc. All spring from the same root, selfishness, which, being the worst possible method of really satisfying the self, is both senseless and hurtful 7 1 -1 9 0 “tw://bible.?id=40.20.26-40.20.28|AUTODETECT|” Matt. 20:26 28) 1 1 -1 9 0 “tw://bible.?id=43.12.25|AUTODETECT|” ; see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.12.25|AUTODETECT|” John 12:25) 1 1 -1 9 0 “tw://bible.?id=43.12.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.26|AUTODETECT|” 26) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 In the original the sentence is conspicuous by virtue of its beautiful alliteration. The constantly recurring letter p (�) strikes the eye and then the ear, and probably serves to fix the saying more firmly in the mind, as if we were to say:) Those who desire to be opulent precipitate themselves into evil promptings and perilous pitfalls and into numerous precarious passions. ) These cravings, passions, or lusts of which the apostle speaks are described as such as plunge the members of the human race into ruin and destruction.) Instead of the gain which they were seeking (see verse 5), the men whose hearts are set on riches experience only loss. In the original the words ruin and destruction are both derived from a verb whose secondary meaning is to lose.) Note the progressive and climactic character of the movement which is portrayed here. First, these men are described as desiring the wrong thing, namely, material wealth. Soon they lose their footing and fall into temptation and a snare and numerous senseless and hurtful cravings. Finally, these cravings plunge them into ruin and destruction.

Wretched men! They have guided their vessel to the very brink of the cataract, which, in its turn, plunges them into the awesome depths. For examples see the next verse.) 10. The situation as described is correct, For a root of all the evils is the love of money.��97��) 1 1 2 8 0 “tw://bible.?id=58.12.15|AUTODETECT|” The apostle does not say that the love of money is the (one and only) root of all existing evils, but that it is a root. Though it is true that a word does not always have to be preceded by the article the to be definite, it surely is not wise to apply the exception when this would bring Paul s words into conflict with the facts of daily experience and with other passages of Scripture. There are other roots or sources of evil besides the love of money, for example, bitterness 7 1 -1 9 0 “tw://bible.?id=58.12.15|AUTODETECT|” Heb. 12:15) 1 1 -1 9 0 “tw://bible.?id=59.1.15|AUTODETECT|” ; cf. also ) 7 1 -1 9 0 “tw://bible.?id=59.1.15|AUTODETECT|” James 1:15) 1 1 -1 9 0 “tw://bible.?id=30.2.6|AUTODETECT|” ). But avarice is, indeed, a root of all the evils, or of all kinds of evil. It caused the man with very many flocks and herds (in Nathan s parable) to steal the poor man s one little ewe lamb, the rich young ruler to turn away from Christ, the rich fool (of Christ s parable) to deceive himself into thinking that all was well, the rich man (of another parable told by the Lord) to neglect poor Lazarus, Judas to betray his master and commit suicide, Ananias and Sapphira to tell lies, and the rich oppressors of James epistle 7 1 -1 9 0 “tw://bible.?id=30.2.6|AUTODETECT|” Amos 2:6) 1 1 -1 9 0 “tw://bible.?id=30.2.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=30.2.7|AUTODETECT|” 7) 1 1 -1 9 0 0 ) to exploit those who worked for them. None of these escaped punishment. The desire for riches, moreover, has been the cause of innumerable frauds, dollar-sign marriages, divorces, perjuries, robberies, poisonings, murders, and wars. And in the heart of man this sinful craving has led to numerous pangs (see below).) 1 1 2 8 0 0 In the present connection Paul is thinking especially of church-members, as is also clear from what follows: and some people, reaching out after it,��98�� have wandered away from the faith, and have pierced themselves with numerous pangs.) 1 1 2 8 0 “tw://bible.?id=54.3.1|AUTODETECT|” People who thus reach out after 7 1 -1 9 0 “tw://bible.?id=54.3.1|AUTODETECT|” I Tim. 3:1) 1 1 -1 9 0 0 ) money are like the planets. They have wandered away from, literally planeted away from (������������) the faith. The word planet means wanderer, for that is exactly what a planet is. Not in the sense that the earth or the other planets are thrown out of their appointed orbits. Their orbits have been fixed, so that it is possible by means of six or seven elements of a planetary orbit to predict exactly where in the sky each planet will be. But in relation to the fixed stars, the planets, revolving around the sun, seem to wander about. This accounts for their name.) 1 6 2 8 0 0 Now it is from the faith, the truth as confessed by the church (for this objective sense of the term faith see p. 11), that these people have wandered away. They have gone astray in inner attitude, in outward conduct, and even in the profession of the lips, that is, in the things which they are now teaching. But in so doing they have pierced themselves (as a man pierces himself with a spear) with numerous pangs. Among these pangs are unrest, boredom, dissatisfaction, gloom, envy. In the pocket of a rich man who had just committed suicide was found $30,000 and a letter which read in part: I have discovered during my life that piles of money do not bring happiness. I am taking my life because I can no longer stand the solitude and boredom.

