This last chapter is all related, though the relationship may
not be immediately apparent. It is about slavery, godliness, contentment,
riches, the good fight of faith and (finally and above all) defending and
preserving that glorious treasure entrusted to our care. The common theme
throughout is that present conditions and circumstances, either of handicap or
privilege, from the extremes of abject slavery on the one hand to abundant
riches on the other, are utterly unimportant and not to be either rebelled
against or sought. Life is too short. The important thing is godliness with
contentment! Not just godliness, not just contentment, but godliness
with contentment. A faithful life together with a joyful, peaceful and
thankful mind.
A. 6:1-2b: Slaves
The Greek word douloi signifies bond-servants; that is,
servants under bondage — more precisely, slaves.
Slavery was perhaps the most perplexing of questions which
early believers had to face. It entered into all grades and ranks and it was
common to all people and nations. The very fabric of society seemed knit and
bound together by this miserable institution. Commerce was chiefly responsible
for slavery in the old Roman world. To preach against it openly would be to
foment rebellion, so foreign was the thought of social injustice and equality to
the “enlightened” mood of that age. (We also know from early Christadelphian
writings that there were in America, in the last century, slave-owners whose
presence in the ecclesias was the occasion of some dissent.)
It is probable, in the very nature of things, that
slave-owners would be very few among the believers. The vast majority would be
either slaves or poor free men. The Gospel was preached to the poor, and its
principles have the greatest appeal to them.
In the Roman Empire in New Testament times slaves outnumbered
the free. (On one occasion the Senate passed a decree that all slaves should
wear a distinguishing mark. When this was put into effect, it was repealed
almost immediately, because the number of slaves was so great that the
authorities realized how numerically superior they would be if they should
decide to join together in rebellion.) Very often the slaves were in chains
continually day and night. The master had power of life and death. Slaves had
little or no right or protection under law, no property, no true marriage, no
choice of a mate — their master gave or took mates at his will. The children
belonged to the master as slaves for any use or purpose the master desired.
Runaway slaves usually received torture, branding, and often a cruel death. (If
our version were more consistently translated, this aspect of New Testament
times would be more obvious: Three-fourths of all the appearances of the word
“servant” in the AV should be translated as “slave”, as in most modern
versions).
The Scriptures do not condone slavery. But neither do they
seek to destroy it, any more than they seek to directly destroy any other of the
vast multitude of inequities that make up natural human society. Through much of
history and almost to the present slavery has been a major aspect of human
society. Actually it is a much wider and more inclusive thing than generally
regarded. That is, all dictatorship is actually slavery. All industrial and
economic oppression is actually slavery, especially where the victim’s
circumstances leave him no choice but to submit. A world-famous Russian author
has recently called to the attention of Westerners the true “slave-and-master”
foundation of Communist society. We should never forget in our prayers our
brethren striving to uphold the Truth in Communist and other totalitarian
societies today.
It has been a universal characteristic of man to seek to
oppress and enslave his fellow man and to use him to increase his own wealth,
power and leisure. Slavery in its various forms, fiefdom, serfs, peasantry and
so on has been the common lot of the poor up until very recent times. Practical
slavery still exists in much of the world today, wherever the few rich, who own
all the land and control access to legal and political redress, can exploit and
oppress the vast and hopeless masses of the poor. Slavery is just one part of
the great human fabric of evil and wickedness. For the Bible to seek to abolish
slavery would require it to write the laws for all nations, appoint all rulers
and judges and enforce justice by divinely-led police forces. This is exactly
what will happen, but not now. It will come about in God’s own proper time and
not before.
The greatest slavery of all, before which all else pales into
insignificance, is man’s slavery to his own selfishness and fleshly desires and
to this all are in bondage. Most, indeed, are eager victims with no desire for
freedom. This is the deep root of the weed to which we must lay the axe of
Scripture. Chopping off the branches only makes the evil fruit grow
bigger.
The purpose of God is concerned with preparing a people for
eternity by adversity. And, in God’s wisdom, slavery and poverty are sometimes
part of the general, evil, human background that God is using to develop
character and shape His determined ends. The Bible’s purpose is not to reform
the world — not just yet! Its present purpose is to call out and prepare a
people for God. The present evil constitution of man is the necessary furnace of
affliction for the purifying of the saints. The Bible is concerned with the
character of the individual, the release from the universal slavery of self and
sin, and the preparation for God and eternity. It tells the slave to serve his
master, whether he be good or bad, as service done to God and accepted by God.
It tells the master to treat the slave as he himself would desire to be treated,
with perfect justice and mercy, even as he hoped in mercy to be treated by his
Master Christ.
|
1
|
Let as many servants as are under the yoke count their own
masters worthy of all honour, that the name of God and his doctrine be not
blasphemed.
|
As stated before, this verse can apply to more than the
literal slaves of Paul’s time. The believers were in reality the slaves
of their Roman lords, being subject to “the powers that be” (Rom 13:1). And all
the poor and middle-class believers (which certainly comprised the majority)
were in effect slaves as well: slaves to a cruel, heartless economic system. The
natural course would be for a slave or a humble workman to hate his lord, and to
“cut corners” and cheat him of his due, or to escape bondage if possible. Paul,
speaking God’s words, puts this on a much higher plane. We are not just serving
ignorant, wicked men. We are at the same time serving GOD in heaven.
“Servants (Slaves), be obedient to them who are your masters according to the
flesh… with good will, doing service, as to the Lord, and not to men” (Eph
6:5,7).
And to this agree also Paul’s words in Tit 2:9, 10:
“Exhort slaves to be obedient to their own masters, and to please them well in
all things; not answering again; not purloining, but showing all good fidelity,
that they may adorn the doctrine of God our Saviour in all
things.”
If the believer were a servant to an unbeliever, his
submissiveness would indicate how thoroughly the Truth had affected his life. If
he were a servant to a believer, all the more reason to serve diligently in the
bonds of love. Practising this on a natural plane will develop the same
characteristic on the spiritual plane. We are all slaves of the Lord.
It would not matter if the master treated the slave justly or
unjustly. The slave should consider this system as temporary and passing,
remembering that Christ has purchased him with his life-blood, promising
manifold payment for unquestioning duty (1Pe 2:18-24). The slave should be
reminded that at one time he had served in the bondage of a master who was
terribly exacting, and who had offered nothing in return. He had once served
that fearful power Sin and the wages of the employer Sin was everlasting death
(Rom 6:17-23).
Again, turning to the natural, a slave was to be faithful to
his master unless his master demanded that he violate a law of God; a man must
serve God first (Acts 4:19; 5:29; 1Co 7:21-23).
The yoke is a very significant Scriptural
symbol; it is commonly used as the symbol of one’s subjection to another whether
we are speaking of nations or individuals. The humble sojourners of God’s family
are under the yoke to the alien world in which they must live.
Their profession of faith has made them a reproach and a byword to the scoffers.
In the same way their leader Christ was “of no reputation”, a man despised and
rejected (Isa 53:1,3). And yet our Saviour saw beyond his afflictions of the
moment to the glory that would follow because of his enduring firm to the end.
And with this in mind he could say:
“Come unto me, all ye that labour and are heavy laden, and I will give you rest.
Take my yoke upon you, and learn of me: for I am meek and lowly in heart: and ye
shall find rest unto your souls. For my yoke is easy, and my burden is light”
(Mat 11:28-30).
This is quite a contrast with the heavy yoke of bondage to the
flesh. Though we are slaves of Christ under the yoke, he helps us in our labors.
And he promises us the reward:
“For our light affliction, which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory” (2Co
4:17).
The name of God and his doctrine would be
blasphemed should the pagan masters of Christian slaves come to believe
that their slaves’ new faith inculcated discontent and rebellion. We may be
slandered or mistreated as persons, but we must not act so as to bring any kind
of discredit or infamy upon the Truth itself (Rom 2:24; 2Sa 12:14). We
should keep this thought before our minds in all our dealings with the
world.
2a, b And they that have believing masters, let them
not despise them, because they are brethren; but rather do them service, because
they are faithful and beloved, partakers of the benefit.
Despise is to ‘think lightly of, disregard, or
treat with disrespect’. Because a believer is in the employ of a brother of
Christ, his responsibility to him is in no way slackened.
But rather do them service is better translated
as “But serve them all the more.” This is galling to the pride of the flesh; but
as the command of God, faithfully obeyed, it is strengthening to the spirit.
Anything that contributes to pride and self-satisfaction — possessions,
position, worldly knowledge, power, prestige — hinders in the Way of Life.
Anything that contributes to humility and self-abasement and recognition of
weakness and need — slavery, poverty, low position — helps in the Way of Life,
if accepted in the right spirit.
Faithful simply means “believers” (RSV; NIV),
and is so translated above (“believing”).
In some translations beloved is translated as
the “loved ones” (loved by God, and by Christ). Or, “they are one with them in
love”; that is, they share the same love, a love for the one true God and a
close bond of love which exists between them. Believing slaves and their
believing masters are really “one” — for they are all the “slaves of God” —
fellow-servants in the same service, the service of men for the glory of God.
For them there is “neither bond nor free” (Gal 3:28). This common hope, this
united expectation, generates a love of the highest order and greatest
purity.
