1 Timothy 6:11

1Ti_6:11

But thou, O man of God.

The man of God

I. His relations to God are suggested by the title itself, man of God. This had formerly been distinctive of a prophet, and especially of Elijah, the great reformer, who so realized the truth underlying it that he began many a message by the favourite formula, The Lord God of Israel, before whom I stand. In Ephesus, Timothy had to take up as decided a stand against prevailing evils as Elijah had maintained in the kingdom of Israel; and he too was to find strength and wisdom in the presence of God, whence he might come forth to the people as Gods representative and spokesman. Any devout man may be called a man of God if he is--

1. Living near God and coming forth to his duties, as Moses came from the mount of communion, reflecting the light of heaven.

2. Representing God is the outcome of communion with Him. Reflection of light can only result from the incidence of light. A mirror shut up in a pitch-dark cellar is not to be distinguished by the eye from a flagstone, but placed in the sunlight it may reflect a whole heaven of beauty. If you would let your light shine before men, you must put yourself in true relation to the Sun of Righteousness. And, again, no one would be called a man of God unless he was--

3. Seeking Gods ends. It was because Timothy was by profession and in character Gods man that the apostle assumes that his course would of necessity be different from that of the worldly--that he would flee the things they loved. Everyone would discredit the assertion of one who said he represented a drapery establishment if, day after day, he was engaged in buying and selling timber or coal, and left all soft goods unregarded.

II. His relations to sin are those of unconquerable repugnance.

1. The nature of these sins is exemplified in the words uttered just before by Paul against the love of money, the hurtful lusts of the human heart, and the foolish and evil practices to which these lead.

2. The means of escape from these are twofold. Sometimes we may meet and conquer a temptation, and sometimes we may more wisely flee from it.

III. His relations to virtues. Negative precepts distinguished the Old Dispensation, but the New Dispensation is not content with them. The virtues mentioned here are arranged in pairs.

1. Righteousness and godliness include all conduct towards God: obedience to His law, trust and reverence, devoutness and prayer.

2. Faith and love are the two essentials to such a life, for righteousness is the offspring of faith, and godliness is the offspring of love.

3. Patience and meekness have regard to our dealings with our fellow-men, especially with those who persecute or wrong us, and they are among the most difficult graces to exhibit. (A. Rowland, LL. B.)

Are you a man of God

I. The text speaks of a man.

II. The text says that we are not only to be a man, but it tells us what sort of a man; it says--a man of God. There are two or three kinds of men.

1. There is the manor the world. You hear such a person say, Well, you know, I am a man of the world. A man of the world is supposed to know everything, but, as a rule, you find that what he knows is everything of indulgence and badness. But does he know how to bear trial when it comes? But the man of God feels that duty, principle, righteousness, are of first importance. The man of the world puts expediency before him; the man of God has principle for his guide. The man of God says, It is not necessary for me to live, but it is necessary that the women and children should get out of danger before me. The man of the world always pushes himself first, because he is a man of the world; the man of God first lifts up others, because he is a man of God.

2. Then there is the man of business. All such a man is noted for is that he is a man of business. His greatest characteristic is that his head is screwed on the right way. The man of God seeks first the kingdom of God; the things of the world are of secondary importance. The man of God is, however, diligent in business, but he is not a slave to it.

3. There are also other classes of persons called men of wealth and men of learning. Being a man of God implies a man who has found God--God is in all his thoughts. Is God so hard to find as some of the Churches would have us believe? The man of God is one who has not only found God, but obeys His commandments. In the text the man of God is called upon to follow righteousness; that is, to train himself to act in a right or straight course of conduct. An old writer has pointed out that man has naturally a habit of walking askew. How difficult for a man to walk a hundred yards in a perfectly straight line! It is impossible for him to do so if he shut his eyes. I appeal to your recollection whether you ever saw a straight path across a field; it is always tortuous, in and out. Likewise, the path taken by a mans heart is not direct and straight by nature. The man of God is reliable; he can be trusted with uncounted gold, and his word is as good as his bond. The man of God should be godly; that is, like God, unselfish, not seeking exclusively his own good, but the good of all. The man of God will practise self-respect, self-control, and self-denial. (W. Birch.)

Following righteousness

Ignorant though Stewart was of every technicality in trade, he was a man of undeviating truth and uprightness. He was aware that unjustifiable profits were made by shopkeepers, and that they had no conscience whatever about practising deception in order to place a fictitious value upon their goods. All such false ways he utterly abhorred, and he was determined to try his own plan. At all risks, he made up his mind that he would not look for more than ten per cent profit, and that he would never deceive a buyer as to the prime cost of any article in his store. Ten percent, and no lies--that was Mr. Stewarts motto for doing business. But it is a curious instance of the repugnance of the trade to carry on business on such terms that the salesman, who could not have suffered in any way by this arrangement, became irritated against his employer, and at the end of a month or so resigned his situation. He declared that he could no longer be a party to sell goods by such rules--that, in fact, Mr. Stewart was giving them away to the public; and, with very significant emphasis, he added, Before another month is over you will be a bankrupt. Mr. Stewarts business, however, gradually enlarged, until, after being in business half a century, his property and stock was worth twenty million pounds, thus proving that honesty is the best policy. (Memoir of Stewart, the Millionaire.)

Patience.

Patience portrayed

Among all the graces that adorn the Christian soul, like so many jewels of various colours and lustres, against the day of her espousals to the Lamb of God, there is not one more brilliant than this of patience; not one which brings more glory to God, or contributes so much toward making and keeping peace on earth; not one which renders a man more happy within himself, more agreeable to all about him; insomuch that even they who themselves possess it not, yet are sure to commend it in others.

I. In the first place, patience is a virtue common to us with God. Long-suffering is His darling attribute; and what is dear in His sight ought not to be less precious in ours. And how marvellous is His patience who daily pours His blessings on those men who as daily offend, affront, and dishonour Him! Yet Gods blessings are abused to the purposes of luxury and lasciviousness; His truth is denied; His commandments are broken; His Church is persecuted; His ministers are insulted; His Son is crucified afresh; and His own long-suffering is made an argument against His existence--and He is still patient. What is man, then, that he should complain?

II. The patience which we so much admire in God shone forth yet more amazingly in the person of his Son Jesus Christ. For was ever patience like that patience which, descending from a throne of glory, bore a long imprisonment in the womb to sanctify sinners, and lay in a stable to bring them to a kingdom.

III. The patience thus practised by Christ is enjoined by His Holy Gospel, being, indeed, the badge of that gospel and its professors. Is the mind tempted to impatience by the disappointment of its desires and the loss of worldly goods and enjoyments? The Scripture, to eradicate the temptation, is full of precepts enjoining us to contemn the world, and not to set our hearts upon things that pass away, and that cannot satisfy the soul when it is possessed of them. The worldly man is always impatient, because he prefers his body to his soul; the Christian prefers his soul to his body, and therefore knows how to give largely and to lose patiently.

IV. If we find all the saints of God who have been eminent for their faith in Christ to have been as eminent for their patience, without which their faith must have failed in the day of trial; it being not through faith alone, but, as the apostle says, through faith and patience, that they inherited the promises. Faith begat patience, which, like a dutiful child, proved the support of its parent. Through patience Moses, so often abused and insulted, and only not stoned by a stiffnecked people, still entreated the Lord for them.

V. The present state of man renders the practice of this virtue absolutely necessary for him if he would enjoy any happiness here or hereafter. Could we, indeed, live in the world without suffering, then were there no need of patience. He that endureth to the end shall be saved. Be thou faithful unto death, and I will give thee a crown of life.

VI. The manifold inconveniences of impatience will set this truth off to great advantage. As patience is the attribute of God, impatience had its beginning from Satan. Through envy of the devil, saith the wise man, came death into the world. And whence proceeds envy but from impatience of beholding the happiness of another? Impatience and malice, therefore, had one father, and they have grown together in his children ever since. (Bp. Horne.)