When I was an ordinary workman in New York, I was happy. Now that I possess millions I am infinitely sad and prefer death (Quoted by W. A. Maier, For Better Not For Worse, p. 223).) ) 6:11 16) 11 But you, O man of God, flee away from these things, and run after righteousness, godliness, faith, love, endurance, gentleness. 12 Fight the noble fight of the faith; take hold of that everlasting life to which you were called when you confessed the beautiful confession��99�� in the presence of many witnesses. 13 In the presence of God who endues all things with life, and of Christ Jesus who while testifying before Pontius Pilate made the beautiful confession,��100�� 14 I charge you to keep the commission��101�� without spot and above reproach until the appearing of our Lord Jesus Christ, 15 which in due season��102�� he will display, (even he) the blessed and only Sovereign, the King of kings and Lord of lords, 16 the only One possessing immortality, dwelling in light unapproachable, whom no human being has (ever) seen or is able to see; to whom (be) honor and strength eternal. Amen.) ) 11. Over against the vices which Paul has just condemned (see verses 3 10) stand the virtues which Timothy is urged to cultivate: But you, O man of God, flee away from these things, and run after righteousness, faith, love, endurance, gentleness.) 1 1 2 8 0 “tw://bible.?id=52.5.15|AUTODETECT|” Timothy is urged to flee away from such things as wickedness, gold-hunger, error, envy, wrangling, reviling; and to run after, pursue or eagerly seek after 7 1 -1 9 0 “tw://bible.?id=52.5.15|AUTODETECT|” I Thess. 5:15) 1 1 -1 9 0 “tw://bible.?id=45.12.13|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.12.13|AUTODETECT|” Rom. 12:13) 1 1 -1 9 0 “tw://bible.?id=46.14.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.14.1|AUTODETECT|” I Cor. 14:1) 1 1 -1 9 0 “tw://bible.?id=50.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.12|AUTODETECT|” Phil. 3:12) 1 1 -1 9 0 “tw://bible.?id=5.33.1|AUTODETECT|” ) their opposites, namely, righteousness, godliness, faith, love, endurance, gentleness. This befits him as a man of God. In the old dispensation this was a designation of the person who by God had been entrusted with a high office 7 1 -1 9 0 “tw://bible.?id=5.33.1|AUTODETECT|” Deut. 33:1) 1 1 -1 9 0 “tw://bible.?id=19.90.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.90.1|AUTODETECT|” Ps. 90:1) 1 1 -1 9 0 “tw://bible.?id=14.8.14|AUTODETECT|” ; David, ) 7 1 -1 9 0 “tw://bible.?id=14.8.14|AUTODETECT|” II Chron. 8:14) 1 1 -1 9 0 “tw://bible.?id=12.1.9|AUTODETECT|” ; Elijah, ) 7 1 -1 9 0 “tw://bible.?id=12.1.9|AUTODETECT|” II Kings 1:9) 1 1 -1 9 0 “tw://bible.?id=9.2.27|AUTODETECT|” ; the prophets, ) 7 1 -1 9 0 “tw://bible.?id=9.2.27|AUTODETECT|” I Sam. 2:27) 1 1 -1 9 0 “tw://bible.?id=62.2.20|AUTODETECT|” ). In the new dispensation, now that every believer is viewed as a partaker of the anointing of the Holy One, and therefore as a prophet, priest, and king 7 1 -1 9 0 “tw://bible.?id=62.2.20|AUTODETECT|” I John 2:20) 1 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” I Peter 2:9) 1 1 -1 9 0 “tw://bible.?id=55.3.17|AUTODETECT|” ), the description is used with respect to any and every believer, as is clear from ) 7 1 -1 9 0 “tw://bible.?id=55.3.17|AUTODETECT|” II Tim. 3:17) 1 1 -1 9 0 0 . And surely, if every Christian is a man of God, Timothy, having been placed in a position of great responsibility, is this in a special sense. Now a man of God is God s peculiar possession, his special ambassador. He is, accordingly, the very opposite of the man whose owner is Mammon, whose commands he obeys.) 1 1 2 8 0 “tw://bible.?id=56.2.2|AUTODETECT|” Timothy, then, as a man of God, must run after righteousness,��103�� the state of heart and mind which is in harmony with God s law, and will lead to godliness, the godly life, truly pious conduct. Faith, love, and endurance belong together��104�� 7 1 -1 9 0 “tw://bible.?id=56.2.2|AUTODETECT|” Titus 2:2) 1 1 -1 9 0 “tw://bible.?id=55.3.10|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=55.3.10|AUTODETECT|” II Tim. 3:10) 1 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” then ) 7 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” I Thess. 1:3) 1 1 -1 9 0 “tw://bible.?id=51.1.4|AUTODETECT|” ) just like faith, love, and hope 7 1 -1 9 0 “tw://bible.?id=51.1.4|AUTODETECT|” Col. 1:4) 1 1 -1 9 0 “tw://bible.?id=51.1.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.1.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=46.13.13|AUTODETECT|” ; cf. faith, hope, and love, ) 7 1 -1 9 0 “tw://bible.?id=46.13.13|AUTODETECT|” I Cor. 13:13) 1 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” ), for endurance is the fruit of hope 7 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” I Thess. 1:3) 1 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” ). It is the grace to bear up under adversities; for example, persecution. It amounts to stedfastness no matter what may be the cost, in the full assurance of future victory. 7 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” I Thess. 1:3) 1 1 -1 9 0 “tw://bible.?id=52.5.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.14|AUTODETECT|” 5:14) 1 1 -1 9 0 “tw://bible.?id=53.1.4|AUTODETECT|” footnote 108 ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.4|AUTODETECT|” II Thess. 1:4) 1 1 -1 9 0 “tw://bible.?id=53.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.5|AUTODETECT|” 3:5) 1 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” ). As to faith, this concept is here used in the subjective sense, active reliance on God and his promises. And love, with Paul, is broad as the ocean, having as its object God in Christ, believers, and in a sense everyone 7 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” I Tim. 1:5) 1 1 -1 9 0 “tw://bible.?id=54.1.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.1.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=54.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.2.15|AUTODETECT|” 2:15) 1 1 -1 9 0 “tw://bible.?id=54.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.12|AUTODETECT|” 4:12) 1 1 -1 9 0 “tw://bible.?id=55.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.7|AUTODETECT|” II Tim. 1:7) 1 1 -1 9 0 “tw://bible.?id=55.1.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=55.1.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=55.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.22|AUTODETECT|” 2:22) 1 1 -1 9 0 “tw://bible.?id=55.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.10|AUTODETECT|” 3:10) 1 1 -1 9 0 “tw://bible.?id=56.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.2|AUTODETECT|” Titus 2:2) 1 1 -1 9 0 “tw://bible.?id=52.3.12|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=52.3.12|AUTODETECT|” I Thess. 3:12) 1 1 -1 9 0 “tw://bible.?id=55.3.10|AUTODETECT|” ). When these virtues are present, gentleness of spirit will certainly result. The word thus translated is found only here in the Greek Bible. Comparison with ) 7 1 -1 9 0 “tw://bible.?id=55.3.10|AUTODETECT|” II Tim. 3:10) 1 1 -1 9 0 0 indicates that it is akin in meaning to longsuffering (patience with respect to persons).) 1 1 2 8 0 “tw://bible.?id=58.12.1|AUTODETECT|” 12. Comparing the Christian life with a contest, the apostle continues his admonition in these words: Fight the noble fight of the faith. The sense is that Timothy must continue to fight this noble fight, just as he must continue to flee away from the vices of his opponents and to pursue the opposite virtues. It is true that literally the words in the original are: Contend (in) the noble contest of the faith, and that the word contest (���, a. gathering, especially for games or contests; b. the contest itself; c. the agony, anguish or anxiety that is connected with it; and d. agony, anguish, anxiety, concern or solicitude, in general) may refer to any kind of contest or conflict, whether physical for example, a race 7 1 -1 9 0 “tw://bible.?id=58.12.1|AUTODETECT|” Heb. 12:1) 1 1 -1 9 0 “tw://bible.?id=50.1.30|AUTODETECT|” ) or spiritual 7 1 -1 9 0 “tw://bible.?id=50.1.30|AUTODETECT|” Phil. 1:30) 1 1 -1 9 0 “tw://bible.?id=51.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.1|AUTODETECT|” Col. 2:1) 1 1 -1 9 0 “tw://bible.?id=46.9.24|AUTODETECT|” ; and see N.T.C. on I These. 2:2). It is also true, however, that when Paul (in distinction from the author of the epistle to the Hebrews) is comparing the Christian life with a race, he makes this very clear by using such words as running, race, stadium 7 1 -1 9 0 “tw://bible.?id=46.9.24|AUTODETECT|” I Cor. 9:24) 1 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” II Tim. 4:7) 1 1 -1 9 0 “tw://bible.?id=46.9.24-46.9.27|AUTODETECT|” ). It is safe to conclude that when he compares the Christian life with any contest (using either the noun or the verb or both) except a race, the underlying figure is that of a boxing-bout or wrestling-match or something similar 7 1 -1 9 0 “tw://bible.?id=46.9.24-46.9.27|AUTODETECT|” I Cor. 9:24 27) 1 1 -1 9 0 “tw://bible.?id=54.6.12|AUTODETECT|” ). Therefore, the rendering, Fight the good fight of the faith (A.R.V., R.S.V., cf. A.V.) is not really wrong but approaches very nearly what the apostle had in mind. The passage, ) 7 1 -1 9 0 “tw://bible.?id=54.6.12|AUTODETECT|” I Tim. 6:12) 1 1 -1 9 0 “tw://bible.?id=54.1.18|AUTODETECT|” , reminds one of the slightly different figure. War the good (or noble or excellent) warfare 7 1 -1 9 0 “tw://bible.?id=54.1.18|AUTODETECT|” I Tim. 1:18) 1 1 -1 9 0 “tw://bible.?id=54.4.7|AUTODETECT|” ). 7 1 -1 9 0 “tw://bible.?id=54.4.7|AUTODETECT|” I Tim. 4:7) 1 1 -1 9 0 “tw://bible.?id=54.4.8|AUTODETECT|” b, ) 7 1 -1 9 0 “tw://bible.?id=54.4.8|AUTODETECT|” 8) 1 1 -1 9 0 0 .)) 1 1 2 8 0 “tw://bible.?id=54.6.4|AUTODETECT|” In distinction from the word-battles of the opponents 7 1 -1 9 0 “tw://bible.?id=54.6.4|AUTODETECT|” I Tim. 6:4) 1 1 -1 9 0 0 ), Timothy must carry on the noble fight that springs from and is inspired by his faith (probably the same sense as in the preceding verse).) 1 1 2 8 0 0 Paul continues: take hold of that everlasting life to which you were called when you confessed the beautiful confession in the presence of many witnesses.) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” By putting up a successful fight, one is already getting a firm grip on (note the aorist tense now, in distinction from the present in the clause which precedes) everlasting life. This life pertains to the future age, to be sure, to the realm of glory, but in principle becomes the possession of the believer even here and now. It is actually ever-lasting, never-ending, life. Yet, though whenever the life so qualified pertains to man the quantitative idea is not excluded, the emphasis is on the qualitative: this is the life which manifests itself in fellowship with God, in partaking of his holiness, love, peace, and joy. 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 0 .)) 1 2 2 8 0 0 The idea that this everlasting life is here pictured as being wholly future a kind of reward which one does not receive in any degree until the conflict is over , hardly does justice to the flavor of the imperative, and would also seem to be in conflict with the words which immediately follow: to which you were called when you confessed the beautiful confession in the presence of many witnesses. Note: to which, that is, this calling makes one a possessor of everlasting life. When, on Paul s first missionary journey, Timothy was called (both externally and internally), he had in connection with his baptism professed his faith publicly. While even today such a confession is beautiful, or noble (����), it must have seemed more so at a time when practically the entire world was opposed to the gospel of Christ.) The admonition, Fight the noble fight of the faith; take hold of that everlasting life to which you were called, does not imply that Timothy was remiss or lax in carrying out his religious duties. Every believer needs this admonition every day. A timid nature like Timothy, confronted with determined and subtle opponents, is especially in need of it. Let Timothy then remember the many witnesses who have heard his confession!) 1 1 2 8 0 “tw://bible.?id=54.5.21|AUTODETECT|” 13 and 14. With impressive solemnity, which reminds one of ) 7 1 -1 9 0 “tw://bible.?id=54.5.21|AUTODETECT|” I Tim. 5:21) 1 1 -1 9 0 0 , the apostle continues: In the presence of God who endues all things with life, and of Christ Jesus who while testifying before Pontius Pilate made the beautiful confession, I charge you to keep the commission without spot and above reproach until the appearing of our Lord Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=54.1.3|AUTODETECT|” Paul says, I charge, or I command, that is, I pass along an authoritative message 7 1 -1 9 0 “tw://bible.?id=54.1.3|AUTODETECT|” I Tim. 1:3) 1 1 -1 9 0 “tw://bible.?id=54.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.11|AUTODETECT|” 4:11) 1 1 -1 9 0 “tw://bible.?id=54.5.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.7|AUTODETECT|” 5:7) 1 1 -1 9 0 0 ). He presents two reasons why Timothy should do as he has just been told:) 1 1 2 8 0 “tw://bible.?id=42.17.33|AUTODETECT|” (1) Let him not fear for his life, for the charge is given and received under the very eyes of that God who is the Bestower and Preserver of life, the life-generating God. Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.17.33|AUTODETECT|” Luke 17:33) 1 1 -1 9 0 “tw://bible.?id=44.7.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.19|AUTODETECT|” Acts 7:19) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=54.1.1|AUTODETECT|” (2) Let him remember what Christ Jesus 7 1 -1 9 0 “tw://bible.?id=54.1.1|AUTODETECT|” I Tim. 1:1) 1 1 -1 9 0 “tw://bible.?id=40.17.1|AUTODETECT|” ; especially footnote 19) did when he was testifying before an enemy of the truth. Before Pontius Pilate he stood firm, and, bearing witness before him by word and deed 7 1 -1 9 0 “tw://bible.?id=40.17.1|AUTODETECT|” Matt. 17:1) 1 1 -1 9 0 “tw://bible.?id=40.17.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.17.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=41.15.1-41.15.20|AUTODETECT|” , 11 31; ) 7 1 -1 9 0 “tw://bible.?id=41.15.1-41.15.20|AUTODETECT|” Mark 15:1 20) 1 1 -1 9 0 “tw://bible.?id=42.23.1-42.23.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.1-42.23.7|AUTODETECT|” Luke 23:1 7) 1 1 -1 9 0 “tw://bible.?id=42.23.13-42.23.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.13-42.23.25|AUTODETECT|” 13 25) 1 1 -1 9 0 “tw://bible.?id=43.18.28-43.19.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.28-43.19.16|AUTODETECT|” John 18:28 19:16) 1 1 -1 9 0 “tw://bible.?id=66.1.5|AUTODETECT|” ), thus made the beautiful confession, thereby proving himself to be the faithful witness 7 1 -1 9 0 “tw://bible.?id=66.1.5|AUTODETECT|” Rev. 1:5) 1 1 -1 9 0 “tw://bible.?id=66.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.14|AUTODETECT|” 3:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=54.6.20|AUTODETECT|” Hence, let Timothy keep that is, stand guard over, protect, and preserve his commission. That commission, precept, or mandate, comprises all that he has been ordered to do with respect to the ministry of the gospel and the government of the church. Cf. ) 7 1 -1 9 0 “tw://bible.?id=54.6.20|AUTODETECT|” I Tim. 6:20) 1 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” ; then ) 7 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” Matt. 28:20) 1 1 -1 9 0 “tw://bible.?id=59.1.27|AUTODETECT|” . He must, moreover, take care that his attitude and conduct is such that this commission remains without spot 7 1 -1 9 0 “tw://bible.?id=59.1.27|AUTODETECT|” James 1:27) 1 1 -1 9 0 “tw://bible.?id=61.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.14|AUTODETECT|” II Peter 3:14) 1 1 -1 9 0 “tw://bible.?id=49.5.27|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=49.5.27|AUTODETECT|” Eph. 5:27) 1 1 -1 9 0 “tw://bible.?id=54.3.2|AUTODETECT|” ) and above reproach 7 1 -1 9 0 “tw://bible.?id=54.3.2|AUTODETECT|” I Tim. 3:2) 1 1 -1 9 0 0 ; literally, not to be laid hold of, hence, irreprehensible, unassailable ).) 