The slaves of believing masters could more directly see the
good of their labors, for they were helping those who believed in Christ, their
fellow laborers, “those who benefit by your service”. They had the words
of Christ as an incentive:
“Even as you did this to my brethren, you did it to me” (Mat
25:40,45).
B. 6:2c-5: These Things Teach And Exhort
This sub-section has a strong emphasis upon the character,
thoughts and ambitions of false teachers.
|
2c
|
These things teach and exhort.
|
Teach is the command of God, and must be
obeyed. Exhort means ‘to plead with, urge’. Timothy (as a loving
brother) was to ensure that this be done for their own good.
There is some difficulty is placing the stress of these words
from the Apostle. Is he referring to all that has gone before? Is he referring
only to the slave/master situation? Or could he perhaps be referring to v 6 of
this chapter? ‘These things teach and exhort, dear Timothy. For godliness with
contentment is great gain.’ One thing is certain, regardless of the primary
inference, and that is to be content with Jesus Christ, whatever position we may
find ourselves in. When we find ourselves in the “household” of God, let us
accept this wonderful station, and surrender to our only master and obey Him.
Let us keep His house free of disturbances and let us keep and guard the rules
or ways of the household.
|
3
|
If any man teach otherwise, and consent not to wholesome
words, even the words of our Lord Jesus Christ, and unto the doctrine which is
according to godliness…
|
There were undoubtedly some in the ecclesia at Ephesus who
were still interested in such temporal, ineffective pursuits as social
change and advancement, rather than an acceptance of God’s arrangements and a
contented “growing in grace and knowledge”. The rich and socially-conscious
“Laodiceans” of today also serve a “gospel” of civic improvement and fashionable
protest.
These men who taught otherwise and did not
consent to wholesome words did so by their actions. A man’s words do not
always reveal his true, deep-down mind; but his actions always do.
The word wholesome is from a Greek word the
basic meaning of which concerns the health of the body, and it forms the root of
the English word ‘hygiene’. It is possible that Paul added this word to his
vocabulary because of his long association with Luke the beloved physician. The
metaphor was peculiarly suited to the purpose at hand for Paul in writing this
letter. In his early ministry Paul had been concerned with building up the body
of Christ (Eph 4:12-16), nourishing it from the Word of God (Eph 4:6).
But when the Body matured it faced a new danger. False
teachings, or disease germs, began to enter, encouraging wrong belief and wrong
behavior — endangering the spiritual health of the community at Ephesus. (This
same thing had happened to the Old Testament “ecclesia”, and the result may be
seen in Isa 1:5,6). The only antidote to the creeping infection within the Body
of Christ was (and is today) a return to sound, wholesome, healthful
words.
These words were to be found in the words of our Lord
Jesus Christ who taught men humility and submission by word and deed:
Mat 5:38-43, 26:67; Isa 53:7; and 1Pe 2:20,24.
The word doctrine [in the phrase the
doctrine which is according to godliness] may be more appropriately
translated as “teaching”. This, then we may read as, “the teaching which
harmonizes with godliness”. Again and again in this letter, we come face
to face with the extreme importance of good works. Paul shows us that our walk
in the Truth is inseparable from knowledge and that the gospel truth is
inseparable from the virtues of meekness, patience, and faith. Anytime we see a
professing believer who by his actions, consents not to this advice from the
meekest of men, we can rest assured that whatever he has to say (in his loud and
pompous manner) is of little use. Whatever amount of true knowledge we have is
mirrored in our faithful actions.
|
4
|
He is proud, knowing nothing, but doting about questions
and strifes of words, whereof cometh envy, strife, railings, evil
surmisings.
|
On the word proud or “puffed up” see note at 1Ti
3:6. For “proud, knowing nothing”, the NEB has “a pompous ignorance”, a
translation which can scarcely be improved upon!
Knowing nothing is better translated as “Knowing
nothing well”. Proud in his own knowledge, but knowing nothing of the “doctrine
which is according to godliness” (v 3). It is possible for one to know the
tenets of the Truth in a theoretical way, but to be at the same time totally
ignorant of its purposes and practices; not able to comprehend the real gospel
of love because he is too involved in self. Compare this with 2Ti 3:5: “Having a
form of godliness, but denying the power thereof.
Knowing means ‘fixing one’s thoughts on’. This
person is not only without knowledge, but cannot even think
rationally.
Doting about questions continues the medical
parallel. If any man rejects healthful words (v 3), he is “doting”
(or ailing), and his speculations about unprofitable questions (1:4), rather
than strengthening the Body of Christ, are consuming it as doth a cancer (2Ti
2:17).
Noseo (“doting”) is here used as the opposite of
hugiaino (“sound” or “wholesome”, in 1:10; 6:3; 2Ti 1:7,13; 4:3). If a
man does not accept the health-giving teachings of Scripture he will necessarily
become sick in mind. In this context, he will become sick over questions
(zetesis — debates) and “word-wars”; he will become preoccupied with
and, therefore unbalanced by vain academic and intellectual meanderings. For all
his arguing and debating he will still be destitute of the Truth. Spiritual
sickness often has the outward appearance of cleverness and precision; but such
appearances mask the reality as described by Paul elsewhere:
“Ever learning, and never able to come to the knowledge of the Truth” (2Ti
3:7).
Strifes of words is translated from the Greek
logomachia which means ‘a word fight, or warring with words’. A variant
of this word is found in 2Ti 2:14 where it is translated “to war with words”.
These are the only two places the word is found. It has well been said that
“Words are merely the counters of wise men, but they are the money of fools”.
Words are only tools which the wise man uses to convey his thoughts. He
conscientiously defines and uses his words so that they may mean but one thing.
To the foolish and vain man, words are an end in themselves.
This man that Paul speaks of spends so much time in useless
debate, he never has time for true reflective thinking. By stimulating strife he
creates an atmosphere of mistrust, envy, doubt, and anger, not only in himself
but in others as well. He says, “Let’s not accept authority; let’s question it”
— no matter how devastating the results. So there is constant undermining and
an atmosphere of instability.
Much trouble has come to the Truth throughout the centuries
due to strifes and debate, quibbling over this or that. Since the Truth’s
revival, problems have occurred because certain men were not careful with their
words or were perhaps unwilling to clarify the meaning of their words or
phrases: others building on uncertainty would compound the problem until error
developed, and with error came one of three situations:
- Division and/or dissension;
- Further declension of the truth;
- A
gentle but firm handling of the situation.
All too often numbers 1 and 2 were (and can be) the
results.
We should exercise care that we neither create strife with our
words; create strife by “morbidly” questioning other’s words; nor judge others
unnecessarily by their words. “Strifes of words” have caused some to be driven
away by the intolerance of others who would not listen to explanation. How
diligent we should be to strike the proper balance!
“Word wars” bring all these situations: envy, strife,
railings, evil surmisings. They have led brethren to lie, deceive,
misrepresent matters — the way has been left open for “evil surmisings”,
suspicions, and compromise. “Word wars” set battle lines; sides are chosen —
cliques formed; there are accusations and then counter-accusations, leading to
grudges and mistrust.
Railings means ‘revilings, slanders, abuse’.
Sadly it reminds us of the world of political intrigue, with which no true
believer should have any connection.
|
5
|
Perverse disputings of men of corrupt minds, and destitute
of the truth, supposing that gain is godliness: from such withdraw
thyself.
|
Perverse disputings is a single word in the
Greek, used only here in the New Testament. It signifies a “continual friction”.
This rubbing against, this irritation, serves (by our medical parallel) to keep
open the wound first inflicted by the unprofitable question — so that the
gentle salves and bandages of balanced Scriptural teachings may not do their job
of healing the infection.
A favorite phrase of Paul in the Pastorals (2Ti 3:8; Titus
1:15) is men of corrupt minds. The medical parallel again:
These men’s minds are full of corruption. They are “atrophied”. Like a withered
arm or leg, they have lost the use for which God intended them. And thus
corruption of mind will spread to endanger the whole Body of saints. What is the
agent by which the corruption begins? The answer is in these verses: above all
else, a pride in self which chokes the subservience to God’s Word; then a sort
of perverted social consciousness which serves to center our mind on the world;
and finally the desire for material gain.
“Destitute of the truth” — Or “deprived of the truth”. By
giving heed to vain speculations and questions that only promote strife, and by
neglecting the simple teaching of “godliness with contentment”, these men have
deprived themselves of the Truth:
“Wherefore rebuke them sharply, that they may be sound in the faith; not giving
heed to Jewish fables, and commandments of men that turn from the Truth” (Tit
1:13,14).
The word destitute (or “deprived”) may be used
in a judicial sense. If men continue in the way of ignorance, God may eventually
judge them for it, and “give them over to a strong delusion, that they might
believe a lie, that they might be damned who believed not the Truth” (2Th
2:11,12). “And even as they did not like to retain God in their knowledge, God
gave them over to a reprobate mind” (Rom 1:28).
Supposing that gain is godliness can be
translated as “Supposing that godliness is a source of gain”. This translation
presents the right idea better than the KJV The Gospel is free to all:
“Ho, every one that thirsteth, come ye to the waters, and he that hath no money:
come ye, buy and eat; yea buy wine and milk without money and without price”
(Isa 55:1).