Meekness

It is recorded that after Thomas Aquinas had returned to Bologna a stranger came one day to the monastery, and, visiting the prior, asked that one of the brothers might carry a basket for him to the market to make some purchases. Tell the first brother you see in the cloisters, said the prior. The brother happened to be Thomas Aquinas, who, at the curt command of the stranger, took up the basket and followed. But he was suffering from lameness, and the arrogant stranger turned round and scolded him for being so slow. The Bolognese, looking on with indignation at the treatment of the revered teacher of the Schools, said to the visitor, Do you know who it is that you are treating in this way? It is Brother Thomas! Brother Thomas! he exclaimed; and, falling on his knees, begged the saints forgiveness. Nays said Thomas, you must forgive me for being so slow!

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Ti 6:11-12. But thou, O man of God — Whatever all the world else do; (a man of God is either a prophet, a messenger of God, or a man devoted to God, a man of another world;) flee — As from a serpent, instead of coveting these things, and follow after righteousness — Truth, justice, mercy, with all their proper fruits; godliness — Sincere and fervent piety, implying devotedness to God, in heart and life, and a conformity to his image; faith — In all its branches, especially as having the perfections of God, and the truths and promises of his word for its object, implying an evidence of things not seen, and an earnest of things hoped for, with fidelity as to every trust committed to thee. This faith is the foundation of righteousness, the support of godliness, the root of every grace of the Spirit; love — To God and all mankind, friends or enemies, and especially to all the saints. This the apostle intermixes with every thing that is good: he, as it were, penetrates whatever he treats of with love, the glorious spring of all inward and outward holiness. Patience — Under all afflictions coming immediately from the hand of God; meekness — Under all provocations proceeding from man through God’s permission. Fight the good fight of faith — Greek, αγωνιζου τον καλον αγωνα, agonize the good agony, or, maintain the good combat: the words, with those that follow, are plainly agonistical, and refer to the eagerness with which they who contended in the Grecian games struggled for, and laid hold on the crown; and the degree to which the presence of many spectators, or the cloud of witnesses, animated them in their contests. Some would translate the clause, Exercise the good exercise; but the word exercise does not, by any means, express the force of αγωνα, which always supposes an opponent to be resisted. Lay hold on eternal life — The prize just before thee; whereunto thou art also called — By the gospel and the grace of God; and — In pursuance thereof; hast professed, &c. — Or, rather, hast confessed; a good confession — Probably at his baptism or ordination, or perhaps at both; before many witnesses — Who were present on that solemn day, when thou wast dedicated entirely and irrevocably to the service of God, of Christ, of his church, and all mankind.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2. Final charge, 1Ti_6:11-21.

11. But—In opposition to the guilty and fatal course of the apostate, mercenary errorist.

Man of God—The solemn title of the Old Testament prophets, to which Timothy is heir. Deu_33:1; Jos_14:6; Jdg_13:6; 1Sa_9:6.

Flee these things—The destruction, the thirst for riches from which it proceeds, and the apostate and antichristian, teach… otherwise (1Ti_6:3,) from which the whole takes origin. And St. Paul directs not only what to flee, but what to follow. A whole rank of pure Christian virtues, arrayed against the opposed vices (1Ti_6:4-5) of the errorist. Righteousness, faith, etc., in full array against envy, strife, etc. In the next verse commences the fight.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

1Ti_6:11. Flee these things; and follow after.—We have a vivid view of the fear on the one side, and the eagerness of desire on the other.

MAIN HOMILETICS OF THE PARAGRAPH.—1Ti_6:11-12

Pursuit of the True Riches.

I. Pursuit of the true riches is alone worthy of the man of God.—“But thou, O man of God, flee these things; and follow after” (1Ti_6:11). God, and not worldly riches, is the sole object of the good man’s desires. He has got a glimpse of the other side of earthly things. He sees their fleeting and evanescent character, and their incapacity to satisfy the soul. He soars after higher and Diviner things. He cannot rest in the material, but finds his pleasure in seeking those things that are above. His conception of God lifts him above everything that has limits. He sees another world shining with the lustre of unfading riches.

II. The true riches are spiritual.—“Righteousness, godliness, faith, love, patience, meekness” (1Ti_6:11). No longer a man of the world, the good man finds his enjoyment and wealth in spiritual realities. He covets the grace which enables him to act righteously towards God and man, to possess the faith that brings the distant near and makes the unseen visible, a love that works in him a sublime patience in the midst of the greatest trials, and a courageous meekness that is the marvel and despair of his bitterest opponents. The true riches of a man are within him.

III. Pursuit of the true riches involves an earnest conflict for the truth.—

1. Conflict for the truth is demanded by the profession of it already made. “And hast professed a good profession before many witnesses” (1Ti_6:12). Having entered into the conflict, the Christian soldier must comport himself with resolute courage. Having won so many victories already, he is urged on to fresh conquests. The consciousness that he is engaged in a good fight nerves him with strength and determination. The least relapse into unwatchfulness and ease will be fatal to final victory. The highest prizes of the Christian life are not gained without strenuous and persevering effort.

2. The final reward of the conflict is in the future. “Lay hold on eternal life, whereunto thou art also called” (1Ti_6:12). The Christian soldier is battling not only for time, but eternity—not only for the present life, but for life eternal. The prize, though in the future, is not uncertain; it is not a phantom hanging in the air, but a substantial reality to be laid hold on and firmly grasped. Even now by faith he has the substance of the thing hoped for, and after which he strives with increasing earnestness. By-and-by he will wear the victor’s crown.

Lessons.—

1. Religion is a conflict.

2. It is a good fight in itself and its issues.

3. The victor will be enriched with eternal glory.

GERM NOTES ON THE VERSES

1Ti_6:11. Patience—

I. Secures the possession of our souls in every circumstance that tends to discompose our minds.

II. Prevents hasty and rash conclusions.

III. Will fortify against unlawful methods for accomplishing our deliverance.

IV. Disposes the soul to perseverance in the way of duty.—Pulpit Assistant.

1Ti_6:12. The Good Fight of Faith.

I. In what does the fight of faith consist?—

1. Faith conflicts with the misgivings arising from the accusations of an enlightened conscience.

2. Has to contend against the depravity of our nature.

3. Has to contend with the world.

4. Has to combat with spiritual wickedness.

II. How is the faith of the Christian to be strengthened for this fight?—

1. By entertaining worthy conceptions of God, on whose testimony it rests.

2. By cultivating an acquaintance with the truths it embraces.

3. By a consideration of the instances in which it has not been disappointed.

4. Seek an increase of faith by prayer.

III. What inducement have we to fight?—

1. The command of God.

2. The weapons of the fight.

3. The enemies encountered in the fight.

4. The certainty of success in the fight.—Stewart.

The Battle of Life.

I. Faith believes in self-conquest.

II. In the victory of Jesus Christ over every foe hostile to righteousness.

Eternal Life

I. The object.—“Eternal life.”

1. It is the highest form of life.

2. It consists in the perfect development of spiritual life.

3. It is to be enjoyed in heaven.

II. The exhortation.—“Lay hold.”

1. By embracing the gospel in which it is revealed.

2. By union with Christ in whom it is centred.

3. By cherishing the principles in which it is embodied.

4. By vigorous use of all appointed means.—G. Brooks.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

B.—Address to Timothy.—A word for the rich.—Conclusion of the Epistle

CH. 1Ti_6:11-21

11But thou, O man of God,7 flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. 12Fight the good fight of faith, lay hold on [the] eternal life, whereunto thou art also8 called [unto which thou wast called], and hast professed a [the] good profession before many witnesses. 13I give thee charge in the sight of God, who quickeneth9 all things, and before Christ Jesus, who before Pontius Pilate witnessed a [the] good confession; [,] 14That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ [Christ Jesus]: [,] 15Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; [,] 16Who only hath immortality, dwelling in the light which no man can approach unto; [,] whom no man hath seen, nor can see: to whom be honor and power everlasting. Amen.10 17Charge them that are rich in this world,11 that they be not high-minded, nor trust in uncertain riches [uncertainty of riches], but in the living12 God, who giveth us richly all things to enjoy; [,] 18That they do good, that they be rich in good works, ready to distribute, willing to communicate, 19Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal [the true]13 life. 20O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called [falsely named knowledge]: 21Which some professing have erred concerning the faith. Grace be with thee. Amen.14