1 1 2 8 0 “tw://bible.?id=52.5.1|AUTODETECT|” A similar command comes to all those upon whom similar responsibility has been conferred. Every one must keep his commission untainted and unsullied until the very day of his death, or, if the consummation of the ages should occur before that time Paul never sets dates; see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=52.5.1|AUTODETECT|” I Thess. 5:1) 1 1 -1 9 0 “tw://bible.?id=52.5.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=52.5.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” , then until the appearing of our Lord Jesus Christ. This appearing or manifestation is literally Christ s epiphany, the first gleam of the dawn, namely, that dawn to which the believer looks forward with eager anticipation, the rising (never more to set!) of the sun of righteousness with healing in its wings. Cf. ) 7 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” Mal. 1:11) 1 1 -1 9 0 “tw://bible.?id=39.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.4.2|AUTODETECT|” 4:2) 1 1 -1 9 0 “tw://bible.?id=23.60.1-23.60.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.60.1-23.60.3|AUTODETECT|” Is. 60:1 3) 1 1 -1 9 0 “tw://bible.?id=42.1.78|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.78|AUTODETECT|” Luke 1:78) 1 1 -1 9 0 “tw://bible.?id=42.1.79|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.79|AUTODETECT|” 79) 1 1 -1 9 0 “tw://bible.?id=66.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.7|AUTODETECT|” Rev. 1:7) 1 1 -1 9 0 “tw://bible.?id=53.2.8|AUTODETECT|” ; and for the word epiphany itself see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=53.2.8|AUTODETECT|” II Thess. 2:8) 1 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” ; and cf. ) 7 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” II Tim. 1:10) 1 1 -1 9 0 “tw://bible.?id=55.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.1|AUTODETECT|” 4:1) 1 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=56.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.13|AUTODETECT|” Titus 2:13) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 15, 16. With reference to this appearing Paul continues: which in due season he will display, (even he)) Old Testament Parallels ) 1 1 2 8 0 “tw://bible.?id=5.6.4|AUTODETECT|” a. the blessed and only Sovereign ………. ) 7 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” Deut. 6:4) 1 1 -1 9 0 “tw://bible.?id=19.41.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.41.13|AUTODETECT|” Ps. 41:13) 1 1 -1 9 0 “tw://bible.?id=23.40.12-23.40.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.40.12-23.40.31|AUTODETECT|” Is. 40:12 31) 1 1 -1 9 0 “tw://bible.?id=27.4.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.4.35|AUTODETECT|” Dan. 4:35) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=26.26.7|AUTODETECT|” b. the King of kings ………. and ) 7 1 -1 9 0 “tw://bible.?id=26.26.7|AUTODETECT|” Ezek. 26:7) 1 1 -1 9 0 “tw://bible.?id=27.2.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.2.37|AUTODETECT|” Dan. 2:37) 1 1 -1 9 0 “tw://bible.?id=15.7.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=15.7.12|AUTODETECT|” Ezra 7:12) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=5.10.17|AUTODETECT|” c. Lord of lords ………. ) 7 1 -1 9 0 “tw://bible.?id=5.10.17|AUTODETECT|” Deut. 10:17) 1 1 -1 9 0 “tw://bible.?id=19.136.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.136.3|AUTODETECT|” Ps. 136:3) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=19.36.9|AUTODETECT|” d. the only One possessing immortality ………. ) 7 1 -1 9 0 “tw://bible.?id=19.36.9|AUTODETECT|” Ps. 36:9) 1 1 -1 9 0 “tw://bible.?id=23.40.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.40.28|AUTODETECT|” Is. 40:28) 1 1 -1 9 0 “tw://bible.?id=27.4.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.4.34|AUTODETECT|” Dan. 4:34) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=2.24.17|AUTODETECT|” e. dwelling in light unapproachable ………. ) 7 1 -1 9 0 “tw://bible.?id=2.24.17|AUTODETECT|” Ex. 24:17) 1 1 -1 9 0 “tw://bible.?id=2.34.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.34.35|AUTODETECT|” 34:35) 1 1 -1 9 0 “tw://bible.?id=19.104.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.104.2|AUTODETECT|” Ps. 104:2) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=2.33.20|AUTODETECT|” f. whom no human being has (ever) seen or is able to see ) 7 1 -1 9 0 “tw://bible.?id=2.33.20|AUTODETECT|” Ex. 33:20) 1 1 -1 9 0 “tw://bible.?id=5.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.4.12|AUTODETECT|” Deut. 4:12) 1 1 -1 9 0 “tw://bible.?id=23.6.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.6.5|AUTODETECT|” Is. 6:5) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=16.8.6|AUTODETECT|” g. to whom (be) honor and strength eternal. Amen. ) 7 1 -1 9 0 “tw://bible.?id=16.8.6|AUTODETECT|” Neh. 8:6) 1 1 -1 9 0 “tw://bible.?id=19.41.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.41.13|AUTODETECT|” Ps. 41:13) 1 1 -1 9 0 “tw://bible.?id=19.72.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.72.19|AUTODETECT|” 72:19) 1 1 -1 9 0 “tw://bible.?id=19.89.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.52|AUTODETECT|” 89:52) 1 1 -1 9 0 0 ) 1 2 2 8 0 0 ) ) 1 1 2 8 0 “tw://bible.?id=44.1.7|AUTODETECT|” To the two reasons which have been given, indicating why Timothy should keep the commission without spot and above reproach a third is now added, but only by implication, namely, that he will receive his reward when Jesus returns in glory. However, the idea of reward for Timothy is pushed into the background by the rapturous contemplation and consequent exaltation of the majestic attributes of the One who, in due season ,��105�� the season designated by the Father from eternity 7 1 -1 9 0 “tw://bible.?id=44.1.7|AUTODETECT|” Acts 1:7) 1 1 -1 9 0 “tw://bible.?id=44.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.20|AUTODETECT|” 3:20) 1 1 -1 9 0 “tw://bible.?id=44.3.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.3.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=48.4.4|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=48.4.4|AUTODETECT|” Gal. 4:4) 1 1 -1 9 0 “tw://bible.?id=45.8.19|AUTODETECT|” ), will exhibit that great event to which, in a sense, the entire universe looks forward 7 1 -1 9 0 “tw://bible.?id=45.8.19|AUTODETECT|” Rom. 8:19) 1 1 -1 9 0 “tw://bible.?id=46.6.14|AUTODETECT|” ): the epiphany or visible shining forth of Jesus Christ upon clouds of glory. Just as, in Paul s thinking, it is God 7 1 -1 9 0 “tw://bible.?id=46.6.14|AUTODETECT|” I Cor. 6:14) 1 1 -1 9 0 “tw://bible.?id=49.1.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.20|AUTODETECT|” Eph. 1:20) 1 1 -1 9 0 “tw://bible.?id=45.6.4|AUTODETECT|” ), or more particularly, God the Father 7 1 -1 9 0 “tw://bible.?id=45.6.4|AUTODETECT|” Rom. 6:4) 1 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” Gal. 1:1) 1 1 -1 9 0 “tw://bible.?id=60.1.3|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=60.1.3|AUTODETECT|” I Peter 1:3) 1 1 -1 9 0 “tw://bible.?id=43.10.18|AUTODETECT|” ) who raises the Son 7 1 -1 9 0 “tw://bible.?id=43.10.18|AUTODETECT|” John 10:18) 1 1 -1 9 0 “tw://bible.?id=43.2.18|AUTODETECT|” ), so it is God who displays the Son s epiphany. He displays it as proof 7 1 -1 9 0 “tw://bible.?id=43.2.18|AUTODETECT|” John 2:18) 1 1 -1 9 0 0 ) to the world, for this is the public vindication of the Son and of his people.) 1 2 2 8 0 0 The doxology in praise of God is one of the finest in Scripture. For its origin one must not look to pagan philosophy. Though some of its phrases have parallels in extra-canonical Jewish literature,��106�� it should certainly be regarded as a spontaneous outburst coming from the heart of a devout believer in Jesus Christ, an apostle who, while he is writing or dictating, is thoroughly conscious of the loving presence of his Lord and who in his youth had made a thorough study of the Old Testament, so that its phraseology was embedded in his soul. The parallels from the Old Testament have already been indicated (see the incomplete list of references above, next to the quoted passage). It is possible to duplicate the sense and in most cases the very words of the doxology without departing from the text of the Old Testament. Thus, quoting throughout from the Old Testament, one might paraphrase the doxology as follows:) the blessed and incomparable One, who does according to his will in the army of heaven and among the inhabitants of the earth, the King of kings and Lord of lords, with whom alone is the fountain of life, who covers himself with light as with a garment, whom no human being shall (ever) be able to see, whose glorious name be blessed forever, Amen and Amen. ) 1 1 2 8 0 “tw://bible.?id=54.1.17|AUTODETECT|” It was to be expected that just as the contemplation of the first coming of Christ led to a doxology 7 1 -1 9 0 “tw://bible.?id=54.1.17|AUTODETECT|” I Tim. 1:17) 1 1 -1 9 0 “tw://bible.?id=54.6.15|AUTODETECT|” ), so also the meditation upon the second coming 7 1 -1 9 0 “tw://bible.?id=54.6.15|AUTODETECT|” I Tim. 6:15) 1 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” 16) 1 1 -1 9 0 0 ) would lead to a similar and expanded doxology.) 1 1 2 8 0 0 The present doxology consists of seven terms descriptive of Deity. In the original, as in our translation, a., b., and c. are nouns; d. and e. are participial modifiers; and f. and g. are relative clauses.) 1 1 2 8 0 “tw://bible.?id=42.1.52|AUTODETECT|” As to thought-content, every element in this doxology stresses the transcendence or incomparable greatness of God. He is Sovereign 7 1 -1 9 0 “tw://bible.?id=42.1.52|AUTODETECT|” Luke 1:52) 1 1 -1 9 0 “tw://bible.?id=44.8.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.8.27|AUTODETECT|” Acts 8:27) 1 1 -1 9 0 “tw://bible.?id=27.4.35|AUTODETECT|” ; and to God in II Macc. 3:24; 12:15; 15:4, 23; but see ) 7 1 -1 9 0 “tw://bible.?id=27.4.35|AUTODETECT|” Dan. 4:35) 1 1 -1 9 0 “tw://bible.?id=54.1.11|AUTODETECT|” ). As Sovereign he is altogether blessed. See on ) 7 1 -1 9 0 “tw://bible.?id=54.1.11|AUTODETECT|” I Tim. 1:11) 1 1 -1 9 0 “tw://bible.?id=65.1.25|AUTODETECT|” . He is, moreover, the only Sovereign 7 1 -1 9 0 “tw://bible.?id=65.1.25|AUTODETECT|” Jude 25) 1 1 -1 9 0 “tw://bible.?id=54.1.11|AUTODETECT|” ); hence, absolutely incomparable in his right to do as he pleases, for example, to choose the appropriate season for Christ s epiphany (note preceding context). Thus, the blessed God 7 1 -1 9 0 “tw://bible.?id=54.1.11|AUTODETECT|” I Tim. 1:11) 1 1 -1 9 0 “tw://bible.?id=54.1.17|AUTODETECT|” ) and the only God 7 1 -1 9 0 “tw://bible.?id=54.1.17|AUTODETECT|” I Tim. 1:17) 1 1 -1 9 0 “tw://bible.?id=66.17.14|AUTODETECT|” ) are here combined. Whatever titles men may bear, either rightfully or by usurpation, he he alone! is the real King of kings and Lord of lords. Literally, the original has, the King of those kinging and the Lord of those lording 7 1 -1 9 0 “tw://bible.?id=66.17.14|AUTODETECT|” Rev. 17:14) 1 1 -1 9 0 “tw://bible.?id=66.19.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.16|AUTODETECT|” 19:16) 1 1 -1 9 0 0 , used both times with reference to Christ, have the simpler form). The lengthened (participial) form probably adds freshness and vigor to the meaning.) 1 1 2 8 0 0 Having set forth God s relation to the universe and particularly to all earthly rulers, Paul in the last four terms (d., e., f., and g.) dwells on the divine essence itself, the majestic being of God.) 1 1 2 8 0 “tw://bible.?id=43.1.4|AUTODETECT|” He alone possesses immortality. This must not be confused with endless existence. To be sure, that, too, is implied, but the concept immortality is far more exalted. It means that God is life s never-failing Fountain. On the concept life as applied to God see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.1.4|AUTODETECT|” John 1:4) 1 1 -1 9 0 “tw://bible.?id=54.1.17|AUTODETECT|” . This immortality is the opposite of death, as is clear from the derivation of the word both in English and in Greek. Athanasia is deathlessness. It is fulness of life, imperishable 7 1 -1 9 0 “tw://bible.?id=54.1.17|AUTODETECT|” I Tim. 1:17) 1 1 -1 9 0 “tw://bible.?id=61.1.4|AUTODETECT|” ) blessedness, the inalienable enjoyment of all the divine attributes. The only human beings who, as far as it is possible for creatures to do so, share this immortality, and thereby become partakers of the divine nature 7 1 -1 9 0 “tw://bible.?id=61.1.4|AUTODETECT|” II Peter 1:4) 1 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” ), are believers, though also unbelievers exist endlessly. It is through the gospel that immortality or imperishability was brought to light 7 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” II Tim. 1:10) 1 1 -1 9 0 0 ). For the believer immortality is therefore a redemptive concept. It is everlasting salvation. For God it is eternal blessedness. But while the believer has received immortality, as one receives a drink of water from a fountain, God has it. It belongs to his very being. He is himself the Fountain.) 1 1 2 8 0 “tw://bible.?id=43.1.4|AUTODETECT|” The idea of life, implied in immortality, naturally leads to that of light. In him was life, and that life was the light of men 7 1 -1 9 0 “tw://bible.?id=43.1.4|AUTODETECT|” John 1:4) 1 1 -1 9 0 “tw://bible.?id=19.104.2|AUTODETECT|” ). Now, this light is like the sun. We need it to see by, yet we cannot look into it, for it is too intensely brilliant. In that sense, God, too, dwells in light unapproachable. The metaphor is even stronger than that employed in ) 7 1 -1 9 0 “tw://bible.?id=19.104.2|AUTODETECT|” Ps. 104:2) 1 1 -1 9 0 “tw://bible.?id=23.45.15|AUTODETECT|” . Like a dwelling conceals its occupants, and hides them even more when it is unapproachable, so God s very essence, by virtue of what it is, conceals him. Hence, the term light as here used re-emphasizes his incomparable greatness. Verily, thou art a God that hidest thyself, O God of Israel, the Savior 7 1 -1 9 0 “tw://bible.?id=23.45.15|AUTODETECT|” Is. 45:15) 1 1 -1 9 0 0 ). Behold, God is great. ) 1 1 2 8 0 “tw://bible.?id=18.36.26|AUTODETECT|” This greatness of God has as its corollary, & and we know him not 7 1 -1 9 0 “tw://bible.?id=18.36.26|AUTODETECT|” Job 36:26) 1 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” ). Similarly, here in ) 7 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” I Tim. 6:16) 1 1 -1 9 0 “tw://bible.?id=54.1.17|AUTODETECT|” the line, dwelling in light unapproachable, already implies and is immediately followed by, whom no human being has (ever) seen or is able to see. Cf. ) 7 1 -1 9 0 “tw://bible.?id=54.1.17|AUTODETECT|” I Tim. 1:17) 1 1 -1 9 0 “tw://bible.?id=43.1.18|AUTODETECT|” , in connection with which the sense in which God is invisible has been explained. See also N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.1.18|AUTODETECT|” John 1:18) 1 1 -1 9 0 “tw://bible.?id=62.4.12|AUTODETECT|” ; and cf. ) 7 1 -1 9 0 “tw://bible.?id=62.4.12|AUTODETECT|” I John 4:12) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=54.1.17|AUTODETECT|” The devout contemplation of this majestic Being, who has wonderful blessings in store for his children, leads to the climax, to whom be honor and strength eternal. Amen. Truly, such a God is worthy of all honor: reverence, esteem, adoration (see footnote 82 above). He is also worthy of eternal strength, that is, power manifested in action, to the discomfiture of his enemies and to the salvation of his people. Paul s expressed wish is that God may receive this honor and may manifest this eternal strength. This wish is very deep-seated, for the apostle loves God very, very much. Hence, as in ) 7 1 -1 9 0 “tw://bible.?id=54.1.17|AUTODETECT|” I Tim. 1:17) 1 1 -1 9 0 “tw://bible.?id=4.5.22|AUTODETECT|” , he seals the wish with the solemn word of affirmation or confirmation: Amen 7 1 -1 9 0 “tw://bible.?id=4.5.22|AUTODETECT|” Num. 5:22) 1 1 -1 9 0 “tw://bible.?id=16.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.8.6|AUTODETECT|” Neh. 8:6) 1 1 -1 9 0 “tw://bible.?id=19.41.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.41.13|AUTODETECT|” Ps. 41:13) 1 1 -1 9 0 “tw://bible.?id=19.72.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.72.10|AUTODETECT|” 72:10) 1 1 -1 9 0 “tw://bible.?id=19.89.