It is to be freely given without thought of recompense. The
Apocalyptic letter to Pergamos indicates there was there a class of people
(called Balaamites (Rev 2:14; Num 22:17,37) who thought their profession should
bring them wealth — strikingly comparable to today’s apostate clerics. Peter
wrote concerning these people:
“But there were false prophets also among the people, even there shall be false
teachers among you, who privily shall bring in damnable heresies, even denying
the Lord that bought them, and bring upon themselves swift destruction. And many
shall follow their pernicious ways; by reason of whom the way of truth, shall be
evil spoken of. And through covetousness shall they with feigned words make
merchandise of you: whose judgement now of a long time lingereth not, and their
damnation slumbereth not” (2Pe 2:1-3).
We are bought by God — purchased with His Son’s blood (1Pe
1:18,19). We are His slaves; we cannot sell what we ourselves do not really
possess — ie, salvation comes from God, through Christ. These men tried to sell
the Gospel; they tried to misappropriate that liberty which is in Christ Jesus.
Acts 8:13-21 tells of Simon, a man who supposed he could purchase the Holy
Spirit. Let us note carefully what Peter tells him:
“Thy money perish with thee, because thou hast thought that the gift of God may
be purchased with money.”
Similarly, another class of men thought that righteousness
would yield them great present benefits. Thus (in the case immediately at hand)
they wanted to persuade the believing slaves (vv 1, 2) that the recovery of
their liberty was to be considered a privilege of believers, which they ought to
claim as their right. By this same principle, these men sought worldly wealth
and present comfort by their religious profession, and as their leading object.
Thus they failed to understand, or neglected, God’s basic principle of
operation: that men must develop their character through adversity and
chastisement.
Men intent on personal gain (whether if be riches or position
or prestige) will be inclined “to teach things which they ought not, for base
gain’s sake” (Tit 1:11). If ephemeral gain rather than God’s service is their
motivation, then attention to present advantage will replace faith and hope in
the future.
These men “suppose that gain is godliness” — or that
prosperity is a sign of blessedness, and similarly, that affliction of God’s
people can only be as punishment. This was the error of Job’s acquaintances: no
more correct today than it was then. If we think that by our being pious, God
will give us such wealth — then perhaps we should re-examine our motives. God’s
great purpose is to develop a faithful people through trials and hardships (1Pe
1:7; Job 23:10):
“And ye have forgotten the exhortation that speaketh unto you as unto children,
My son, despise not thou the chastening of the Lord, nor faint when thou art
rebuked of Him: for whom the Lord loveth he chasteneth, and scourgeth every son
whom he receiveth. But and if ye be without chastisement, whereof all are
partakers, then are ye bastards and not sons” (Heb
12:5,6,8).
And the examples of those sufferings of the faithful fill the
eleventh chapter of Hebrews: a “cloud of witnesses” to refute the error
that “worldly gain is godliness”.
The phrase from such withdraw thyself is omitted
in many manuscripts and thus also in most modern versions. However, if we
include it in the text, it may mean one of two things:
- Paul is cautioning Timothy to withdraw himself from such ideas as the love
of gain, and strifes and disputings. Cp v 11: “Flee these things.”
- Vv 3-5
are one sentence. Reading only the first and last together: “If any man teach
otherwise… from such withdraw thyself.” We need to be careful not to
disfellowship a brother unnecessarily; but such teachings and actions as Paul
refers to here may grow to be so troublesome that action becomes essential (1Ti
1:19,20). At any rate, Paul provides us with a rule of thumb which we must
sometimes sadly apply: “If any man teach otherwise… withdraw thyself.” Cp also
2Th 3:14): “And if any man obey not our word by this epistle, note that man, and
have no company with him, that he may be ashamed.” And also Tit 3:10: “A man
that is an heretick, after the first and second admonition
reject.”
C. 6:6-10: Godliness And Gain
Paul showed in v 5 that godliness is not a source of gain in
the usual sense. However, here he shows that there is a sense in which this
notion is true.
Some in Ephesus were confusing the aim and purpose of the
Gospel — which is godliness — with the aim of present human betterment and
improvement of social conditions. This is sacrificing an eternal betterment for
a mere temporal one. Their course, even if well-meant, would at best bring only
present, external, material betterment; and in striving for present good, they
would confuse and lose sight of the eternal purpose.
|
6
|
But godliness with contentment is great gain.
|
Worldly riches bring with them no guarantee. The only thing
worth having in our brief wanderings, the only real “gain” at present is
peace of mind. We should be content with whatever our present state might be
from a material standpoint, knowing that we have a treasure that “neither moth
nor rust doth corrupt” (Mat 6:19,20; Luke 12:33). Paul beautifully reveals to
the Philippians the secret of his divine peace of mind:
“I have learned, in whatsoever state I am, therewith to be content. I know both
how to be abased, and how to abound: everywhere and in all things I am
instructed both to be full and to be hungry, both to abound and to suffer need”
(Phi 4:11,12).
and to the Hebrews:
“Be content with such things as ye have: for He hath said, I will never leave
thee, nor forsake thee” (Heb 13:8).
This contentment or peace or sufficiency was a state of mind
that had to come by a process of learning. Jesus said, “Learn of me, for I am
meek and lowly in heart” (Mat 11:29). And of the Son of God himself it is
recorded, “He learned obedience by the things he suffered” (Heb 5:8).
Chastenings and privations are absolutely necessary for those who seek to be the
sons of God.
“I can do all things through Christ who strengtheneth me” (Phi
4:13). This is the glorious secret of God’s plan to which His servants alone
have been initiated. Riches and prestige mean nothing. Armaments and political
power mean nothing when compared to the power of God, Who can in a moment
assemble ten legions of angels (Psa 20:7; Mat 26:53). This wonderful access to
the infinite power of the Almighty can be ours, regardless of present
circumstance. “When I am weak, then am I strong” (2Co 12:9, 10). When we most
fully realize and are impressed with our utter helplessness and dependence on
our Father, then are we most strong through the transforming power of His Son.
Then we learn truly to “trust in the living God… ” (4:10).
How can we consider spending all our precious time in pursuit
of the riches that perish? God has guaranteed that if we seek first the kingdom,
then everything we need will be given to us (Mat 6:33). Of course, this cannot
be used as an excuse for slothfulness — because among the duties we must
perform to God’s honor is the providing for ourselves and our dependents (1Ti
5:8). But we cannot let our attentions be always upon attaining a living in this
world. And never should our concern be upon bettering our social standing or
standard of living. God has promised us a “sufficiency in all things” (2Co 9:8).
(The word “sufficiency” is the same as “contentment” in the original.)
God has given us all we need of the world’s goods, so that we
may devote the greater part of our time and energies working for Him. We need
only to appreciate the words of David to know this “godliness with contentment”,
the marvelous peace of mind in the midst of a world of trouble and
uncertainty:
“The steps of a good man are ordered by the Lord; and He delighteth in his way.
Though he fall, he shall not be utterly cast down: for the Lord upholdeth him
with His hand. I have been young and now am old; yet have I not seen the
righteous forsaken, nor his seed begging bread” (Psa
37:23-25).
Yes indeed, true godliness is a source of great gain, in an
assurance which most will never know. Our faith is truly a conviction based upon
substance — a trust in the “Rock”: of the wilderness, a heavenly hope
transcending worldly baubles. “The Lord is my shepherd; I shall not want” (Psa
23:1).
|
7
|
For we brought nothing into this world, and it is certain
we can carry nothing out.
|
“The LORD gave, and the LORD hath taken away: blessed be the
name of the LORD” (Job 1:21). Cp the parable of Luke 12:20,21. Cp also Psa 49:17
and Ecc. 5:15 (“As he came forth of his mother’s womb, naked shall he return to
go as he came, and shall take nothing of his labour, which he may carry away in
his hand.” This picture runs throughout the book of the Preacher. The grave is
the ash heap of mankind — in it there is no hope.)
Paul’s line of reasoning is obvious. If we could, at death,
take our possessions with us into a future state, then there would be at once an
end to the “contentment” (v 6) with whatever position we occupy now. This is
because the possessions of the future would then in some way be dependent upon
this present existence, and what we might eke out of the earth by the sweat of
our brow.
Ignorant and superstitious men have believed this fallacy from
primitive times. Nearly all ancient cultures bury their dead with the best
provisions possible for their trip into the unknown. But those who know the
Truth realize man’s state in all its stark reality — of poverty and blindness
and weakness. What God gives him now is only a provision for his journey
through this life, to be dispensed with (just like a used bus ticket) when
the “destination” of death is reached. We are even more helpless at death than
we were when we came into the world. Without the hope of resurrection to life
man is no better than the animals. Thank God we have hope!
|
8
|
And having food and raiment let us be therewith
content.
|
Food means ‘nourishment’ which includes food and
drink. Note also the spiritual significance. Christ is the “Word of God” — the
“bread of life” (John 6:48) and the “water of life” (Rev 22:1; John 4:14). What
he teaches us of the way of true life is essential nourishment.
Raiment is literally a ‘covering’, which
includes shelter as well as clothing. This might also refer to the other half of
our spiritual needs. We need the nourishment of God’s Word, and the
“covering” — the robe of righteousness found only in Christ (Rev 3:4,5; 19:8;
Eph 4:24; cp also 1Ti 2:10).