EXEGETICAL AND CRITICAL

1Ti_6:11. But thou, O man of God, &c. The Apostle turns suddenly again to Timothy, as if he had entered almost too far into general topics, and wished henceforth to keep his young disciple wholly in view to the close of the Epistle. There is an emphasis in the tone with which he addresses him, as not only his spiritual son, but the man of God, the servant of the Lord. O man of God, is equivalent to the Hebrew אִישׁ אֱלּהִים. This name places Timothy, as a Christian prophet, by the side of the chosen messengers of the Divine will in the Old Testament (comp. 2Pe_1:21).—Flee these things, ταῦτα; that is, the φιλαργυρία, already spoken of, and again in 1Ti_6:17, where St. Paul mentions the true use of earthly riches.—Follow after righteousness, godliness, faith, love, patience, meekness (comp. 2Ti_2:22). According to Rom_12:21, evil must be overcome by good; and thus St. Paul sets against the opposite vices a series of Christian virtues and affections. Righteousness is not here to be taken sensu forensi, but sensu morals, as uprightness, or integrity. Godliness, or, more specially, the direction of the inward life toward God (comp. Tit_2:12). Faith, love, the two primal virtues of Christianity, are to be here under stood in the usual Pauline sense. Patience, finally, concerns all which could disturb the soul; and meekness (πραϋπάθειαν, after the more probable reading; see Tischendorf), refers to all which might embitter the heart. So long as Timothy grew into this moral character, he ran no danger of infection from the shameless avarice of the heretical teachers. [These virtues seem grouped in pairs; δικαιοσύνη and εὐσέβεια, touching general obedience to God’s law; πίστις and ἀγἀπη, the inner springs of Christian character; ὑπομ. and πραύ̈π., our spirit toward the enemies of the truth; see Huther, in loco.—W.]

1Ti_6:12. Fight the good fight of faith (comp. 1Co_9:24; Php_3:12; 1Ti_1:18; 2Ti_4:7). A repetition of the favorite image by which St. Paul is wont to describe the Christian life, and especially that of the minister of the Lord. Here, too, Timothy is not addressed merely as a man or as an Evangelist, but in both relations. This fight is called good, not only in regard of its moral excellence, but as a lofty and noble one.—Fight of faith; not strictly because it is on behalf of the faith (Mack and Heydenreich), but rather because it is born of the faith, is proper to the faith, and has its power only from the faith. The same figurative style is continued in what follows.—Lay hold on eternal life; as the βραβεῖον, for which the athlete strives, and which he grasps at the end of his course.—Whereunto thou art called. This, according to Heydenreich, should also be considered a figurative expression, alluding to the herald who solemnly summons the athletes to the contest But this is less probable, since such a summons, though required, indeed, for the strife, was not so for the prize. We therefore understand ἐκλήθ. here in the ordinary sense of that outward and inward calling which gave success to the confessor of the gospel. This remembrance would awaken Timothy to his duty to press toward the mark; it would strengthen him in the assurance that, if he strove, his calling was the pledge of eternal life.—And hast professed the good profession. A. fresh motive for Timothy in the fight of faith. Thou hast professed, should rather (De Wette, and others) be considered a new, independent proposition, than, as many do, to make ὡμολόγησας dependent on the preceding εἰς ἥν, which gives a hard construction and a scarcely intelligible sense. The good profession which Timothy had made is not clearly defined by Paul. Some think it the confession made at baptism; others, that given at his induction into the ministry; others, a Christian testimony, given by him during some public persecution or some severe conflict But the youth of Timothy makes the last view improbable; and as his testimony (1Ti_6:13) is compared in some degree with that of the Lord, who had borne witness before Pilate in words as well as deeds, we may best refer this to one of the two occasions already named. The many witnesses, who surely were present at his ordination rather than his baptism, lead us to conclude that the Apostle alludes to the same event, named in 1Ti_4:14 and 2Ti_1:6. [This view of the text is maintained by Neander, “Planting and Training of the Church,” vol. ii; also by Ellicott, and others, in loco. It is worth noting, however, that the authentic traditions of the Church point back to the custom of such a “confession of faith” at baptism. “Mos ibi servatur antiquus, eos qui gratiam baptismi suscepturi sunt publice, id est, fidelium populo audiente symbolum reddere;” Ruffinus, De Symb. 3. We do not suppose that the later baptismal office existed in the apostolic day; but it is not at all improbable that the germ of such a usage began at that time.—W.]

1Ti_6:13. I give thee charge … confession. The allusion to Timothy’s confession leads the Apostle now to speak of the Saviour Himself, whose remembrance must awaken a new motive for fidelity and zeal.—I charge thee (comp. 1Ti_1:3); a form of solemn adjuration well fitted to the grandeur of the subject—In the sight of God, who quickeneth all things. “An encouraging remembrance of the resurrection, and thus indirectly a motive against the fear of death in the cause of Jesus, to which the following clause also alludes;” De Wette.—And before Jesus Christ, who before Pontius Pilate. ̓Επὶ does not signify under Pontius Pilate (De Wette; so Bengel, periocha temporis notissima), but, as Mat_28:14, and elsewhere, coram. The recollection that the Lord had lived and suffered in the days of Pontius Pilate, was quite superfluous; but the statement that His confession was made coram procuratore, clearly shows to what witness the Apostle refers. It can only be that narrated in Joh_18:36 and Mat_27:11; and this was indeed worthy to be held up to Timothy, as the pattern of a true confessor of the truth in face of death. Μαρτυρεῖν means here the same as ὁμολογεῖν in the verse before; and we may thus, when we recall this passage, justly regard Christ as the first Martyr of the New Covenant.

[There is somewhat striking in the identity of these words of Paul with the clause of the Apostle’s Creed, “suffered under Pontius Pilate.” It does not seem to us a mere verbal fancy, if we regard it, when coupled with the καλὴ ὁμολογία made by Timothy, as giving a hint in regard to the formation of that first and simplest symbolum of the faith. We reject, of course, the old, mechanical tradition, that this creed was made by the Apostles, or existed in its present written form before a later age. But the various fragments of such a received “form of words,” as we find them in Justin Mart., Apol., i. 13, Dial., 85; Irenæus, Hæres., 1, 2, and Tertullian; all agreeing in the ideas and general structure, while differing in detail, point clearly to some original “confession of faith,” probably oral; and although without sure date or authorship, yet running back so far toward apostolic time as to have been naturally ascribed to it. Thus this phrase, “under Pontius Pilate,” as cited by St. Paul, may have become incorporated with the earliest germinal creed. We have here what seems the structural law of growth in the church: first the age of organic, yet undeveloped life, then of scientific formation in doctrine and worship.—W.]

1Ti_6:14. That thou keep, &c. St. Paul now sets forth the matter, which he has introduced to Timothy with so solemn a charge. Τηρῆσαί σε τήν ἐντολήν. It is not likely, after so lofty an adjuration, that he meant merely his exhortation to flee from avarice (1Ti_6:11), and like sins. We look rather at his encouragement to the good fight of the Christian life, and the bold confession of the Lord (1Ti_6:12, et seq.). We may say that in this, as the chief commandment, all is embraced which could be asked of Timothy. The view of many, that we must regard this word, commandment, as the παραγγελία of the Christian moral law in general (1Ti_1:5), seems too far-fetched, and quite needless.—Without spot, unrebukable; not to be referred to σε, but to ἐντολήν. “Paul exhorts Timothy so to keep the law, that it may not be stained and open to reproach, as with the false teachers;” Huther.—Until the appearing of our Lord Jesus Christ. The final παρουσία of the Lord, at the judgment of the world, which in the apostolic age was expected as nigh at hand. Bengel justly says: “Fideles in praxi suâ proponebant sibi diem Christi ut appropinquentem; not solemus nobis horam mortis proponere.” We must, however, add that the Christian life of many has gained nothing by the change.