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.52|AUTODETECT|” 89:52) 1 1 -1 9 0 “tw://bible.?id=43.1.51|AUTODETECT|” ; and see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.1.51|AUTODETECT|” John 1:51) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 ) 6:17 19) 17 As for those (who are) rich in terms of this present age, charge them not to be high-minded, nor to set their hope on (the) uncertainty of riches, but on God, who richly provides us with everything for (our) enjoyment. 18 (Charge them) to do what is good, to be rich in noble deeds, to be quick to give, ready to share, 19 (thus) storing up a treasure for themselves, (which will form) an excellent foundation for the (age) to come, so that they may take hold of the real life.) ) 17. Truly, believers are rich in terms of the age to come, that age which will be ushered in by Christ s glorious epiphany! What a contrast between them and those who are rich only in terms of this present age. Let wealthy church-members beware lest the word only should apply to them! Paul does not say that their wealth is limited to this earthly sphere, but he warns them. Says he:) As for those (who are) rich in terms of this present age, charge them not to be high-minded, nor to have their hope set on (the) uncertainty of riches, but on God, who richly provides us with everything for (our) enjoyment.) 1 1 2 8 0 “tw://bible.?id=55.4.10|AUTODETECT|” Not those who are eager to become rich, as in verse 9, are here addressed, but those who are actually rich. By immediately adding, in terms of this present age 7 1 -1 9 0 “tw://bible.?id=55.4.10|AUTODETECT|” II Tim. 4:10) 1 1 -1 9 0 “tw://bible.?id=56.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.12|AUTODETECT|” Titus 2:12) 1 1 -1 9 0 0 ), the apostle is already beginning to fix the mind of the reader and hearer upon the transitory character of earthly wealth. He means, this present era which will soon be past. Timothy, then, must tell these people: (a) what should not be their attitude (verse 17a); and (b) what should be their attitude (verses 17b, 18, 19).) 1 1 2 8 0 “tw://bible.?id=49.4.2|AUTODETECT|” As to a., they must not be high-minded but humble 7 1 -1 9 0 “tw://bible.?id=49.4.2|AUTODETECT|” Eph. 4:2) 1 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” Col. 3:12) 1 1 -1 9 0 0 ); and they must not have their hope set��107�� on the uncertainty of riches, that is, on their riches, which, as a matter of fact, are very uncertain. Rich church-members, then, must be neither snobbish nor smug.) 1 1 2 8 0 “tw://bible.?id=19.50.10-19.50.12|AUTODETECT|” As to b., they should have their hope fixed on God . This God is ever true to his promise. He is the God of love. He richly provides. Note play on words: As for those (who are) rich, charge them & not to have their hope set on & riches, but on God, who richly provides. Not only is God rich 7 1 -1 9 0 “tw://bible.?id=19.50.10-19.50.12|AUTODETECT|” Ps. 50:10 12) 1 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” ), so that with him wishing and having are one and the same, but he ever gives according to his riches 7 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” Eph. 1:7) 1 1 -1 9 0 “tw://bible.?id=56.3.6|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=56.3.6|AUTODETECT|” Titus 3:6) 1 1 -1 9 0 “tw://bible.?id=44.14.17|AUTODETECT|” ), not only of his riches. For God s munificence, by virtue of which he provides us with all things necessary both for body and soul, for time and eternity, see also ) 7 1 -1 9 0 “tw://bible.?id=44.14.17|AUTODETECT|” Acts 14:17) 1 1 -1 9 0 “tw://bible.?id=59.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.17|AUTODETECT|” James 1:17) 1 1 -1 9 0 “tw://bible.?id=54.4.3|AUTODETECT|” ; and innumerable passages in the Psalter, such as 37:25; 68:19; 81:19b; and see Psalms 103, 104, 107, 111, 116, 145, etc. Moreover, all these things are given to us in order that we may not only partake of them 7 1 -1 9 0 “tw://bible.?id=54.4.3|AUTODETECT|” I Tim. 4:3) 1 1 -1 9 0 “tw://bible.?id=36.3.17|AUTODETECT|” ), but may also enjoy them. When we sing, God sings along with us 7 1 -1 9 0 “tw://bible.?id=36.3.17|AUTODETECT|” Zeph. 3:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 18. What should be the attitude of the rich is continued, with this difference: in verse l7b their proper attitude toward God has been pointed out; now in verse 18 their correct relation toward other people, particularly toward other believers is set forth. Says Paul: (Charge them) to do what is good, to be rich in noble deeds, to be quick to give, ready to share.) 1 1 2 8 0 “tw://bible.?id=44.2.42-44.2.44|AUTODETECT|” A rich church-member should strive to be rich in noble deeds, in beautiful works, as was Mary of Bethany. He should be quick to give, being ever ready to share what he has with others who belong to the fellowship or community of believers in Christ. He should do this in the spirit of ) 7 1 -1 9 0 “tw://bible.?id=44.2.42-44.2.44|AUTODETECT|” Acts 2:42 44) 1 1 -1 9 0 “tw://bible.?id=44.4.34-44.4.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.34-44.4.37|AUTODETECT|” 4:34 37) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 19. The result of following this proper procedure will be: (thus) storing up a treasure for themselves, (which will form) an excellent foundation for the (age) to come, so that they may take hold of the real life.) 1 1 2 8 0 “tw://bible.?id=41.10.21|AUTODETECT|” By practising the grace of sharing, a person is storing up a treasure for himself. Gifts are investments. By giving materially one enriches himself spiritually, and assures himself of future reward. Sell whatever you have, and give to the poor, and you will have treasure in heaven 7 1 -1 9 0 “tw://bible.?id=41.10.21|AUTODETECT|” Mark 10:21) 1 1 -1 9 0 0 ). That treasure in heaven consists of the following:) 1 1 2 8 0 “tw://bible.?id=54.1.5|AUTODETECT|” a. a good conscience 7 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” I Tim. 1:5) 1 1 -1 9 0 0 ),) 1 1 2 8 0 “tw://bible.?id=42.16.9|AUTODETECT|” b. an enthusiastic reception by those who have been benefited 7 1 -1 9 0 “tw://bible.?id=42.16.9|AUTODETECT|” Luke 16:9) 1 1 -1 9 0 0 ),) 1 1 2 8 0 0 c. in general, the entrance into all the joys and glories of heaven.) 1 1 2 8 0 “tw://bible.?id=40.25.34-40.25.40|AUTODETECT|” This treasure will be an excellent foundation��108�� upon which to build when, in the age to come (particularly in the great Judgment Day), the believer s works are taken into account. His having been with Jesus in heaven is a solid basis for confidence in that great day. The believer himself will not have to give a review of his good works. In fact, if they were really good works, he will not even be able to do so. Christ will do it for him 7 1 -1 9 0 “tw://bible.?id=40.25.34-40.25.40|AUTODETECT|” Matt. 25:34 40) 1 1 -1 9 0 “tw://bible.?id=54.6.19|AUTODETECT|” ). With respect to both body and soul the believer, having listened to the words of approval which issue from the lips of Christ, will then enter into the fullest enjoyment of that life which alone is life indeed. Paul s teaching here in ) 7 1 -1 9 0 “tw://bible.?id=54.6.19|AUTODETECT|” I Tim. 6:19) 1 1 -1 9 0 “tw://bible.?id=40.25.34-40.25.40|AUTODETECT|” is in exact accord with Christ s in ) 7 1 -1 9 0 “tw://bible.?id=40.25.34-40.25.40|AUTODETECT|” Matt. 25:34 40) 1 1 -1 9 0 “tw://bible.?id=40.25.46|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.25.46|AUTODETECT|” 46) 1 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” b. Salvation, to be sure, is entirely by grace through faith 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” Titus 3:5) 1 1 -1 9 0 “tw://bible.?id=27.12.3|AUTODETECT|” ), but the reward is according to works 7 1 -1 9 0 “tw://bible.?id=27.12.3|AUTODETECT|” Dan. 12:3) 1 1 -1 9 0 “tw://bible.?id=47.5.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.10|AUTODETECT|” II Cor. 5:10) 1 1 -1 9 0 “tw://bible.?id=66.20.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.12|AUTODETECT|” Rev. 20:12) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 ) 6:20, 21) 20 O Timothy, what has been entrusted to you guard,��109�� turning away from the profane empty-chatter and contradictions of what is falsely styled Knowledge, 21 for by professing it��110�� certain individuals have wandered away with respect to the faith.) Grace��111�� (be) with you.) ) 20. O Timothy, what has been entrusted to you guard.) Having reached the end of the letter, Paul addresses his friend and fellow-worker with solemn earnestness: O Timothy. ��112�� Timothy, then, is admonished to guard the trust or deposit; that is, he must faithfully watch over that which has been committed to his care. It is as if God had made a deposit in Timothy s bank. The word employed in the original is related to a verb meaning to place by the side, hence, to deposit, to commit to (someone). See M.M. for illustrations of the meaning deposit, pledge, security. ) 1 1 2 8 0 “tw://bible.?id=55.1.11|AUTODETECT|” Moreover, the object which has been thus given into his charge for protection is the gospel, as is clear from ) 7 1 -1 9 0 “tw://bible.?id=55.1.11|AUTODETECT|” II Tim. 1:11) 1 1 -1 9 0 “tw://bible.?id=55.1.14|AUTODETECT|” . It is God s redemptive truth entrusted to him by the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=55.1.14|AUTODETECT|” II Tim. 1:14) 1 1 -1 9 0 “tw://bible.?id=55.3.16|AUTODETECT|” ). But here the term gospel must be taken in its widest sense, as embracing all (sacred) scripture 7 1 -1 9 0 “tw://bible.?id=55.3.16|AUTODETECT|” II Tim. 3:16) 1 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” ). This includes, of course, what the apostle is writing in the present letter: all the orders given to Timothy and all the teaching which this epistle contains. The point, then, is that this gospel belongs not to Timothy but to God. Cf. ) 7 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” Rom. 3:2) 1 1 -1 9 0 “tw://bible.?id=56.1.7|AUTODETECT|” . He has made it possible through the sending of his Son. He has revealed it. To God Timothy will have to give an account as to what he has done with it. Ministers are God s stewards 7 1 -1 9 0 “tw://bible.?id=56.1.7|AUTODETECT|” Titus 1:7) 1 1 -1 9 0 “tw://bible.?id=40.25.14-40.25.30|AUTODETECT|” ). The talents which they employ in performing their tasks are not their own, but God s property 7 1 -1 9 0 “tw://bible.?id=40.25.14-40.25.30|AUTODETECT|” Matt. 25:14 30) 1 1 -1 9 0 0 ). They must be used to the best advantage in the promotion of his cause and the progress of his Kingdom.) 1 1 2 8 0 0 This implies that Timothy must continue to proclaim the pure gospel, and like a dauntless, vigilant sentinel (note Greek verb) must rush to the defence whenever its precious truths are attacked or misrepresented, as was the case in the Ephesus region. It is with this in mind that Paul continues: turning away from the profane empty-chatter and contradictions of what is falsely styled Knowledge.) 1 1 2 8 0 “tw://bible.?id=54.1.7|AUTODETECT|” Timothy must avoid one mistake. He must not waste any time on the inanities of those false teachers who understand neither the words which they are speaking nor the themes on which they are harping with such confidence 7 1 -1 9 0 “tw://bible.?id=54.1.7|AUTODETECT|” I Tim. 1:7) 1 1 -1 9 0 “tw://bible.?id=55.2.16|AUTODETECT|” ). Such profane 7 1 -1 9 0 “tw://bible.?id=55.2.16|AUTODETECT|” II Tim. 2:16) 1 1 -1 9 0 “tw://bible.?id=3.10.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.10.10|AUTODETECT|” Lev. 10:10) 1 1 -1 9 0 “tw://bible.?id=54.4.7|AUTODETECT|” ) empty-jabberings he must simply shun 7 1 -1 9 0 “tw://bible.?id=54.4.7|AUTODETECT|” I Tim. 4:7) 1 1 -1 9 0 “tw://bible.?id=54.1.4|AUTODETECT|” ). He must turn away from them in disgust. Why should he concern himself with endless myths and genealogies 7 1 -1 9 0 “tw://bible.?id=54.1.4|AUTODETECT|” I Tim. 1:4) 1 1 -1 9 0 “tw://bible.?id=54.1.6|AUTODETECT|” ), with idle talk 7 1 -1 9 0 “tw://bible.?id=54.1.6|AUTODETECT|” I Tim. 1:6) 1 1 -1 9 0 “tw://bible.?id=54.6.5|AUTODETECT|” )? Why should he meddle with the contradictions or word-battles in which those men engage each other who are depraved in mind and deprived of the truth 7 1 -1 9 0 “tw://bible.?id=54.6.5|AUTODETECT|” I Tim. 6:5) 1 1 -1 9 0 “tw://bible.?id=63.1.10|AUTODETECT|” )? To be sure, these false teachers rave about their systems of Knowledge. But their vapid mouthings are Knowledge falsely so called. It should be avoided like the pestilence. Paul s inspired advice, by means of which, having reached the end of the letter, he returns to the theme which he had mentioned at the beginning, should be taken to heart by the church in every age. Also today far too much attention is being paid to the empty jabberings of men who, in the final analysis, reject God s infallible revelation! Paul s command addressed to Timothy is ever up-to-date. And the apostle John is in thorough agreement with him 7 1 -1 9 0 “tw://bible.?id=63.1.10|AUTODETECT|” II John 10) 1 1 -1 9 0 0 ). One guards the truth by turning away from all insipid ranting.) 1 1 2 8 0 “tw://bible.?id=54.1.3|AUTODETECT|” 21. Against this pseudonymous Knowledge, there follows a word of warning which emphasizes the necessity of heeding the admonition expressed in verse 20: for, by professing it certain individuals have wandered away with respect to the faith. Here are those certain individuals again. We have already seen that the manner in which they are here pictured is in perfect harmony with their description in ) 7 1 -1 9 0 “tw://bible.?id=54.1.3|AUTODETECT|” I Tim. 1:3) 1 1 -1 9 0 “tw://bible.?id=54.1.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.1.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=54.1.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.1.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=54.1.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.1.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=54.1.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.1.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=54.1.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.1.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=54.1.6|AUTODETECT|” . The profane empty jabberers of our present passage are the futile talkers of ) 7 1 -1 9 0 “tw://bible.?id=54.1.6|AUTODETECT|” I Tim. 1:6) 1 1 -1 9 0 “tw://bible.?id=54.1.6|AUTODETECT|” . Even the same verb is used in both places to describe them. They are said to have wandered away 7 1 -1 9 0 “tw://bible.?id=54.1.6|AUTODETECT|” I Tim. 1:6) 1 1 -1 9 0 “tw://bible.?id=54.6.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.21|AUTODETECT|” 6:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=54.2.10|AUTODETECT|” Now these certain individuals, in professing 7 1 -1 9 0 “tw://bible.?id=54.2.10|AUTODETECT|” I Tim. 2:10) 1 1 -1 9 0 “tw://bible.?id=54.6.10|AUTODETECT|” ), that is, proclaiming and making propaganda for, their vaunted Knowledge, have wandered away from the faith, that is, from the truth 7 1 -1 9 0 “tw://bible.?id=54.6.10|AUTODETECT|” I Tim. 6:10) 1 1 -1 9 0 “tw://bible.?id=54.6.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.6.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=55.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.18|AUTODETECT|” II Tim. 2:18) 1 1 -1 9 0 0 ). But this does not mean that they had all broken with the church. There were then, as there are now, individuals in the church who have forsaken the truth. They prefer not to leave the church, but to drag it along with them into ruin.) 1 17 2 8 0 0 Nowhere in Paul s letters is there a shorter benediction: Grace (be) with you. But though brief, it is rich in meaning, for grace is the greatest blessing of all. It is God s favor in Christ toward the undeserving, transforming their hearts and lives and leading them to glory. The apostle, who in his opening salutation had spoken of grace, as the first element in the series grace, mercy, peace, now closes the letter by pronouncing this grace upon & well, upon whom? The reader who is unacquainted with the original is almost sure to reason that the words Grace be with you, of the A.R.V., mean, Grace be with you, Timothy. The R.S.V. has not improved matters any.