With these let us be therewith content. Cp this
phrase with Phi 4:11. Here again, as in v 6 “content” is the same as
“sufficient”. Nourishment and covering are all we truly need.
John the Baptist told a group of soldiers to be “content” or
satisfied with their wages. (This is the same root word as the “contentment” in
1Ti). This reference (Luke 3:14) is interesting in view of the fact that Paul in
his letter to Timothy is also speaking to “soldiers” (cf vv 11-14). We are
offered the wages of inner peace — that peace which passes all understanding —
and the eternal dwelling in peace which will come through God’s mercy and grace.
As soldiers clothed in God’s armor, warring against sin in our members, what
else could we want as wages? No doubt we should be satisfied with what God gives
us, as we look back and consider that the only compensation from our previous
employer was death (Rom 6:23).
Our fight then, like Paul’s, should be motivated by confidence
in God — living for God, satisfied in Him, not worrying about present
situations. Could we, like Paul, sing hymns of praise and thanksgiving while
bound in prison?
|
9
|
But they that will be rich fall into temptation and a
snare, and into many foolish and hurtful lusts, which drown men in destruction
and perdition.
|
In the next two verses, Paul shows that any more than the
“sufficiency” of v 8 is an added weight of temptation, something that is best
laid aside. We should be thankful if we are “not overly burdened with perishable
riches”.
It is not only the rich which fall into
temptation. This is something that may afflict the poor as well as the
rich. Perhaps it troubles them even more so. Notice Paul says will
be or “want to be”. Rotherham has “who are determined to be”. Those poor
and weak who fervently wish to be rich or powerful are turning their eyes from
the one important goal. So not only are the wealthy brethren liable to this
temptation, but so are the poor, who feel compelled to “keep up with the
Joneses”. A little money, a little “security”, only increases their desire for
more and more, until all other concerns are blotted out.
It is not the possession of riches that is wrong: it is the
trust in riches as a “strong city” (Pro 10:15) that turns us from godliness.
Rich men are therefore not told to cast their riches away, but simply not to
trust in them (v 17). And elsewhere they are counselled to “make friends” of
their wealth by putting it to good use in God’s service (Luke 16:9).
A snare is a maze and tangle of conflicting
motives. “No man can serve two masters: for either he will hate the one, and
love the other: or else he will hold to the one, and despise the other. Ye
cannot serve God and mammon” (Mat 6:24). How man can deceive himself! What
vanity and self-centeredness and blindness! How can he excuse the groveling
passion for base gain as a commendable virtue, as a praiseworthy and healthy
enterprise, as a manly making of provision for home and family! And yet every
new and useless acquisition pulls him deeper and deeper into the morass —
another useless pampering of self, another idol to add to the “temple” — until,
by little degrees, he is at last worshipping things instead of God.
These snares lead to many foolish and hurtful
lusts. There is an instructive progression here, which we must recognize
and shun. If we first lack a genuine trust in God that He will provide for us,
then we may begin to crave or lust after present wealth and position. And this
one desire, “the root of all evil”, will lead into another ungodly craving, and
another, and another — pulling us down as into quicksand. We want one
impractical and immoral “idol”, we sacrifice and work to gain it, and then we
immediately want another — just as flesh-pleasing, just as wasteful. Let us not
be like foolish children, hiding in our playpens, amusing ourselves with
expensive and frivolous toys, until the urgency of the Truth has completely
disappeared from our lives.
These lusts drown men in destruction and perdition.
Destruction refers to the ruin of body and mind now, in the blind
and ceaseless treadmill of striving to be rich, and then sacrificing God’s word,
and rushing to “enjoy” the fruits of that wealth. But such men, like the
Gadarene swine, know not until it is too late that they are rushing to “drown”
themselves in a sea of luxury. And this is inevitably followed by
perdition which is the greater ruin, the complete and eternal
downfall, the loss of immortality. “Whose shall those things be, which thou hast
provided? So is he that layeth up treasure for himself, and is not rich toward
God” (Luke 12:20,21).
|
10
|
For the love of money is the root of all evil: which while
some coveted after, they have erred from the faith, and pierced themselves
through with many sorrows.
|
Notice that it is the love of money, not money itself,
which leads to evil. This v 10 is one of the most misquoted verses in the
Bible!
The love of money may lead to many other evils. “For the love
of money is a root of all kinds of evil” (NIV). All sin has its root in the loss
of faith, but the loss of single-minded trust in God, leads man to feel that he
himself must provide for all his wants. Better to be poor and humble, that we
might tend more toward prayer and supplication (1Ti 5:5).
Then, just as now, there were examples among the brethren, of
those who had erred from the “godliness with contentment”. They had
coveted after money and erred from the faith. They
had been “seduced” from the faith (as the same Greek word is translated in Mark
13:22). Just as Eve was tempted by the words of the serpent, and led away by her
lusts, so they are tempted:
“Love not the world, neither the things that are in the world. If any man love
the world, the love of the Father is not in him. For all that is in the world,
the lust of the flesh, and the lust of the eyes, and the pride of life, is not
of the Father, but is of the world” (1Jo 2:15, 16).
“But every man is tempted, when he is drawn away of his own lust, and enticed.
Then when lust hath conceived, it bringeth forth sin; and sin, when it is
finished, bringeth forth death” (James
1:14,15).
Leaving the Truth causes a person to be pierced…
through with many sorrows. They make themselves victims to many agonies
of mind, many regrets, many gnawings of conscience at wealth gained with the
sacrifice of eternal good.
It has been suggested that these last two verses are based on
the betrayal of the Lord by Judas Iscariot, who, for the love of silver,
delivered up the Master to be crucified. Judas’s fate was literally to
fall into destruction (Acts 1:18)! The fate of those who follow him is described
as being “pierced”, or “transfixed”, with “pain” or “sorrow” which is from the
same Greek word odune. Here, perhaps, is a reflection of the agony of the
Lord Jesus as his hands and feet were transfixed by the Roman spikes. Judas may
have thought he had gained wealth initially, but he soon realized the
worthlessness of the thirty pieces of silver; likewise, his followers, who
hasten to be rich, will suffer all the pains of crucifixion, but know none of
the glory.
Perhaps Paul is also thinking of David’s words:
“Their sorrows shall be multiplied that hasten after another god” (Psa
16:4).
The imagery used in this verse could also be that of a man who
wanders from the straight, direct path of life, to gather some seemingly fair
flower growing at a distance from the right road upon which he is traveling. He
wanders away and plucks it: and now that he has it in his hands he finds himself
pierced and wounded with its unsuspected thorns. Such were the experiences of
Gehazi, the servant of Elisha, who coveted money and garments — only to be
smitten with leprosy (2Ki 5); and Achan, who hid the goodly Babylonish garment
— and was stoned for his trouble (Josh 7).
D. 6:11-14: Good Fight Of Faith
Paul, in his letter to this same Ephesian ecclesia, where
Timothy was, had instructed them in similar military terms, to “put on the whole
armour of God, that ye might be able to stand against the wiles of the devil”
(Eph 6:11). In speaking directly to Timothy, Paul exhorts him (and us) to fight
the good fight of faith (cp 1Ti 1:18). And in Eph 6 he describes the weapons to
be used in this fight.
The passage in Eph 6:14-17 particularizes the whole armor of
God — the belt, or girdle, or binding together of Truth; the protective
breastplate or heart-covering of Righteousness (not self-accomplished, but “It
is God that worketh in you” and “We are His workmanship, created unto good
works”); feet shod with the “preparation” — the preparedness — the eager,
enthusiastic readiness to serve the Gospel of Peace — “How beautiful are the
swiftly running feet of him that bringeth good tidings of peace!” (Isa
52:7).
“Above all” the shield of Faith — belief, confidence,
assurance — the unassailable conviction that God is and that He will
unfailingly reward all who diligently seek Him with all their heart. This shield
will defend against every attack, every assault of the enemy, all his
inflammatory darts of temptation and evil desire, all his shafts of
discouragement and doubt.
“And take Salvation for your helmet”, or more fully, as in 1Th
5:8, “for an helmet the Hope of Salvation”. Why a helmet and a breastplate, if
the Shield of Faith is all-sufficient protection? Because “Faith without Works
is dead” (James 2:17,20). The head must be enclosed by the hope that Paul says
comes by a tested steadfastness, and the heart must be covered by the
righteousness that comes from God.
And finally, the Sword of the Spirit, which is the Word of
God. That is the weapon against all the rulership and authority and domination
of evil, both within and without. The Sword of the Spirit, the Word of God, the
one and only weapon of offence — sharper and more piercing than any
literal sword — searching and dividing between soul and spirit — between that
which is fleshly and that which is of the Spirit (Heb 4:12). Only the Word can
discern, and teach us to discern by its insight, our own hearts and
motives.
He has mentioned six elements of the armor of God. What is the
seventh? That he describes in vv 18,19 — Prayer.
“Praying always, with all prayer and supplication in the Spirit, and
supplication in the Spirit, and watching thereunto with all perseverance and
supplication for all saints.”
Another version puts the thought perhaps a little
clearer:
“Use every kind of prayer and entreaty, and at every opportunity pray in the
Spirit. Be on the alert about it; devote yourself constantly to prayer for all
God’s people.”