[It is to take nothing from the essential authority of the apostolic writings, if we grant their belief in a speedy advent of Christ. Indeed, our Lord declared that they had no revelation of the times (Act_1:7). The prophecy was, in its nature, a dim one, only to be interpreted by history; and it was natural that to them the lofty truth should be a present reality. It is thus by degrees the crude millennial theories of a Papias have faded away, because through eighteen centuries the Church has seen always a new, further horizon rise before it, and can more soberly read the historic plan of Christianity. Yet the kingdom of God should be to our mature faith a nobler reality than if we believed it literally at hand. See, in Neander’s “Planting and Training,” some admirable remarks on the spiritual character of St. John’s doctrine of the παρουσία.—W.]

1Ti_6:15. Which in his times, &c., ἥν καιροῖς ἰδίοις δείξει, κ.τ.λ.; a peculiar expression, unlike the usual style of St. Paul, yet clear in its meaning. God, the Father of our Lord Jesus Christ, will show, set forth, bring to pass, the glorious revelation of His Son (δεικνύναι). Christ is unseen for a while; the time of His manifestation in full glory (ἐπιφάνεια) rests in the counsels of God, who has appointed the exact moment.—In his times (comp. Tit_1:3; Gal_4:4).—The blessed and only Potentate. This mention of God, as One through whom the Epiphany of Christ is to be made known, calls forth from the Apostle a psalm of thanksgiving, in which he expresses those attributes of the Almighty which confirm this Christian hope, and which are contrasted with the desires of man after the transient goods of this world. Blessed, signifies one who has in Himself alone the sources of the highest joy; the only Potentate, the one only who has and exercises power. Perhaps μόνος is indirectly contrasted with the Gnostic notion of the many Æons—a notion which existed in its germ already in the Pauline age.—The King Of kings and Lord of lords; not only in a spiritual, but a cosmical sense.

[We cannot but think that this passage, taken in connection with the whole sketch of these errorists, refers emphatically to a Jewish doctrine of Æons. It may be clearly traced to the mystics of the Essene type. They held a hierarchy of Powers, emanations from the First Principle, and presiding over certain cosmical spheres. It was the germ of the Sephiroths of the Kabbala, and the Æons of the Gnosis. See Ewald, Gesch. d. Volkes Israel, B. 4, p. 208. This was the esoteric science, kept for the illuminati, while the people held only the Jewish angelology in its exoteric, fanciful form. Such floating seeds of error may easily have fallen into the Jewish-Christian soil of the Church. See, for a clear view of this earlier Jewish Gnosticism, Reuss, Theol. Chret., vol. 1, p. 371, et seq.—W.]

1Ti_6:16. Who only hath immortality. The Apostle continues to praise the excellencies of God; and here he specially sets forth that completeness, whereby in His eternal Being He is lifted above all changing things. “Ac si dixisset Paulus, solum Deum non a seipso tantum esse immortalem et suapte natura, sed immortalitatem in potestate habere, ut in creaturas non competat, nisi quatenus suam illis virtutem inspirans eas vegetat;” Calvin.—Dwelling in the light which no man can approach unto. Possessor of the light, as He is possessor of the life. Like descriptions are found in Psa_104:2. God is clothed with light, as a garment, 1Jn_1:5. God is light, &c.—Whom no man hath seen, nor can see. A description of the invisible nature of God, which includes also the idea that He is incomprehensible (comp. Joh_1:18; 1Jn_4:12; Col_1:15; Heb_11:27; Rom_11:33-36).—To whom be honor and power everlasting) i.e., to whom they properly belong. Some suppose that we have here, as 1Ti_3:16, he fragment of an ancient church-hymn.

1Ti_6:17. Charge them that are rich in this world. The Apostle might have fitly closed the Epistle with this doxology. But he once more turns back to the topic, which bad been interrupted by his digression (1Ti_6:11-16). He had named the dangers of those who would be rich; he now addresses those who are rich in worldly goods. But he at once shows the merely relative worth of their wealth, in calling it of “this world.” He does not, however, speak of the rich as having their part exclusively in this world (Luk_16:25); rather, he encourages them to Christian godliness, because their wealth, though in itself temporal, may, by a wise and reasonable use, be raised to somewhat higher. Timothy must, therefore, warn them of their peril, and charge them not to he high-minded—a peculiar vice of rich men (Jer_9:24; Psa_62:9). Pride may be found without wealth; but it is hard to have wealth without pride.—Nor trust in uncertain riches. The Apostle, in speaking not only of uncertain riches, but in substant. of the uncertainty of all riches, beautifully conveys the thought that he who trusts in them rests on that which is itself ὰδηλότης, and so is in worst peril.—But in the living God, who giveth us richly, &c. As ζῶντι is critically untenable, many of the comments here are useless; yet those of Melanchthon and Calvin deserve notice. Instead of trusting in wealth, the rich should trust in the Giver, who wills that we should enjoy His rich gifts. Εἰς ἀπόλαυσιν, not strictly contrasted with asceticism, but with excessive desire for earthly things. “To enjoy, not to rest our hearts on;” Wiesinger.

1Ti_6:18. That they do good … communicate. The Apostle does not merely warn the rich against error, but sets before them the right way which will gain the enjoyment God allows. To do good, is a general conception, like ἀγαθοποιεῖν (Act_14:17); promoting the happiness of others.—Rich in good works; meaning not Christian beneficence merely, but good action in general. The two next words are specific: ready to distribute, willing to communicate (comp. Luk_3:11;, Eph_4:28). If there be any distinction here, the former may mean the generous hand, the latter the sympathetic heart; both conceptions, however, are connected, and neither of worth without the other.

1Ti_6:19. Laying up in store, &c., ἀποθησαυρίζοντας ἑαυτοῖς. St. Paul makes clear, that through such works of love we promote our own eternal interests. Our action toward others is a treasure for ourselves (comp. Mat_6:21). It is obvious that spiritual treasures are meant, as a good foundation against the time to come, θεμέλιον καλὸν εἰς τὸ μέλλον. This view of a treasure as θεμέλιον is not strange in such a concise style as the Apostle here uses, evidently hastening to the close, and critical conjectures are thus superfluous. The conception is at bottom the same with that of our Lord (Luk_16:9).—That they may lay hold on the true life. Ὀντως instead of αἰωνίου (see textual note above). Ἴνα τελικῶς, not ἐκβατικῶς, is here to be understood. The attainment of a true life is thus the highest end, which the rich must seek by the wise and worthy use of his wealth. Thus he reaches the βραβεῖον, which St. Paul set before Timothy. Bengel very finely says: “Mercator, naufragis salvus, thesauros domum præmissos invenit.” [This strong expression of St. Paul seems at first glance hardly Pauline. It must not be abused into any notion of a deposit of meritorious works, as it has been by some Roman expositors. In the deepest sense, eternal life is a gift, and its only θεμέλιον the grace of God. To be charitable for the sake of gaining heaven by it, is absurdity, for the selfish motive vitiates the act. It is the same fallacy which in former days so often led the rich noble, after a life of bloodshed, to wipe out his sins by building a church. But St. Paul alike denies that empty faith which has no fruit in real charity. The love that is “rich in good works,” grows within as it gives away; and that wealth of the heart a Christian man shall “carry with him when he dieth,” for it is of the very being of the sow.—W.]