And the A.V. is based upon an inferior reading; hence has with thee. This shows how necessary it is in our translation to distinguish carefully between you (singular) and you (spaced letters, plural), for surprisingly, it is the plural that is used here! Though the epistle is addressed to just one person, Timothy, the latter would certainly see to it that its contents reached others. God s grace, accordingly, is pronounced upon the entire Christian community.) Synthesis of Chapter 6) See the Outline at the beginning of this chapter, which may be paraphrased as follows:) Let as many as are under the yoke, namely, slaves, regard their own masters as worthy of all honor. Otherwise the blame will be placed on the gospel, and the name and doctrine of God will be evil spoken of. Those slaves who happen to be in the exceptionally privileged position of having believing masters should render exceptional service.

The fact that their masters are brothers is no reason for these slaves to look down upon them. Let them rather bear in mind that these beloved ones will reciprocate the kindness of their slaves.) Keep on teaching and urging these things.) If anyone is a teacher of novelties hair-splitting so-called deductions from the law of Moses, fanciful stories about ancestors and does not chime in with the sound words of our Lord Jesus Christ, the doctrine that promotes true piety, such a man is blinded with conceit. Though he may boast about his superior Knowledge, in reality he does not know a thing. A morbid craving for controversies and word-battles has taken possession of him; and these, in turn, breed envy, wrangling, revilings, base suspicions, and mutual altercations between men depraved in mind and deprived of the truth. These men imagine that the real aim of being religious is to make a profit.) Now genuine religion, which exists when the soul is no longer empty but filled with grace and contentment, is actually profit-bearing. Material possessions, however, can never impart true riches to the soul, as is evident from the fact that no matter how rich a person may become in earthly goods, he will leave this world as devoid of them as he entered it.