Those who bring their lives to this state of devotion will
stand approved before Christ. There must be an urgency and intensity about our
supplications — a great consciousness of inadequacy and shortcoming and
spiritual need. We may fight the good fight of faith only if we have the backing
of our Father in heaven.
Now returning to this section of 1 Timothy, let us first
notice the progression of verbs. They picture so precisely the “military
operations” of our faith. First of all, there is something to FLEE; “Flee
these things” (cf v 11). Often, a tactical retreat is necessary before an army
may advance safely. And then FOLLOW (v 11) a new leader, Christ our Lord.
We follow Christ, and then we FIGHT (v 12) his fight, and LAY HOLD
(v 12) or capture the prize — our glorious hope. And finally, once we have laid
hold upon this hope of eternal life, we must keep it (v 14) firm to the end.
What a glorious campaign we fight against the forces of darkness and sin:
FLEE, FOLLOW, FIGHT, LAY HOLD, AND KEEP!
|
11
|
But thou O man of God, flee these things; and follow after
righteousness, godliness, faith, love, patience, meekness.
|
Timothy was a man of God. Sometimes we tend to
forget that these characters of the Bible, of which we read so often, were just
men and women, with the same weaknesses that we have. We sometimes excuse our
feeble attempts in contrast to their lives, by telling ourselves how much more
favored they were than we. This is utterly wrong! The very reason that we have
the examples of these men of faith is so that we may see how much our
experiences are the same as theirs. When God through Paul addressed Timothy, “O
man”, he was speaking for our benefit. And He expects us to obey, just as
the ancient worthies did.
The phrase Man of God is used quite frequently
in the Old Testament — of Moses, Samuel, David, Elijah, and others. In the New
Testament it is found only in the Pastorals, where works are stressed.
The “man of God” is such a man only by doing the works of God. Behind the use of
the phrase here lies Paul’s characteristic thought, that all Christians are in
the same relation to God as were the most favored servants of God in the Old
Testament. And it is just as incumbent upon all believers to emulate these men
of faith — who showed their faith by their works. We are reminded of the
impressive list Paul compiles in Heb 11, of men and women of faith, and of
Paul’s conclusion to the matter:
“Wherefore seeing we also are compassed about with so great a cloud of
witnesses, let us lay aside every weight, and the sin which doth so easily beset
us, and let us run with patience the race that is set before us” (Heb
12:1).
A “Man of God” is a man born from above, not by the will of
the flesh nor by the will of man, but the will of God (1Pe 1:23). A believer
born of God (James 1:18; 1Jo 5:1), no longer a “man of the world”. A man of God,
well-stocked with the provisions of Scripture (2Ti 3:17) for the doing of all
good works. God’s property, bought with a price, with no life of his own. “Yet
not I live, but Christ liveth in me (Gal 2:20).
This word flee was chosen to emphasize the
dangers involved here. This word in Scripture always signifies a hasty escape
from danger, usually danger which brought death. We should not play around on
the edge of the cliff, like carefree children without falling; but we should
flee far and quickly from any danger of an ungodly walk.
These words were of course written first of all to Timothy.
Covetousness of wealth and gain is such a strong temptation, that Paul felt even
Timothy needed a special warning. Let us remember Timothy’s position. Before, he
had been a faithful companion of Paul in his travels, most likely he was the
sufferer of hardships, privations, and persecutions. But now, in wealthy and
worldly Ephesus Timothy had perhaps attained some measure of personal comfort.
Here was the reason he was to be warned: the greater struggle is to overcome
comfort. Israel did not turn away from God when she suffered (for then she
realized how much she needed Him); but when she abounded, she soon forgot her
Maker. When she waxed fat she lost her trust in God and forgot to praise Him as
the benefactor. The temptations to sin were nearby, on every hand, and God could
more easily be put out of mind in the presence of plenty. So it might have been
with Timothy, and might be with us!
“No man that warreth entangleth himself with the affairs of this life: that
he may please him who hath chosen him to be a soldier” (2Ti
2:4).
Many of us are now living in a climate of unprecedented wealth
and leisure and “opportunity” (of the wrong sort). Let us not begin to question
whether we need God anymore. We need Him more now than we ever did
before!
Timothy was exhorted to follow after righteousness,
godliness, faith, love, patience, meekness — Flee one thing,
then follow after another. (This contrast of negative and positive is repeated
by Paul in 2Ti 21:22 and Titus 2:12.) Carrying out the idea of the soldier’s
campaign, this word “follow” means to “pursue in order to find or overtake”, or
“to follow after earnestly”. The characteristics of a faithful soldier of God
are to be pursued with all the diligence at one’s disposal. They never come to
one who sits passively and waits. We should emulate the fervent spirit of Jacob,
who clung so tenaciously to the angel, “I will not let thee go, except thou
bless me” (Gen 32:26). In the battle of faith, the evil must be overcome with
good (Rom 12:21).
Righteousness is used in a general sense for the
inner life of a believer shaped after the law of God. An inner feeling of peace
and contentment and conviction which finds its expression in the longsuffering
and tireless works of a Paul or a Timothy.
Godliness is the Greek eusebia — the
specific word used so often by Paul in the Pastorals, to speak
of good works. [This word has been discussed in the
introduction.]
Faith, love and patience are three additional
characteristics which Paul urged Timothy to follow after.
The comment by James is appropriate here: “knowing this, that the trying of your
faith worketh patience. But let patience have her perfect work, that ye may be
perfect and entire, wanting nothing” (1:3,4).
Let patience stand in the place of hope — as
the endurance of trials, with the steadfast, immovable expectation of
life eternal. “For he is faithful that promised.” Then we have here the three
cardinal rules in the Truth: “Now abideth faith, hope and love.” This is the
only ‘Trinity’ which the true believer will recognize. These three related
characteristics so often appear together in Paul’s letters, as in
1Co13.
Meekness means ‘gentleness of feeling’. In
imitation of the meekest of men, the Lord Jesus. A meekness to accept whatever
God offers in this life and to be content with it.
|
12
|
Fight the good fight of faith, lay hold on eternal life,
Whereunto thou art also called, and hast professed a good profession before many
witnesses.
|
For comments on the words fight the good fight of faith,
lay hold on eternal life see Eph 6:11-18 again. Cp 1Co 9:24 (“Run
the race”) and Phi 3:13,14 (“Press toward the mark for the prize”). The words
“fight” in this verse are from a root, from which our English word “agony”
derives. The old stirring metaphors of the Greek ideal are here intended, the
agonizing Olympic contests for the prize. “Lay aside every weight, and the sin
which doth so easily beset us, and let us run with patience (endurance) the race
that is set before us” (Heb 12:1). Put to death your enemy the flesh by growing
in the spirit (Gal 5:16-26). The prize to be gained is a “stephanos” — an
athletic award in the form of an evergreen coronal wreath, which to the
spiritual eye symbolizes kingship and life ever new and fresh (Eureka, vol. 1,
pp. 386-389). This is the real prize: the “crown of life” (Rev 2:10; James
1:12), and the privilege of reigning as kings and priests with Christ in God’s
kingdom.
Not long after Paul wrote these words to his young student
Timothy, as he sat again in a prison cell about to face death, he was able to
say:
“I have fought a good fight, I have finished my course, I have kept the faith:
henceforth there is laid up for me a crown (‘stephanos’) of righteousness, which
the Lord, the righteous judge, shall give me at that day: and not to me only but
unto all them also that love his appearing” (2Ti
4:7,8).
Lay hold means to take hold of, to capture, to
seize. Eternal life is not now in our possession; instead,
we must seek for it (Rom 2:7). We hold firmly to the hope now, and in the
great day of judgement we redeem that hope for the real thing.
The phrase whereunto thou art also called is
translated by the Diaglott as “for which thou was called out”. God has been, for
thousands of years, engaged in calling out of the nations a people for His name.
(Acts 15:14). We see this plan in the lives of Abraham and his sons, of Moses
and the children of Israel, and in the call of the nations to the one hope of
Israel.
“Draw me, we will run after thee” (Song 1:4). Jesus said, “No
man can come to me except the Father which hath sent me draw him” (John 6:44).
“Ye are bought with a price,” Paul says (1Co 6:20; 7:23). We each must first be
attracted to Christ because of the peace which he offers (“Come unto me, all ye
that labour and are heavy laden, and I will give you rest” — Mat 11:28). First
comes selection, or our choosing by God (for He chooses each of us for a special
purpose, and we are each very important to Him). But we must also come to God by
our own free will. Afterward comes the following, the running after Christ. As
Paul tells us, “Be ye followers of me, even also as I am a follower of Christ”
(1Co 11:1). As sheep, we hear our master’s call, and we obediently
follow.
Certainly we must note, before passing on, the parallel with
Gideon’s 300 soldiers — inasmuch as Paul is definitely speaking here of our
holy warfare. When the children of Israel gathered together to oppose the
Midianites, God was concerned that the people might be too many — lest they win
and be puffed with pride in their own strength, saying “My own hand hath saved
me” (Jdg 7:2). So He commanded Gideon to trim down the number by two means.