1Ti_6:20. O Timothy, keep that, &c. Once more the Apostle sums the whole Epistle in one heartfelt, closing injunction. O Timothy, he says out of the fulness of his fatherly heart, keep that committed to thy trust, τὴν παρακαταθήκην φύλαξον (comp. 2Ti_1:12). As there is no exact statement here, there is room for many conjectures, and there have been enough, older and newer. It seems obvious, from the occurrence of παρακαταθήκη at the close, that something general and of high value is meant; it may be the sound doctrine, it may be the ministerial office, or both together. The former view seems preferable, since φύλασσειν is better referred to the treasure of the word, than of the διακονία; and yet more there seems to be, in what directly follows, an antithesis between sound doctrine and error. Παραθήκη as well as παρακαταθήκη in the Greek signifies the deposit of anything with a person, who holds himself bound to return it uninjured; and hence the word is applied to the thing, the depositum itself.—Avoiding, &c.; denoting the way in which Timothy should keep this trust.—Profane and vain babblings (comp. 2Ti_2:16). Nothing is here meant beyond the ματαιολογία and λογομαχία, whose worthlessness St. Paul has already shown; the error of the heretical teachers, here anew branded as at bottom empty negation. He adds a yet further feature: oppositions of science falsely so called; i.e., unworthy of so good a name. The errors are called ἀντιθέσεις, not only because they were utterly opposed in themselves to pure gospel doctrine, but brought forward in a direct polemic way against it. For other explanations, see Be Wette. Conybeare and Howson well say in loco: “The most natural interpretation (considering the junction with κενοφωνίας and the λογομαχίας ascribed to the heretics above, 1Ti_6:4) is to suppose that St. Paul here speaks not of the doctrines, but of the dialectical and rhetorical arts of the false teachers.” These antitheses were the fruit of the falsely so-called science. It is acknowledged that the errorists already in that time boasted of a higher knowledge in the mysteries (Col_2:8). But St. Paul, at the close, explains how this γνῶσις was the direct enemy of the πίστις, the principle of faith in the truth.

[This expression at the close deserves far more study than most expositors give it. It clearly shows that these false theories not only existed in a sporadic way, but had already assumed the defined form, and even the name of a Gnosis. No explanation of the ἀντιθέσεις is satisfactory, from our almost entire ignorance of the methods of that early school. Perhaps some earlier Marcion had brought forward his views in the shape of an antilogy to the received teaching. But, in any case, St. Paul recognized the distinct chasm between a Christian truth and a false science. The one was a theosophy, the other a living spiritual fact. The one turned Christianity into a Rabbinical school, with its doctrine of divine emanations and the dualism of an evil material principle; the other taught the plain revelation of God in the incarnate Son. The one held the union of the soul with the divine by a rigid asceticism, or a spiritual ecstasy; the other knit Christian growth with the ties of household and social life. The one gave an esoteric knowledge for the few initiated; the other a religion of duty for all men. We cannot read this Epistle, and that to the Colossians, without clearly seeing the seed-vessels of all, which ripened in Marcion and Valentinus.—W.]

1Ti_6:21. Which some professing, &c. The worst peril of a Christian man is surely in losing the straight road of the gospel and straying into the byway. It had been so with many so-called wise, whose hapless end should be a warning to Timothy. Which some professing, ἥν τιενς ἐπαγγελλόμενοι; quam nonnulli profitentes, quite as in 1Ti_2:10. They professedly sought salvation in their knowledge, and in this very way have erred concerning the faith, ἠστόχησαν (comp. 2Ti_2:18). Bengel: “Veram sagacitatem, quæ fidei est, amiserunt, non capientes quid sit credendum et quid sit credere” (comp. 2Ti_3:7-8).—Grace be with thee. Amen. Μετὰ σοῦ; according to A. F. G., ὑμῶν should be read, in which case the church would be included, so far as it had any knowledge of the Epistle. As, however, it is addressed specially to Timothy, no more salutations are added. In the Second Epistle it is otherwise, since it was, in a measure, the farewell of the Apostle to the church, and to life.

DOCTRINAL AND ETHICAL

1. The illustration, drawn from the ancient athletic contests, sketches most strikingly the character, the calling, the dangers, and high hopes of the Christian life. It is not strange that it has been a favorite figure of believers in all times, as well as of Paul. But it sets before us likewise the object of the minister of the gospel, who is called to be a witness of the Lord. His life is a combat, but a combat which assures him, if he be faithful to the end, of the heavenly crown.

2. The remembrance of the solemn profession made by the Christian on entering the church, must indeed inspire in him a true and steadfast zeal. We also, as well as Timothy, have, in our union with Christ and His Body, confessed before many witnesses—ministry, teachers, friends, the whole visible and invisible Church—nay, before the Lord and His angels. This confession is, then, more than an outward show; it is to be confirmed by our life. Next to the thought of the Lord’s coming (Mat_10:32-33), this of our good confession has the strongest influence on our fidelity. (Compare the view of the nature and importance of confirmation, by Nitzsch, “Pract. Theol.,” vol. ii., p. 436).

3. Shallow and unsatisfying as the rationalistic view is of our Lord’s suffering and death, as only the confirmation of His teaching and the bestowal of a high example, yet it would be as one-sided if we forget that He was the first, noblest witness of the truth. It is to be noted, that martyrs and witnesses (μάρτυρες) are the same word.

4. The doctrine of the invisible being of God, rightly understood, is a needful safeguard against all anthropomorphism and anthropopathism (comp. Exo_33:18; Exo_33:23). Whatever in this truth of the unseen Jehovah was hard for Israel, is done away for us Christians, who have seen the Father in the Son (comp. Joh_1:18; Joh_14:9).

5. The name here ascribed to God—King of kings and Lord of lords—is the same given (Rev_17:14; Rev_19:16) to the glorified Saviour; a clear proof of the divinity of the Son.

6. Christianity does not forbid the use of riches, and assigns no other limits to the lawful enjoyments of life than what reason and conscience approve. But it warns the rich of his special perils, and strives to make earthly wealth the means of growth in the heavenly. The story of the rich young man (Mat_19:16-21) is a weighty illustration of St. Paul’s precept.

7. The relation of πίστις to γνῶσις has been always an essential question. The credo quia absurdum and the quæro intelligere, ut credam, are alike one-sided. The true position is given in the credo, ut intelligam. Man must rise through faith to knowledge, and again pass through knowledge to a growing faith. The true connection is nobly pointed out by St. John (1Jn_5:13): “These things have I written unto you that believe in the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe in the name of the Son of God.” Irrational as it is to scorn knowledge in the name of faith, it is as fruitless to recognize nothing as the object of πίστις, which has not been first reached by γνῶσις. The credo, quamquam absurdum, finally, is truer than the non credo, quia absurdum. The γνῶσις may develop the truths of faith, but can in no way take the place of faith.

[St. Augustin: Reason should not submit, unless it decides for itself that there are occasions when it ought to submit. Its very submission is then reasonable.

Pascal, Penseés: Nothing is so rational, as the disavowal of reason in what is of faith. And nothing is so contrary to reason, as the disavowal of reason in what is not of faith. Both extremes are alike dangerous: the exclusion of reason, and the admission of reason alone.—W.]

9. “Nullusne ergo in Ecclesia Christi profectus habebitur religionis? Habeatur plane et maximus, sed ita tamen ut vere profectus sit ille fidei, non permutatio. Siquidem ad profectionem pertinet, ut in semet ipsa una quæque res amplificetur, ad permutationem vero, ut aliquid ex alio in aliud transvertatur. Crescat igitur oportet, et multum vehementerque proficiat tam singulorum quam omnium, tam unius hominis quam totius Ecclesiæ ætatum ac sæculorum gradibus intelligentia, scientia, sapientia, sed in suo dumtaxat genere, in eodem scilicet dogmati, eodem sensu eademque sententia. Imitetur animarum religio rationem corporum, quæ licet annorum processu numeros suos evolvant et explicant, eadem tamen quæ erant, permanent;” Vincent. Lirin., Commonitorium, chap. 28.

HOMILETICAL AND PRACTICAL

The minister of the gospel a man of God: (1) His inferiority to, (2) his equality with, (3) his rank above the prophets of the Old Covenant—Not enough to escape error; we must also excel in godliness.

1Ti_6:12 (specially fitted for confirmation): The combat of the Christian life: (1) The life of the Christian a fight; (2) a good fight; (3) a fight of faith; (4) a fight whose prize is life eternal; (5) a fight inspired by the remembrance of our good confession.—Jesus before Pilate, the archetype of a confessor of the truth.—How the thought of the Lord’s advent should fill us with steadfastness.—Although the time of Christ’s coming be wisely hid from us, yet it is exactly fixed in the counsels of God.—God, who only hath immortality: (1) The sublimity; (2) the comfort of this truth.—Dangers, duties, blessings of wealth.—The illusion of worldly, and the sure hope of heavenly riches.—How may wealth be a hindrance, how a help to eternal life?—The wealth of God: (1) He gives all things; (2) He gives richly; (3) He gives for us to enjoy.—The unity of faith and knowledge in Christianity.—The true and false illumination.—Christian faith also true wisdom (comp. Luk_10:21).