Hence, when we, believers, have nourishment and shelter, we shall regard these as sufficient.) But those who are eager to be rich fall into temptation and a snare and into numerous cravings. These cravings are senseless and hurtful because they defeat their very purpose. Instead of making men really rich and happy they make them poor and wretched, for they plunge men into ruin and destruction. For, a root of all the evils is the love of money; and some people, reaching out after it, have wandered away from the faith, and have pierced themselves with numerous pangs: unrest, worry, boredom, dissatisfaction, gloom, envy.) But you, O man of God, continue to flee away from such things as gold-hunger, envy, wrangling; and run after righteousness the state of mind and heart which is in harmony with God s law , godliness, faith, love, endurance, gentleness. Fight the noble fight of the faith. Get a firm grip on that everlasting life to which you were called when on the occasion of your baptism you confessed the beautiful confession in the presence of those many witnesses who heard it.

Do not be afraid to lose your life. Remember that your mandate is given and received in the presence of a God who is the Bestower and Preserver of life, and of a Christ Jesus who while testifying before that enemy of the truth, Pontius Pilate, made the beautiful confession. Therefore you also must courageously cling to your commission with respect to preaching and discipline; yes, you must stand guard over it so that it remains unsullied and completely free from every possibility of justified criticism. Keep it then until the day when our Lord Jesus Christ shines forth brilliantly, the day of his appearing. God himself will display that great event. He, moreover, is the blessed and only Sovereign, the King of kings and Lord of lords, the only One possessing immortality not just endless existence but real life possessed eternally , dwelling in light unapproachable, whom no human being has (ever) seen or is able to see; to whom (be) honor and strength eternal.