Firstly, he said, “Whosoever is fearful and afraid, let him return and depart
early from Mount Gilead. And there returned of the people twenty and two
thousand; and there remained ten thousand” (Jdg 7:3). This was still too many —
“So he brought down the people unto the water: and the LORD
said unto Gideon, Every one that lappeth of the water with his tongue, as a dog
lappeth, thou shalt set by himself; likewise every one that boweth down upon his
knees to drink. And the number of them that lapped, putting their hand to their
mouth, were three hundred men; but all the rest… bowed down upon their
knees… And the LORD said unto Gideon, By the three hundred men that lapped
will I save you…” (Jdg 7:5-7).
Of 32,000 men God chose only those 300 (less than one in a
hundred) who were alert enough to recognize their true position of danger, who
would not take their eyes off the enemy for even one second, and who were ready
for battle at all times. These same lessons apply to us today. God is watching
us to see our attitude: how do we treat the enemy before us? Do we casually
ignore him, while satisfying our own desires? Or do we always remain on the
guard, with a mind to discern good and evil? In the final analysis, God will
only call those 300 faithful of Gideon. The other 30,000 are but actors on the
stage for a few moments. Many are called (initially), but few are chosen (for
the actual work, and to receive the soldier’s wage). And should it be otherwise?
God does not save by many or few. Numbers of men mean nothing to Him. One man
may be a more effective instrument in His hand than a hundred men. Let us go
bravely into battle, not caring about numbers; nor should we be afraid if our
companions, once called, later fall away in fear:
“We will rejoice in Thy salvation, and in the name of our God we will set up our
banners: The Lord fulfill all they petitions… Some trust in chariots, and some
in horses: but we will remember the name of the Lord our God” (Psa
20:5,7).
This good profession (homologia, as in v
13 also) before many witnesses
must have been made at the same time that Timothy was first
called to eternal life. This would have been at his baptism. Baptism is the
event in which every believer shares in making a public confession of his
belief. But we would be negligent if we did not point out how many more
opportunities we all have, in daily life and by special efforts, to continue our
profession in different ways before many witnesses of the world.
|
13
|
I give thee charge in the sight of God, who quickeneth all
things, and before Christ Jesus, who before Pontius Pilate witnessed a good
confession.
|
I give thee charge means “I command thee”, as in
1:3, 18.
For more detail on the phrase in the sight of God — and
Christ Jesus see 1Ti 5:21n.
The word quickeneth is better translated as
preserves. The all things refers especially to us, the
saints — 1Ti 4:10). Fight the good fight of faith, always remembering that God
stands with us, to support us, to lift us up, to lead us forward.
“Yea, though I walk through the valley of the shadow of death, I will fear no
evil: for Thou art with me; Thy rod and Thy staff they comfort me” (Psa
23:4).
Before Christ Jesus means ‘in the presence of
our Lord’, our special succourer and advocate (Heb 4:15; 1Jo 2:1).
Christ Jesus stood in the presence of the alien
lords such as Pontius Pilate and confessed boldly
the same faith as we do, who followed the same course first, as our
example.
“Thou sayest that I am a king, To this end was I born, and for this cause came I
into the world, that I would bear witness unto the truth” (John
18:37).
Christ came into the world, but he was not of this world (Mat
27:11). He had already made that decision, when he refused to weaken to the
Satan’s offers of worldly wealth and power (Mat 4:8-10). And he remained
faithful to that decision during the next three years. He preferred instead the
“godliness with contentment” which is “great gain” (v 6), and this
is what he professed and exemplified.
Just as Jesus made his faithful witness before
Pilate and then endured the humiliation and agony of the Cross (which is called
a “baptism” in Luke 12:50), so the candidate for baptism must first make his
confession and then undergo baptism, which is itself a showing forth of Jesus’
death (Rom 6:3).
|
14
|
That thou keep this commandment without spot, unrebukeable,
until the appearing of our Lord Jesus Christ.
|
The commandment is to “fight the good fight of
faith” — the one, all-encompassing command to which this entire letter has been
dedicated: a patient, trusting struggle. The word keep is tereo
— meaning to ‘watch, guard, preserve’. It is aorist imperative, which
indicates that the statement is given with military curtness.
Without spot echoes the theme of the Song of
Songs. The ecclesia is the multitudinous Bride of Christ, of which her spouse
says, “There is no spot in thee” (Song 4:7). Paul’s discourse upon marriage in
the letter to the Ephesians is based upon this ideal — the perfection of the
Bride through the life and sacrifice of Christ:
“Christ loveth the ecclesia, and gave himself for it… that
he might present it to himself a glorious ecclesia, not having spot, or
wrinkle, or any such thing” (Eph 5:25, 7).
But Christ has not done all our work, though we continue to
benefit from his work. We need to do more than just lean upon Christ and depend
on him to do all. We need to work ourselves, to try to keep his commands
properly and to keep ourselves “without spot” (Jam 1:27; 2Pe 3:14).
Timothy was exhorted to be unrebukeable.
Some who had not kept the spirit of the commandment had already been “rebuked”
(1Ti 1:18-20). What a warning to contemplate!
The great expectation of the early ecclesia was that Christ
would shortly appear in person — 2Ti 4:1; Tit 2:13; 2Th 2:8. The great apostasy
mentioned in 4:1-5 corrupted this glorious hope by degrees, treating it as a
doubtful speculation, and then as a profound allegory, and at last as a damnable
heresy. As the soldier of God fights the fight of faith, he keeps his eyes
firmly upon that certain future, when Jesus Christ “shall judge the quick and
the dead at his appearing and his kingdom” (2Ti 4:1).
E. 6:15,16: Glory To God
This is the second interjection of praise to God. One is in
1Ti 1, the other in 1Ti 6. Paul begins and closes this letter with the thought,
“Honour to God”. (This is the significance of Timothy’s name — see 1Ti 1:2n.)
These two verses emphasize that “God is light”.
|
15
|
Which in his times he shall shew, who is the blessed and
only Potentate, the King of kings, and Lord of lords.
|
The words his and he refer to
Christ (cf v 14) who at a predetermined time shall shew or reveal
God by his earthly reign (cp 1Ti 2:6n). When the proper time for the coming of
the Saviour, ordained of old, had at last arrived, then “the Word of God was
made flesh, and dwelt among us, (and we beheld his glory, the glory as of the
only begotten of the Father), full of grace and truth” (John 1:14). Christ
brought the light of God’s knowledge to men (2Co 4:4,6), teaching them to
glorify God and preaching of the kingdom to come, when all the earth will be
filled with God’s glory (Num 14:21). And this kingdom will assuredly come, even
though some scoffers ask, “Where is the promise of his coming?” — 2Pe 3:4. When
Christ returns from his Father’s right hand, to be glorified with his brethren,
then our hope will become reality, and our riches (our lives) that have been hid
will be manifest (Col 3:3,4). What use is there in playing among a few trinkets
now, in view of the fact that Christ will come shortly, bringing us all things
that we could hope for? The calm realization that God will certainly manifest
this salvation in His Son in the near future is a great step toward that
“godliness with contentment” of which Paul has been speaking. God was (is) in
Christ reconciling the world. God revealed Himself in His Son and will do so
again.
God is the blessed and only Potentate. The One
God is the only real Power. God is blessed because He is the fountain of
all blessings, the source and giver of our life and breath, from whom comes the
glorious gospel of hope (1Ti 1:11). God is the only Potentate, the only
power, the only ruler. Even Christ must say, “Of mine own self I can do nothing”
(John 5:19, 30; 8:28).
The title The King of Kings, and Lord of Lords
is pre-eminently God’s title. There are Old Testament parallels in Deut.
10:17; Psa 136:3; Dan 4:34. Christ may bear it (Rev 17:14; 19:16), but only as
the manifestation of his Father. God is King over those men styled kings, and
Lord over all whom men call lords in this age and in the age to come.
|
16
|
Who only hath immortality, dwelling in the light which no
man can approach unto; whom no man hath seen, nor can see: to whom be honour and
power everlasting. Amen.
|
For more detail on the phrase Who only hath
immortality — cp 1Ti 1:17. Again it is referring to the Father,
God Almighty. God only has underived immortality. God brought to light, or made
possible, the way to immortality through His Son (John 3:17; 10:10, 26, 28) by
the gospel (Mark 16:15,16; Rom 1:16). Men do not have immortality, as they must
seek for it (Rom 2:7).
God Almighty dwells in the light which no man can
approach unto. Paul is contemplating a heavenly scene of splendor
impossible for human eyes to behold. Yet the Father purposes to manifest His
glory also upon earth through the corporate body of Christ. Even upon earth the
reflection of effulgent light (through the medium of His chosen ones — the
Cherubim of Eze 1:28) will be, at times, far too dazzling for mortal sight. They
will shine like the stars of heaven (Mat 13:43; Dan 12:3), just as Christ does
(Mat 28:3).
If the saints, who as the “moon” only reflect God’s
resplendent glory, can nevertheless shine so brightly themselves, how much more
does their Father, “Who covers Himself with light as with a garment” (Psa
104:2). This no doubt also refers to the fact that God is not confined by our
concept of time and space.
The Father is a wonderful being Whom no man hath seen,
nor can see. God is called “invisible” in 1Ti 1:17. Much sport has been
made of the Bible by shallow men who claim to see a contradiction in this. They
read such passages as Exo 33:11 to prove that Moses saw God (Elohim) face
to face, but they neglect other passages like Acts 7:35, which show that the
angels were God’s messengers to communicate with man:
“Behold, I send an Angel before thee… Beware of him, and obey his voice… for
My name is in him” (Exo
23:20,21).