Starke: Anton: There is much to endure in the office of the Christian teacher, but eternity lies beyond. If we look thither, we shall not weary of the combat (1Pe_5:4; 2Co_4:14; 2Co_4:16).—Hedinger: Knowing and professing [Erkennen u. bekennen] should not be separated (Rom_10:9.).—Anton: There is no higher comfort than in looking to Christ. Nothing can befall us in the work of the ministry which has not a response from Christ (Heb_12:2).—It is a well-tried Christian habit, to strengthen ourselves through the sufferings of Christ—As God is King of kings and Lord of lords, we must never obey the kings and lords of this world when they claim what is against God’s law (Act_5:29).—Cramer: God hath still as much to give as He hath given. The earth is His, and all that therein is (Psa_24:1).—Starke: God gives many wealth, that He may try partly their gratitude to Him, partly their kindness to the needy (Exo_16:4)—He who helps the poor, gives God his money on interest, and gains more than he lays out (Pro_19:17).—The gospel is a wealth entrusted us by God; therefore must we care, like all who hold trust funds, not to lose this treasure (Rev_3:10-11).—Osiander: The highest science is, to know, to simply believe, and freely obey God’s word (Luk_8:16).

Heubner: The remembrance of past battles strengthens for the new.—We should never fall behind ourselves.—The sottishness of the proud is trust in wealth.—Good works are a heavenly capital, yielding an overflowing profit.—The notes of the true knowledge (see Jam_3:17).

Von Gerlach: “Whoso builds on the changeable, must needs be lost; whoso builds on the immortal, changeless God, lives in His life, His wealth, and shall share His eternity.”

Lisco: The Christian life (1) strives after perfection (1Ti_6:11); (2) fights against sin (1Ti_6:12); (4) endures till the life of glory (1Ti_6:13-14).—Counsel: (1) for the worldly rich; (2) the mentally rich, who overvalue knowledge.—Nitzsch (1Ti_6:12; 1Ti_6:15): How right and needful that we make a good confession to the best of Confessors (Sermon V., p. 138).—Beck: The high calling of the man of God: (1) To what; (2) for what.—Fischer: The characteristics of the Christian life.

Footnotes:

[7]1Ti_6:11.—[Lachmann omits the article before Θεοῦ; so also the Sinaiticus. In the same verse, πραϋπαθίαν is to be preferred to the common reading, πραότητα.—E. H.]

[8]1Ti_6:12.—καὶ after εἰς ἣν omitted by the modem authorities; see Tischendorf. [Not in the Sinaiticus.—E. H.]

[9]1Ti_6:13.—[Tischendorf and Lachmann, after A. D. G., read ζωογονοῦντος. Sinaiticus has, like the Recepta, ζωοποιοῦντος. Etymologically, of course, the words differ, but there is not much difference in the sense in this place.—E. H.]

[10]1Ti_6:16.—[I suggest the following translation of 1Ti_6:15-16 : Which in his own times the blessed and sole sovereign, the King of kings and Lord of lords, who alone has immortality, (who) is dwelling in light inaccessible, whom no man (or, none amongst men) hath seen, or can see, shall shew. To whom be honor and power everlasting. Amen.—E. H.]

[11]1Ti_6:17.—Instead of the usual ἐν τῷ νῦν αἰῶνι, the Sinaiticus has καιρῷ.

[12]1Ti_6:17.—This adjective is wanting in A. G., and others, and is omitted by Tischendorf. In D., and in the Sinaiticus, the article is wanting. [The Sinaiticus has ἐπί θεῷ; Lachmann, ἐπὶ τῷ Θεῷ. Tischendorf retains ἐν.—E. H.]

[13]1Ti_6:19.—Instead of αἰωνίου, we should read, with A. D.1 E. F. G., the Sinaiticus, and others, ὅντως. So Griesbach, in this place.

[14]1Ti_6:21.—Probably spurious.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

The Conduct of the True Christian and Its Reward. 1Ti 6:11-16

v. 11. but thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

v. 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.

v. 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,

v. 14. that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ;

v. 15. which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords;

v. 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 honor and power everlasting. Amen.

Having shown the transitoriness, the superfluity, and the danger of possessing and, more still, of striving after great earthly possessions, St. Paul, by way of contrast, now shows the glory of spiritual possessions, as an incentive to him to make every effort toward their attainment: But thou, O man of God, flee these things; follow rather after righteousness, godliness, faith, love, patience, meekness. It is a title by which high honor was conferred upon Timothy and upon all Christians, that of being designated a man of God, 2Ti 3:17. The believers are children of God, they belong to God as His own, a fact which alone is a strong argument for the Christians to show themselves worthy of the grace expressed by the name. He that belongs to God as His own has the fullness of riches in Him and is not in need of temporal gifts and blessings to complete his happiness. The Christians, therefore, gladly heed the call of the apostle: Shun, avoid, flee these things. It is a bad plan to try out one’s powers of resistance in courting the dangers connected with the lust of the flesh, the lust of the eyes, and the pride of life. To keep away from their alluring attractions is the one safe thing to do. By constant activity in matters pertaining to the kingdom of God and the service of his neighbor a Christian will put away from him the temptation to many sins of the flesh. Rather, on the other hand, he will follow after, seek with all his might, the virtues which are so often praised so highly in Scriptures: righteousness of life, according to which a person will at all times and in all conditions conduct himself in accordance with the Word of God and His holy will; godliness, according to which the entire religious life of a person will be one of reverence for the holy God; faith, which accepts the merits of Christ and finds comfort in the grace and help of God at all times; love, by which faith shows itself active in good works toward God and one’s neighbor; patience or steadfastness in sustaining trials; meekness and humility, according to which a person will not permit himself to become embittered. That is the one side of true Christian conduct.

But the other side is emphasized by the apostle with just as much force: Fight the good fight of faith, take a firm hold on eternal life, to which thou hast been called and hast confessed the good confession before many witnesses. The apostle uses the picture of an athletic contest, in which the participants must exert every muscle, every nerve to the utmost, if they desire to possess the victor’s crown. The entire life of the Christians is a continual battle against the many enemies of their faith; they must hold their faith against every attack, against every temptation. Hereby faith itself must contribute and impart strength for proper steadfastness, especially for securing, for laying hold upon, eternal life. The life of eternity with God above is in itself the prize for which the Christians must strive with unabated rigor and eagerness. For obtaining this prize Timothy and every other Christian has been called, that is the real object of their lives, Php 3:14. This argument possessed all the more weight, since Timothy had professed his faith in Christ and in the certainty of eternal life in a confession before many witnesses. St. Paul is most probably referring to the confession made by Timothy at the time of his Baptism and reception into the congregation. For even in those early days a special baptismal confession was in use. This was a good, a fine, an excellent confession, both its content and its significance elevating it above all confessions with a mere worldly content. Since, moreover, many witnesses, very likely the entire congregation, had been present at the time of his making his confession of faith, he should remember also the obligation toward these Christian brothers and sisters, and not lightly set aside the responsibility resting upon him. These words are so important that they should be heeded also in our days by every catechumen or confirm and, both before and after the special rite by which he joins the congregation as a communicant member.