Amen.) As for those who are rich in material possessions, charge them not to be uppish nor to have their hope fixed on the uncertainty of riches but on God, who richly provides us with everything for our enjoyment. Charge them to do what is good, to be rich in noble deeds, to be quick to give, ready to share. Remember: gifts are investments. Hence, these givers are really storing up a treasure for themselves. They will not have only a good conscience but also, when soul and body separate, an enthusiastic reception in the glories of heaven. What a solid foundation this will be for the age to come, particularly for the day of the final judgment.

With respect to both body and soul they will then begin to enter upon the fullest enjoyment of that life which alone is life indeed and which will never end.) O Timothy, guard as a most precious deposit the gospel which has been entrusted to you. Turn away meanwhile from the profane empty-chatter and contradictions of what is falsely styled Knowledge, those endless myths and genealogies, those word-battles about the law. Remember that by making propaganda for it certain individuals have wandered away from the path of God s redemptive truth. The grace of God be with you, and not only with you but with the entire Christian community in whose midst you dwell.) ) ) ) ) 89 Or simply their, for 4���� (here 0�����) has lost some of its force.) N.T.C. W. Hendriksen, New Testament Commentary) 1 1 2 8 0 “tw://bible.*?id=42.2.29|AUTODETECT|”

90 See on these synonyms R. C. Trench, Synonyms Of The New Testament, par. xxviii. Because of the stress which this word despot places on unrestricted authority it is also used with respect to God 7 1 -1 9 0 “tw://bible.*?id=42.2.29|AUTODETECT|”

Luke 2:29) 1 1 -1 9 0 “tw://bible.*?id=44.4.24|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=44.4.24|AUTODETECT|”

Acts 4:24) 1 1 -1 9 0 “tw://bible.*?id=66.6.10|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.6.10|AUTODETECT|”

Rev. 6:10) 1 1 -1 9 0 “tw://bible.*?id=61.2.1|AUTODETECT|”

) and Christ 7 1 -1 9 0 “tw://bible.*?id=61.2.1|AUTODETECT|”

II Peter 2:1) 1 1 -1 9 0 “tw://bible.*?id=65.1.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=65.1.4|AUTODETECT|”

Jude 4) 1 1 -1 9 0 0

).) 1 1 2 8 0 0

91 ) 1 1 2 8 0 “tw://bible.*?id=42.1.54|AUTODETECT|”

In the New Testament this verb occurs three times (in the middle voice). In ) 7 1 -1 9 0 “tw://bible.*?id=42.1.54|AUTODETECT|”

Luke 1:54) 1 1 -1 9 0 “tw://bible.*?id=44.20.35|AUTODETECT|”

and ) 7 1 -1 9 0 “tw://bible.*?id=44.20.35|AUTODETECT|”

Acts 20:35) 1 1 -1 9 0 “tw://bible.*?id=54.6.2|AUTODETECT|”

it means to help (probably: to take hold of by oneself in turn; but see A. T. Robertson, Gram.N.T. for a different explanation). Very closely related to this is the meaning which may be ascribed to the verb here in ) 7 1 -1 9 0 “tw://bible.*?id=54.6.2|AUTODETECT|”

I Tim. 6:2) 1 1 -1 9 0 0

to re-ciprocate. Thus, justice is done to the idea contained in the prefix ���.) 1 8 2 8 0 0 Interpretations which I cannot accept are:) (1) to be devoted to, exert oneself in. This wanders too far away from the idea contained in the prefix.) (2) to benefit by. The translation proposed is, because those who benefit by their service are believers and beloved. But this changes a predicate into a subject. The clause who reciprocate this kind of service is clearly in the predicate, in apposition with believers and beloved, which words are in the predicate position.) 92 Or: with contentment. See also footnote 94.) 93 Or: with these we shall be content. ) 94 ) One might compare the largely futile controversies in Reformed circles only yesterday! between extreme Infralapsarians and extreme Supralapsarians.

Or, the still continuing hot debates about the age of the earth.) Now in discussions of this nauseating character the two opponents sometimes mean the same thing, but express it differently. To use a present-day illustration, one man may assert, Obtaining salvation is conditioned on faith. Another insists with equal firmness, Scripture recognizes no conditions. Yet, if only the first disputant would be ready to admit that God supplies what he demands, so that the exercise of faith is ever the result of the divine gift; and if only the second disputant would be willing to grant that (at least in the case of those who have arrived at years of discretion) the exercise of faith is indispensable unto salvation, and that it is man not God who believes, it would soon become clear that the dispute was a battle of words.) 1 1 2 8 0 “tw://bible.?id=47.9.8|AUTODETECT|” 95 The word used in the original might be more literally translated self-sufficiency were it not for the fact that in English this word is ambiguous, as it may be used either in a favorable sense (inherent and adequate capacity for this or that activity) or in an unfavorable sense (self-satisfaction or extreme self-confidence). Used in the unfavorable sense, the antonym of the English word would be humility. In the favorable sense, its antonym is spiritual impotence or soul-poverty. It is in the favorable sense that the word is employed in the New Testament. By an easy transition this admirable soul-sufficiency begins to include the element of contentment. New Testament occurrences: only here and in ) 7 1 -1 9 0 “tw://bible.?id=47.9.8|AUTODETECT|” II Cor. 9:8) 1 1 -1 9 0 0 .) 1 12 2 8 0 0 96 ) Literally, the original reads, For, nothing did we bring into the world, E�� neither are we able to carry anything out of it. The question is, Just what must we do with the particle E��? Proposed solutions:) (1) The particle is superfluous (E. F. Scott).) Objection: This is an easy way out. Scott does not explain how that superfluous word crept in, nor how it is that even the earliest attempts to correct the text retained the particle.) (2) The particle should be taken in the causal sense: Because we are not able to carry anything out of the world, we did not bring anything into it (Along this line Belser, Weiss, Lenski).) Objection: This fits neither the present thought-connection nor the evident source of the saying in the Old Testament.) (3) The particle is recitative or has the meaning for the proverb says.