God could direct one of His angels so that the angel became in
effect God. Cp, for example, Gen 32:30 with Hos 12:3-5. Abraham was said to have
talked to God, but a careful look at Gen 18:1,2; 19:1 shows that he dealt only
with angels.
“No man hath seen God at any time; the only begotten Son, which is in the bosom
of the Father, he hath declared Him” (John
1:18).
Confined by our current limitations we cannot physically see
God. Tainted by our sinfulness we cannot bear to see Him in His
resplendent purity.
If men wish to know God, they may know Him through His Son,
who has revealed Him (v 15).
F. 6:17-19: Riches In Heaven
These verses resume the theme of vv 7-10. The natural desire
and tendency of men is to accumulate money and possessions, for various
real and supposed motives of “taking care of their own” or doing great and
spectacular things for the Truth. This, if we are not very careful, leads again
to confusing gain with godliness. God’s work is primarily with the poor and He
chooses weak and poor instruments for the purpose that the glory may be of God
and not of man. After speaking earlier of those who desire to be rich,
Paul now turns to those who are already rich.
|
17
|
Charge them that are rich in this world, that they be not
highminded, nor trust in uncertain riches, but in the living God, who giveth us
richly all things to enjoy.
|
Those that are rich in this world may be “rich
in this world”, but not necessarily rich in the world to come. There were
a few wealthy believers in the first century, especially in Ephesus, although
they were the exception rather than the rule (1Co 1:26). As said before, it is
not in itself a sin to be rich, but it is the occasion of sore temptation (v
9).
Paul asks Timothy to charge the rich in the
ecclesia that they be not high minded or “haughty” (RSV),
“arrogant” (NIV), foolishly proud, feeling that the chance of their having money
makes them better than their poorer brethren. Notice what Paul says:
“Be of the same mind one toward another. Mind not high things, but condescend to
men of low estate. Be not wise in your own conceits” (Rom
12:16).
In fact, if a brother has by his own effort accumulated great
wealth, he may have reason to feel inferior to his poorer brethren, for he may
have neglected those things which are most needful.
The words uncertain riches are perhaps better
translated as the uncertainty of riches. Jesus’ parables often
speak of this pride and this trust of rich men in their riches. In one such
parable, Jesus begins:
“Take heed, and beware of covetousness: for a man’s life consisteth not in the
abundance of the things which he possesseth” (Luke
12:15).
The rich man spoken of here thought that the protection of the
inheritance was essential to his life, but Jesus says that a man’s life does not
consist in wealth; a man is what he is, not what he
has. True wealth is measured by our Father in the degree of our
closeness to Him; or, in the words of Jesus in concluding the parable, in being
“rich towards God”. To know God is life; to know His saving truth is to possess
a “treasure”. True riches are those things which are pleasing to God. In rare
cases a man may have earthly riches and so regard them that they do not
interfere with his hold on the “true riches”. Abraham is an outstanding
case.
On the other hand it does not follow that poverty is a virtue,
for a poor man can be eaten up with covetousness as much as a rich man, and so
also miss the real wealth. Yet it remains true as a general that “the poor” tend
to appreciate the gospel more than the rich who, because of their possessions,
are too busy enjoying the present life to be concerned with a future.
“The ground of a certain rich man brought forth plentifully; and he thought
within himself, saying, What shall I do, because I have no room where to bestow
my fruits? And he said, This will I do: I will pull down my barns, and build
greater; and there will I bestow all my fruits and my goods. And I will say to
my soul, Soul, thou hast much goods laid up for many years: take thine ease,
eat, drink and be merry” (Luke
12:16-19).
This man had no thought for others. He could have used his
abundance to help many. He had no thought that the fruitful seasons which had
made him rich were due to the rain from heaven and the power of each seed having
life and that these were matters beyond his ultimate control. Behind his
prosperity was the power of God. He heeded not the warnings: “If riches
increase, set not thine heart upon them” (Psa 62:10). “The prosperity of fools
shall destroy them” (Prov1:32).
God made an assessment of the man: “Thou fool” — clear, and
emphatic, and true; for the folly was apparent in that he had not power
over his own life, when that was required of him. He was planning for “many
years” ahead, but God said “this night”. What then of his plans, his barns, his
fruits, his goods? They ceased to be his — they were only his till the lease
expired; wealth cannot buy off death. “No man can redeem his brother, nor give
to God a ransom that he should not taste of death” (Psa 49:7). The rich man,
used to finding in his wealth the key to all doors, stands helpless before the
door of the Kingdom of God.
The issue might be focalized in this way. At the judgment,
when a man is stripped of all that men consider to be riches, is he then “rich”
or “poor”? (Rev 3:17). God reveals that man’s state and his end: “Thou fool!”;
and Jesus says, “So is he that layeth up treasure for himself, and is not rich
toward God” (Luke 12:21).
Paul now asks Timothy to exhort the brethren about the
living God, who giveth us richly all things to enjoy — the living God
of Christ, in contrast to the dead gods and goddesses of Ephesus:
“But our God is in the heavens: He hath done whatsoever He hath pleased. Their
idols are silver and gold, the work of men’s hands. They have mouths, but they
speak not: eyes have they, but they see not: They have ears, but they hear not:
noses have they, but they smell not: They have hands, but they handle not: feet
have they, but they walk not: neither speak they through their throat. They that
make them are like unto them; so is every one that trusteth in them” (Psa
115:3-8).
Let us never think that idols are of no concern to us. This
very thing of which we have been speaking, the love of money, is a terrible kind
of idolatry (Col 3:5).
These sayings declare plainly enough that earthly riches may
fly away and only the treasures of the spirit are permanent. But these
riches are also the very symbols for the world around us, in which men
set their hearts. And those whose hearts are in the world (who worship
the world as an idol) are as doomed to perish as the world order to which they
belong: they, like it, will consume away like smoke. The only worthwhile “store”
must be laid up with God.
The Psalms speak of God as “laying up” a store for the
righteous (Psa 31:19). If their desire is set on this divine treasure, then they
will have “treasure with God”, and the “godliness with contentment” in this
life. But God may store judgment for the future as well as goodness and a man’s
own life determines what kind the store shall be. So men may be said to lay it
up by their own actions:
“Riches profit not in the day of wrath: but righteousness delivereth from death”
(Pro 11:4).
As he does in his letter to the Ephesians, Paul constantly
draws the contrast between the senselessness and weakness of the idols and the
omniscience and omnipotence of the one true, living God. God has the power to
give us all things — temporal and eternal (1Ti 4:8). This reminds us of
4:3: Paul thinks again of those apostate teachers who condemn some foods as
unclean, while at the same time hastening after all that “clean”
money!
|
18
|
That they do good, that they be rich in good works, ready
to distribute, willing to communicate.
|
The benefit of the rich man’s goods is in its spending
(for worthwhile purposes), not in its hoarding! Again, and again the same theme:
good works, godliness, is not some monastic contemplation; it is a
striving among the bustle of the world to do the will of God, actively, eagerly,
lovingly. It is the seeking for the place where one’s possessions or talents
might be best used to the glory of our Father.
Ready to distribute means many things —
“Distributing to the necessity of saints; given to hospitality” (Rom
12:13). “Pursuing hospitality”, entertaining strangers (Heb 13:2), “given to
hospitality” (1Ti 3:2). “Bear ye one another’s burdens, and so fulfill the law
of Christ” (Gal 6:2).
Willing to communicate means to be liberal,
“willing to bestow” (Diaglott), generous in giving. Communicate is
from the same root word as “fellowship” (koinos). This word signifies a
having in common (Acts 2:44), a sharing with one another, both in material
possessions and in sympathies:
“Rejoice with them that do rejoice, and weep with them that weep” (Rom
12:15).
It is one thing to share one’s goods from a cold sense of duty
and quite another thing to share material goods and warm, loving,
spiritual sympathies at the same time. “Fellowship” is much more than
meeting together on Sundays to break bread. “Fellowship” is much more
far-reaching. It enters into every aspect of our lives. In each thing that we
do, we are either doing it in the fellowship of God’s Truth and His children, or
in the fellowship of the world.
|
19
|
Laying up in store for themselves a good foundation against
the time to come, that they may lay hold on eternal life.
|
Paul has been thinking upon Jesus’ words in the Sermon on the
Mount:
“Lay not up for yourselves treasures upon earth, where moth and rust doth
corrupt, and where thieves break through and steal: But lay up for yourselves
treasures in heaven, where neither moth nor rust doth corrupt, and where thieves
do not break through nor steal” (Mat 6:19,20; cp Luke
18:22).
Men think they make lasting provision when they lay up a store
of valuable clothes, supplies of food, or a hoard of money. But moths may
destroy the fabrics, insects and rodents corrupt the grain, and thieves may
burrow through the mud walls and steal the gold. The saying covers all the forms
in which wealth is customarily hoarded; none of them is safe.