The matter is of such importance to Paul as to make him add a very impressive exhortation: I charge thee before God, who quickens all things, and Christ Jesus, who before Pontius Pilate testified the good confession, that thou keep the commandment immaculate, irreproachable, until the revelation of our Lord Jesus Christ. It is in the form of a serious, emphatic, cordial exhortation, of an earnest charge, that Paul addressed his pupil at this point. He adjures him before, in the sight of, God, of whom he says that He gives life to all things. God is the Source of all life, both physical and spiritual; Timothy, therefore, having received his spiritual life from God, may be assured that the same Lord will continue to keep him by His power unto life everlasting. But Paul not only reminds Timothy of God and His quickening strength, but also of his Savior Christ Jesus, whose frank confession as to His person and office during the trial before the Roman governor Pontius Pilate is an example for all Christians of all times. These two facts should be the reasons influencing and strengthening Timothy to keep the commandment, the sum of the entire body of Christian doctrine entrusted to him, immaculate, pure, uncontaminated, without the slightest admixture of error, and also irreproachable, so that no one would be able to bring a charge against him of even the slightest irregularity in his preaching. The gift of the pure doctrine is too precious to permit any careless handling. Timothy should therefore observe the charge to keep the doctrine in all purity until the revelation, the last coming, of the Lord Jesus Christ. With the second advent of Christ the Church will be transformed from the humble and militant to the glorious and triumphant state. Then also the proclamation of the Gospel-message will have an end, for then we shall see, possess, and enjoy what we have here believed.

As usual, the feeling of exaltation which takes hold of the apostle here lifts him to the point of joyous exclamation: Which in due time will show the blessed and only Powerful One, the King of kings and the Lord of lords, He alone having immortality, living in an inaccessible light, whom nobody of men has seen nor can see; to whom honor and everlasting power. Amen. The revelation of Christ will be shown; according to His human nature He will be revealed before the eyes of the astonished nations. God will set this revelation forth, cause it to be made. In due time this will be done, at the period of the world’s existence which is known only to God, having been hidden even from Christ according to His human nature in His state of humiliation. The Blessed and the only Powerful One God is called, since He is in possession of the fullness of heavenly bliss and happiness, and since He is, in His essence, almighty, the Sovereign, the Lord, or, as Paul continues to explain, the King of kings and the Lord of lords. ALL people that dwell on earth, no matter whether they bear the title and exercise the power of unlimited monarchs over millions of subjects, sink into insignificance beside Him. He alone has immortality; He is the only one in whom this attribute is a quality of His essence; He is the Source of everlasting life. He lives in a light of heavenly glory, which is inaccessible to mere human beings, to mortal sinners. The very reflection of the divine glory is unbearable to human eyes, Exo 34:30; much less will they be able to look into the glory of the divine essence itself. No man’s eyes have seen nor will see the glory of the great God of heaven, not on this side of eternity. And yet the apostle breaks forth into a deliberate doxology, saying that both glory and eternal strength should be given to Him. Our praise and adoration of His wonderful essence will continue throughout eternity, long after we have changed the mortal hull of our body into the glorified body of heavenly majesty. This is most certainly true.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

6:11-16 Before ending the discussion of wealth, Paul exhorts Timothy to live beyond reproach, commanding him to flee from desire for wealth.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Ti 6:11. Ὦ ἄνθρωπε τοῦ Θεοῦ) O man of God. So the LXX. for the Hebrew, man of God, i.e. a prophet, a mediating messenger of God to men, one removed from earthly things.—ταῦτα φεῦγε, flee these things) He resumes, after the parenthesis, the words which he had spoken at the end of 1Ti 6:5. Therefore the expression, these things, is to be referred to 1Ti 6:4-5: for both enumerations form an evident antithesis [to what follows in 1Ti 6:11]: to this antithesis flee, follow, belong.—δικαιοσύνην, righteousness) This comprehends all the other things, and is again put in the first place, 2Ti 2:22.—εὐσέβειαν, godliness) The antithesis is the abuse of godliness, 1Ti 6:5. πίστιν, ἀγάπην, faith, love) Their antitheses are envy, strife, 1Ti 6:4. ὑπομονὴν, patience) by which even calumnious railings are endured, ibid. πρᾳότητα, meekness) by which evil surmisings are overcome, ibid.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Ti_6:11. The apostle again turns to Timothy, exhorting him to a faithful fulfilment of his Christian and evangelical vocation.

σὺ δε] opposed to τινές, 1Ti_6:10 ὦ ἄνθρωπε [τοῦ] Θεοῦ] The expression may be taken in a more general or a more special sense; so, too, in 2Pe_1:21. It does not, however, follow that Paul thus names Timothy here because of his evangelic office; the exhortations following rather show that the apostle was thinking of Timothys position as a Christian; comp. 2Ti_3:17.

ταῦτα φεῦγε] ταῦτα refers to the φιλαργυρία and that which is connected with it (de Wette, Wiesinger, and others); not to everything that has been said in 1Ti_6:3-10, because 1Ti_6:17 ff. show that the author is keeping in view the subject of riches, de Wette. φεύγειν vitare; comp. 2Ti_2:22; 1Co_6:18. Hofmann wrongly deduces from this exhortation that Timothy had some inclination to φιλαργυρία; one might as well deduce from the next exhortation that Timothy had no inclination to δικαιοσύνη κ.τ.λ. It is to be observed that it is not said φεῦγε ἀπό or ἐκ τούτων; comp., besides, the passages quoted.

δίωκε δὲ τὴν δικαιοσύνην] διώκειν here as in Deu_16:20, LXX.; Rom_12:13, and other passages of the N. T. (neque exteris scriptoribus infrequens est haec hujus verbi notio; see Xenophon, Cyropaedia, viii. 1. 39; Thucydides, ii. 63; Leo). Paul names six Christian virtues which Timothy is to cultivate, the six being arranged in pairs. The two most general in meaning are placed first: δικαιοσύνην (righteousness) and εὐσέβειαν (comp. Tit_2:12). Then follow πίστιν (not faithfulness or conscientiousness, but faith) and ἀγάπην as the ground principle of the Christian life. Last come ὑπομόνην and πραϋπάθειαν (ἅπ. λεγ., Philo, de Abrah. p. 379), which denote the Christian conduct proper in regard to the hostility of the world against the gospel, the former being opposed to submission, the latter to exasperation.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Ti 6:11-16 are a digression into a personal appeal. Cf. 2Ti 2:1 ; 2Ti 3:10 ; 2Ti 3:14 ; 2Ti 4:5 .

1Ti 6:11 . ὦ ἄνθρωπε θεοῦ : It argues a very inadequate appreciation of the fervour of the writer to suppose, as Theod. does, that this is an official title. The apostrophe is a personal appeal, arising out of the topic of other-worldliness which begins in 1Ti 6:5 . Timothy, as a Christian man, had been called to a heavenly citizenship. He was a man of God, i.e. , a man belonging to the spiritual order of things with which that which is merely temporal, transitory and perishing can have no permanent relationship. The term occurs again, with an admittedly general reference, in 2Ti 3:17 . In any case Man of God , as an official title, belonged to prophets, the prophets of the Old Covenant; and we have no proof that Timothy was a prophet of the New Covenant, though he was an evangelist (2Ti 4:5 ), and possibly an apostle (1Th 2:6 ).

ταῦτα : i.e. , φιλαργυρία and its attendant evils. Love of money in ministers of religion does more to discredit religion in the eyes of ordinary people than would indulgence in many grosser vices.

It is to be noted that φεῦγε · δίωκε δὲ δικαιοσύνην , πίστιν , ἀγάπην recurs in 2Ti 2:22 . The phraseology is based on Pro 15:9 , διώκοντας δὲ δικαιοσύνην ἀγαπᾷ , and is thoroughly Pauline, as the reff. prove. The six virtues fall perhaps into three pairs, as Ell. suggests: “ δικαιοσ . and εὐσέβ . have the widest relations, pointing to general conformity to God’s law and practical piety [ cf. σωφρόνως κ . δικαίως κ . εὐσεβῶς , Tit 2:12 ]; πίστις and ἀγάπη are the fundamental principles of Christianity; ὑπομ . and πραϋπ . the principles on which a Christian ought to act towards his gainsayers and opponents”. As a group, they are contrasted with the group of vices in 1Ti 6:4-5 ; but we cannot arrange them in pairs of opposites. We may add that πίστις results in ὑπομονή (Jas 1:3 ; Rom 5:3 ; 2Th 1:4 ; 2Ti 3:10 ; Tit 2:2 ; Heb 12:1 ), as ἀγάπη does in πραϋπάθεια . ὑπομονή is sustinentia ( [304] here, and Vulg. in 1Th 1:3 ) rather than patientia ( [305] and Vulg. here).