This is mentioned by Lock as one of several possibilities.) Objection: In that case we would have expected it at the beginning (and not in the middle) of the paraphrase from the Old Testament.) (4)E�� �P�� should be �P�� E��: not to speak of being able to carry anything out. (This is favored by Parry; cf. also Lock.)) Objection: This, too, is not in keeping with the evident Old Testament source of the saying. Besides, it has the textual evidence against it. The textual evidence, both external and internal, favors not only the retention of E�� but also its position before �P��, exactly as the text of N.N. has it.) (5) The two clauses of the compound sentence are loosely co-ordinated, so that E�� must here be construed as meaning something like just as. This is the solution proposed by Dibelius and Bouma.) Comment: This solution is not open to the objections advanced against the others. It may be the correct one. It is either this or (6), with little difference in resultant meaning.) 1 1 2 8 0 “tw://bible.?id=43.6.46|AUTODETECT|” (6) We have here another instance of abbreviated expression. Note elliptical use of E�� in ) 7 1 -1 9 0 “tw://bible.?id=43.6.46|AUTODETECT|” John 6:46) 1 1 -1 9 0 0 (see N.T.C. on John, Vol. I, pp. 54, 206). Fully rendered, the thought might be reproduced as follows: For, nothing did we bring into the world, just as it is evident that neither are we able to carry anything out of it (the words in italics being implied). While later texts wrongly inserted the word evident or true, as if the original contained such a word, they probably correctly discerned the thought which the apostle (who often abbreviates!) intended to convey. See also A.V., based on Textus Receptus.) 1 6 2 8 0 0 97 The inspired saying reminds one of others, for example: The love of money is the metropolis of every evil (or: of all the evils), which has been ascribed to Bion and to Democritus; and Expel avarice, the mother of all wickedness, who, always thirsty for more, opens wide her jaws of gold (Claudianus). That Paul was undoubtedly quoting a current secular proverb cannot be proved.) 98 Literally, which (��) some reaching out after, etc. Cf. A.V. and A.R.V. The question is, To what does �� refer? Some interpreters (C.

Bouma, R. C. H. Lenski) answer that it refers to ����������. Bouma explains this as follows: consciously these avaricious people reach out after money, but unconsciously they reach out after the love of money. But relative pronouns (especially in Koine Greek) are flexible.

The rules which govern them are not at all rigid. Hence, the more natural explanation is to be preferred. Though grammatically %� agrees with ���������� yet in actual meaning it refers to �������, which concept by the mind has been abstracted from ����������. Thus also N. J. D.

White (The Expositor s Greek Testament, Vol. IV, p. 144).) 99 Literally, to which you were called and confessed the beautiful (or excellent or noble) confession. ) 100 Literally, who witnessed (or attested) before Pontius Pilate the beautiful confession. ) 101 Or, the precept, the mandate. See N.T.C. on John, Vol. II, pp. 252, 253.) 102 Or, in its (or his) own season. See also footnote 105.) 1 1 2 8 0 “tw://bible.?id=55.2.22|AUTODETECT|” 103 I have tried thus to reproduce both the sense of the original and the alliteration: r un after r ighteousness represents ����� �����������. Thus also in ) 7 1 -1 9 0 “tw://bible.?id=55.2.22|AUTODETECT|” II Tim. 2:22) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 104 Hence, I cannot agree here with Meinertz, Wohlenberg, and Lenski who divide the six into three groups of two each.) A.R.V. American Standard Revised Version) R.S.V. Revised Standard Version) A.V. Authorized Version (King James)) 1 1 2 8 0 “tw://bible.?id=54.2.6|AUTODETECT|” 105 The original has the plural seasons, here as well as in ) 7 1 -1 9 0 “tw://bible.?id=54.2.6|AUTODETECT|” I Tim. 2:6) 1 1 -1 9 0 “tw://bible.?id=56.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.3|AUTODETECT|” Titus 1:3) 1 1 -1 9 0 “tw://bible.?id=24.5.26|AUTODETECT|” . However, this is probably an idiomatic plural, to be rendered as a singular. Cf. for this use ) 7 1 -1 9 0 “tw://bible.?id=24.5.26|AUTODETECT|” Jer. 5:26) 1 1 -1 9 0 “tw://bible.?id=42.20.9|AUTODETECT|” (27:26 LXX); see also pl. of ������ as used in ) 7 1 -1 9 0 “tw://bible.?id=42.20.9|AUTODETECT|” Luke 20:9) 1 1 -1 9 0 “tw://bible.?id=42.23.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.8|AUTODETECT|” 23:8) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 106 ) S.BK. III, 656. Commentators have made the following guesses with respect to the origin of this doxology:) 1. It was an element in a eucharistic prayer which Paul was wont to utter.) 2. It was a Christian adaptation of a synagogue doxology.) 3. It was taken from an early Christian hymn.) 4. Part of it (especially b. and c.) was derived from pagan sources; particularly from the formulae of the imperial cult.) 1 1 2 8 0 “tw://bible.?id=46.8.5|AUTODETECT|” To begin with the last, the usurpation of divine titles by earthly rulers may have been one of several reasons why early Christians spoke of their Lord as (the only) King of kings and Lord of lords. See A. Deissmann, op. cit., pp. 362 366. Also E. Stauffer, Christ and the Caesars (translated by K. and R. Gregor Smith), Philadelphia, 1955; esp. pp. 95, 150, 240. Over against idols and emperors who are called gods, he is the one and only real God. ) 7 1 -1 9 0 “tw://bible.?id=46.8.5|AUTODETECT|” I Cor. 8:5) 1 1 -1 9 0 “tw://bible.?id=46.8.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.6|AUTODETECT|” 6) 1 1 -1 9 0 0 points in that direction. Yet, the title as such was not derived from paganism. The Old Testament was the real source.) 1 1 2 8 0 “tw://bible.?id=54.6.15|AUTODETECT|” As to the suggestions made in 1, 2, and 3, these, even if true, do not point to the original written source, which must have been the Old Testament. Between that ultimate source and the mind of Paul there may have been many avenues, both direct and indirect. It should, however, be clear that what we have here in ) 7 1 -1 9 0 “tw://bible.?id=54.6.15|AUTODETECT|” I Tim. 6:15) 1 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” 16) 1 1 -1 9 0 0 is not mere copy-work but a spontaneous outburst of praise!) 1 1 2 8 0 0 107 Note ��������, perfect active infinitive of �����, emphasizing that this action of hoping, having begun in the past, has continued until by this time it has become a fixed state. Rich church-members, accordingly, are warned not to get to the point where they will have rested the weight of their confidence on earthly treasures.) 1 1 2 8 0 “tw://bible.?id=40.6.19|AUTODETECT|” 108 To say that the word used in the original means both foundation and fund affords little help in this connection, may even be confusing. It cannot very well have both meanings at the same time in the same passage. Paul s thought is, after all, simple and clear. Good works (the fruit of faith; hence, of grace) performed here below are rewarded with treasure above. And the consciousness of having enjoyed this heavenly treasure will be a firm foundation for the expectation of everything good on the Day of Judgment. The apostle may have been thinking of Christ s utterances in the Sermon on the Mount, for there, too, the two ideas treasure and good foundation are found side by side 7 1 -1 9 0 “tw://bible.?id=40.6.19|AUTODETECT|” Matt. 6:19) 1 1 -1 9 0 “tw://bible.?id=40.6.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=40.7.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.7.24|AUTODETECT|” 7:24) 1 1 -1 9 0 “tw://bible.?id=40.7.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.25|AUTODETECT|” 25) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 109 Literally, the entrusted (thing) guard. One might also say, Guard the deposit. ) 110 Literally, which certain individuals professing. ) 111 Literally, The grace. ) 1 1 2 8 0 “tw://bible.?id=54.6.11|AUTODETECT|” 112 O with vocatives is not very common in Greek. The addition of the interjection strengthens the vocative. Other instances in Paul: ) 7 1 -1 9 0 “tw://bible.?id=54.6.11|AUTODETECT|” I Tim. 6:11) 1 1 -1 9 0 “tw://bible.?id=45.2.1|AUTODETECT|” ; then ) 7 1 -1 9 0 “tw://bible.?id=45.2.1|AUTODETECT|” Rom. 2:1) 1 1 -1 9 0 “tw://bible.?id=45.2.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.2.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=45.9.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.20|AUTODETECT|” 9:20) 1 1 -1 9 0 “tw://bible.?id=45.11.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.33|AUTODETECT|” 11:33) 1 1 -1 9 0 “tw://bible.?id=48.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.1|AUTODETECT|” Gal. 3:1) 1 1 -1 9 0 “tw://bible.?id=44.13.10|AUTODETECT|” . It is also Paul who uses it in ) 7 1 -1 9 0 “tw://bible.?id=44.13.10|AUTODETECT|” Acts 13:10) 1 1 -1 9 0 “tw://bible.?id=44.27.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.27.21|AUTODETECT|” 27:21) 1 1 -1 9 0 “tw://bible.?id=44.1.1|AUTODETECT|” ; Luke, in ) 7 1 -1 9 0 “tw://bible.?id=44.1.1|AUTODETECT|” Acts 1:1) 1 1 -1 9 0 “tw://bible.?id=44.18.14|AUTODETECT|” ; Gallio, in ) 7 1 -1 9 0 “tw://bible.?id=44.18.14|AUTODETECT|” Acts 18:14) 1 1 -1 9 0 “tw://bible.?id=40.15.28|AUTODETECT|” . Jesus used it a few times: ) 7 1 -1 9 0 “tw://bible.?id=40.15.28|AUTODETECT|” Matt. 15:28) 1 1 -1 9 0 “tw://bible.?id=40.17.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.17.17|AUTODETECT|” 17:17) 1 1 -1 9 0 “tw://bible.?id=41.9.19|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=41.9.19|AUTODETECT|” Mark 9:19) 1 1 -1 9 0 “tw://bible.?id=42.9.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.41|AUTODETECT|” Luke 9:41) 1 1 -1 9 0 “tw://bible.?id=42.24.25|AUTODETECT|” ); ) 7 1 -1 9 0 “tw://bible.?id=42.24.25|AUTODETECT|” Luke 24:25) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 M.M. The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-Literary Sources, by James Hope Moulton and George Milligan (edition Grand Rapids, 1952))