Not only does God lay up treasure for those who are
God-fearing, but they are a treasure to Him. “They shall be mine”. He says… “a
peculiar treasure” (Mal 3:17). This is the thesis of Malachi’s message that the
true Israel are “they that fear the Lord” and who alone are written in His book
of remembrance; and it deliberately recalls the use of the same expression at
the beginning of Israel’s national history (Exo 19:5). They are chosen as God’s
prized possession. But it is Abraham’s seed by faith who are truly God’s
treasure; and so Peter writes to those “sojourners of the Dispersion” who are
“elect according to the foreknowledge of God the Father, through sanctification
of the Spirit, unto obedience and sprinkling of the blood of Christ”; and in the
language of the law and in the spirit of the prophet he says: “But ye are an
elect race, a royal priesthood, an holy nation, a people for God’s own
possession, that ye should show forth the excellencies of him who has called you
out of darkness into his marvellous light” (1Pe 2:9).
These are the Lord’s “inheritance”, a term which is used of
Israel of old (Exo 34:9; Psa 33:12). And Paul, applying the Old Testament
language to spiritual Israel, can write to the Ephesians of “the riches of the
glory of God’s inheritance in the saints” (Eph 1:18). But if they are the Lord’s
inheritance, He also is theirs. “The Lord is the portion of mine inheritance and
of my cup: Thou maintainest my lot. The lines are fallen unto me in pleasant
places; yea, I have a goodly heritage” (Psa 16:5,6). The words are those of the
spirit of Christ in the Psalms, but what is true of him is true also of those
who are “in him”.
In the light of these sayings of the Psalmist we can feel the
force of the Lord’s words, “For where your treasure is, there will your heart be
also” (Mat 6:21). The heart will turn as surely as the needle of a compass
toward what it really values. No amount of outward religious performance will
change its direction for long if the world is its attraction. But if God is our
prized possession, then to Him our hearts will be drawn; and He is the only
possession which can never perish, and can ensure that the possessors will never
perish either. We cannot pretend that delight and a sense of wealth in God come
easily to human nature; only a long and constant direction of the mind can bring
the consciousness of that precious treasure, that “godliness with contentment”.
Paul advises us:
“Set your affection on things above, not on things on the earth, For ye are
dead, and your life is hid with Christ in God” (Col
3:2,3).
Life is our treasure; and our treasure, like our citizenship,
is in heaven (Phi 3:20).
Eternal life is translated by the RSV as “life
indeed”. Linked with the similar phrase in v 12, the thought is this: there is a
life now, and if men are not careful they will come to feel that this is the
only important life. All their making of provisions will be with this in mind.
They will forget about the future, that which is really life — the only life
that does not finally reward us with pain and sorrow and death.
Solomon speaks of God “laying up” sound wisdom for the
righteous.
“He keepeth the paths of judgment, and preserveth the way of his saints. Then
shalt thou understand righteousness, and judgment, and equity; yea, every good
path” (Pro 2:7-9).
It needs to be stressed here (or else a misconception may
arise) that man cannot, by his own self-centered labors, lay up this store which
will guarantee him eternal life. This was the mistake of the Pharisees, who
leaned upon the letter of the Law, but failed to keep its spirit and were
condemned thereby. And it may be our mistake today.
We must rely upon our Father in Heaven. We have to beseech Him
for assistance and then He will work through us. He will give us the “sound
wisdom” we need, not the knowledge that puffs us up in our self-importance (1Co
13:4), but the simple and practical wisdom to guide us in our day-to-day works.
Then we shall, but only with God’s help, attain to that true “godliness with
contentment”.
G. 6:20a: The Truth
|
20
|
O Timothy, keep that which is committed to thy
trust
|
Perhaps this is an allusion to the parables of the talents and
the pounds (Mat 25:14-30; Luke 19:12-27). In the parables, money is deposited to
the trust of the disciples as though to a bank, for the purpose of earning
“usury” or interest. Christ has given each of us the Truth and we must utilize
it to the best of our ability, not casting it aside to decay through negligence,
nor neatly storing it away in a white napkin!
What a poignant picture we have here! What an uplifting
example to stir us from our lethargy! Paul, the aged, with no family of
his own, is beginning certainly to feel the approach of death. He knows his days
are numbered, and that he has “fought a good fight” (2Ti 4:7). Will those whom
he leaves behind carry this fight forward, or will they allow the gospel of
Christ to languish without strong and resolute warriors? As the apostle John was
to say in his declining years, Paul also “had no greater joy than to hear that
his children walk in the Truth” (3Jo 1:4). Paul’s most fervent desire, as he
neared the end of his sojourn, was that Timothy his own son in the faith (1Ti
1:2) would keep that trust committed to him and would in the end lay hold on the
prize of eternal life. May we do the same, following the examples of all those
faithful ones that have gone before.
H. 6:20b-21a: Apostasy To “Science”
The last mention in this letter of that glorious gospel is
followed by a final mention of one of the false teachings, which was a
nullification of the pure and simple Truth. Of the false conceptions mentioned
here there is much evidence today, in the Body as well as outside.
|
20b
|
Avoid profane and vain babblings, and oppositions of
science falsely so called.
|
Profane and vain babblings were useless and
profitless disputes (cp 1Ti 1:4,6).
Developments at Ephesus, and other ecclesias, led to new
heresies which Paul calls science falsely so called. John’s first
letter (90 AD) was written to correct serious error that was developing among
the ecclesias. John does not name the error, but the general opinion is that it
was an early form of Gnosticism. The full growth of this heresy did not come
until the second century, but its earliest forms had been revealed before John,
and it is here mentioned by Paul to Timothy, when he warned him to be on his
guard against the “oppositions of science (Greek ‘gnosis’) falsely so
called”.
The theory of Gnosticism threatened the ecclesia from within
and constituted a more seductive and dangerous doctrine than persecution from
without. The apostle John wrote to counteract the influence of a so-called
“higher form” of “knowledge” that challenged the foundation of faith. The peril
came not from men who were out to destroy the Truth, but from those who thought
that they were improving it by loosening its restrictions and whose aim was to
make it “intellectually” respectable.
By the time John wrote (towards the end of the first century),
many members of the ecclesias were second or even third generation believers,
and this is also the case today in regard to the most recent revival of the
Truth. Then, as now, the pioneering spirit was being set aside and more and more
time was being given to mere speculation upon minor points (1Ti 1:4).
Jesus had warned of this: “The love of many shall wax cold”
(Mat 24:12). By John’s time, as today, the first thrill of the early
establishment of ecclesias had faded, and, in many instances, the early flame of
zeal had dimmed to a flicker. John ministered at Ephesus, Timothy’s ecclesia,
and Christ warned this very ecclesia: “I have somewhat against thee, because
thou hast left thy first love” (Rev 2:4).
Therefore, while Paul and John always exemplified that great
love for their brethren, they also manifested a stem attitude toward those who
would undermine the faith with their theories. In describing them, Paul uses
such words as “heretics”, “blasphemers” and “hypocrites”; and John is even
stronger: “liars”, “seducers”, “false prophets”, “deceivers”, and
“anti-Christs”. In this way they wrote, in the abundance of their love, though
it must have appeared to some as extreme harshness.
The Greek word gnosis signifies “knowledge”, and the
Gnostics claimed to be “knowing ones”. However, the form of knowledge they
embraced did not constitute a greater understanding of the Bible, or a growing
in “godliness”. Gnosticism was not, like some heresies, an open enemy of the
Truth. It professed to give its approval and patronage to the gospel. But the
Gnostics professed to have a better way than Christ and the apostles. They said
that the Scriptures did not need to be taken historically and literally and it
was not necessary to believe that the Scriptures contained all that was
essential to eternal life. The philosopher whose mind was enlightened by a
greater knowledge from other sources need not trouble himself much about his
conduct. Righteousness was of no account in comparison with his new
illumination. It is a matter of indifference what the human body does. We can
certainly understand how such a liberal philosophy was so much in contrast to
the righteousness of the pastoral letters, where good works are seen as the
evidence of our faith.
|
21a
|
Which some professing have erred concerning the
faith.
|
In contrast to the “profession” of vv 12,13, some brethren
profess their own crotchets, their own self-satisfying theories,
while others profess the pure and simple faith, and live their lives by its
commands. Have erred means “have missed the mark”, an active,
knowing sin (1Ti 1:6).
I. 6:21b: Conclusion
|
21b
|
Grace be with thee. Amen.
|
In the phrase grace be with thee the text
should probably read “you” (plural) rather than thee
(singular) — as in 2Ti 4:22 and Tit 3:15. This would mean that the
letter was designed for others beside Timothy.
Paul concludes as he has begun, with the prayer for grace from
God (1Ti 1:2). This is the grace that God offered to Paul, to Timothy, and to
all the brethren at Ephesus, and lastly to us. This is the grace which leads a
man to serve God in sincerity and truth.
We must keep bringing ourselves back to this — the simple,
personal work of each individual, day after day.
The Truth is a very simple, individual, personal thing, passed
on in joyful zeal from person to person, radiated in personal example, personal
dedication and personal holiness.
Look at the example of Christ. Look at the example of Paul.
This was the living power that swept the Roman Empire in the early centuries.
All the might of Caesar’s legions could not stand against an humble little band
of believers who marched under the banner of their Lord. And this is the work
which by God’s grace we must carry forward — each individual one of us in this
our brief “day of salvation”.
“Amen.”