[304] Cod. Frisingensis

[305] The Latin text of Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

πίστις , ἀγάπη , and ὑπομονή are also combined in Tit 2:2 ; cf. 2Ti 3:10 , also 2Pe 1:5-7 , where εὐσέβεια , with other virtues, forms part of the group.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

A peculiar exhortation to divers virtues, wherewith it behooveth the Pastors especially to be furnished.

Whom the Spirit of God ruleth.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

But thou--in contrast to the "some" (Ti1 6:10).

man of God--who hast God as thy true riches (Gen 15:1; Psa 16:5; Lam 3:24). Applying primarily to Timothy as a minister (compare Pe2 1:21), just as the term was used of Moses (Deu 33:1), Samuel (Sa1 9:6), Elijah, and Elisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so Ti2 3:17) as a Christian man born of God (Jam 1:18; Jo1 5:1), no longer a man of the world raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work is to be his great work: he is to be Christ's living representative.

flee these things--namely, "the love of money" with its evil results (Ti1 6:9-10).

follow after righteousness-- (Ti2 2:22).

godliness--"piety." Righteousness is more in relation to our fellow man; piety ("godliness") to God"; faith is the root of both (see on Tit 2:12).

love--by which "faith worketh."

patience--enduring perseverance amidst trials.

meekness--The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. But thou, O man of God] Thou, who hast taken God for thy portion, and art seeking a city that hath foundations, whose builder is the living God, flee these things. Escape for thy life. Even thou art not out of the reach of the love of money. How many of the ministers of religion have been ruined by this! And how much has religion itself suffered by their love of money!

Follow after righteousness] Justice and uprightness in all thy dealings with men. Godliness-a thorough conformity to the image of God and mind of Christ. Faith in Jesus, and in all that he has spoken; and fidelity to the talents thou hast received, and the office with which thou art intrusted.

Love] To God and all mankind. Patience in all trials and afflictions.

Meekness.] Bearing up with an even mind under all adversities and contradictions.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11 But thou, O man of God, flee these things By calling him man of God he adds weight to the exhortation. If it be thought proper to limit to the preceding verse the injunction which he gives to follow righteousness, piety, faith, patience, this is an instruction which he gives, by contrast, for correcting avarice, by informing him what kind of riches he ought to desire, namely, spiritual riches. Yet this injunction may also be extended to other clauses, that Timothy, withdrawing himself from all vanity, may avoid that (περιεπγίαν) vain curiosity which he condemned a little before; for he who is earnestly employed about necessary employments will easily abstain from those which are superfluous. He names, by way of example, some kinds of virtues, under which we may suppose others to be included. Consequently, every person who shall be devoted to the pursuit of “righteousness,” and who shall aim at “piety, faith, charity,” and shall follow patience and gentleness, cannot but abhor avarice and its fruits.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) But thou, O man of God, flee these things.—A commentator always speaks with great caution when he approaches in these inspired writings anything of the nature of a direct personal reference. The writers and actors in the New Testament history we have so long surrounded with a halo of reverence, that we are tempted often to forget that they were but men exposed to temptations like us, and not unfrequently succumbing to them. We owe them, indeed, a deep debt of reverence for their faithful, gallant witness—for their splendid service in laying so well the early storeys of the great Christian Temple; but we lose somewhat of the reality of the Apostolic story when in the saint we forget the man. After the very solemn, the intensely earnest warning against covetousness—that fatal love of gain and gold which seems to have been the mainspring of the life of those false teachers who were engaged in marring the noble work St. Paul had done for his Master at Ephesus—after these weighty words, the fact of St. Paul turning to Timothy, and, with the grand old covenant title Timothy knew so well, personally addressing his loved friend with “But thou, O man of God, flee these things,” leads us irresistibly to the conclusion that the old Apostle was dreading for his young and comparatively untried disciple the corrupting danger of the wealth of the city in which he held so great a charge; so he warns Timothy, and, through Timothy, God’s servants of all grades and powers in different ages, of the soul-destroying dangers of covetousness—“Flee these things.” A glance at Timothy’s present life will show how possible it was, even for a loved pupil of St. Paul—even for one of whom he once wrote, “I have no man likeminded;” and, again, “Ye know the proof of him, that, as a son with the father, he hath served with me in the gospel” (Php_2:20-22)—to need so grave a reminder. Since those days, when these words were written to the Philippians, some six years had passed. His was no longer the old harassed life of danger and hazard to which, as the companion of the missionary St. Paul, he was constantly exposed. He now filled the position of an honoured teacher and leader in a rich and organised church; many and grievous were the temptations to which, in such a station, he would be exposed.

Gold and popularity, gain and ease, were to be won with the sacrifice of apparently so little, but with this sacrifice Timothy would cease to be the “man of God.” To maintain that St. Paul was aware of any weakness already shown by his disciple and friend would, of course, be a baseless assertion; but that the older man dreaded for the younger these dangerous influences is clear. The term “man of God” was the common Old Testament name for “divine messengers,” but under the new covenant the name seems extended to all just men faithful to the Lord Jesus. (See 2Ti_3:17.) The solemn warning, then, through Timothy comes to each of His servants, “Flee thou from covetousness.”

And follow after righteousness.—“The evil must be overcome with good” (Rom_12:21). The “man of God,” tossing away from him all covetous longings, must press after “righteousness;” here used in a general sense, signifying “the inner life shaped after the Law of God.”

Faith, love.—The two characteristic virtues of Christianity. The one may be termed the hand that lays hold of God’s mercy; and the other the mainspring of the Christian’s life.

Patience.—That brave patience which, for Christ’s dear sake, with a smile can bear up against all sufferings.

Meekness.—The German “sanftmuth”—the meekness of heart and feeling with which a Christian acts towards his enemies. His conduct who “when he was reviled, reviled not again” best exemplifies this virtue.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11–16. A further exhortation to Timothy. The Lord’s appearing

Timothy’s own true life and bearing are solemnly dwelt upon in contrast to the false and low; see on 1Ti_6:3.

thou, O man of God] Opposed not only to the ‘some’ of 1Ti_6:10 but to the ‘any’ of 1Ti_6:3. The phrase ‘man of God’ occurs also with the same reference to the ministry, 2Ti_3:17, derived probably from the O. T. ministry of the prophets; cf. 2Pe_1:21, where the best reading, however, slightly varies the phrase ‘men spake from God;’ and 1Ki_17:18; 1Ki_17:24. It marks the high tone of this final address; and is in keeping with the full dignity of title which in both these last contrasts of the false and the true ministry is given to the great Head of the Church’s ministry (and given here only in these Epistles) ‘Our Lord Jesus Christ.’

flee these things] ‘Unsound words, and ungodly doctrine,’ ‘questionings and evil surmisings,’ ‘traffic in godliness and love of money.’ These three heads of evil, in the 3rd, 4th, and 5th to 10th verses respectively, are opposed by three pairs of contrasted virtues: ‘righteousness and godliness,’ ‘faith and love,’ ‘patience and meekness.’ In the first pair ‘the sound words,’ ‘the words of our Lord Jesus Christ,’ go to the very root of the matter as fully expounded, Romans 6. ‘Baptised into Christ Jesus … dead unto sin, but alive unto God in Christ Jesus … obedient from the heart to that form of teaching … ye became servants of righteousness,’ and 1 Corinthians 1. ‘We preach Christ crucified … Christ the power of God … of Him are ye in Christ Jesus, who was made unto us wisdom from God and righteousness’; all this being but the working out of the very ‘words of the Lord,’ Mat_5:6, ‘Blessed are they that hunger and thirst after righteousness, for they shall be filled.’ In the second pair ‘faith’ is as evidently the antidote to ‘ignorance,’ ‘questionings,’ and ‘disputes of words,’ as ‘love’ is to ‘envy, strife, railings, evil surmisings. In the third pair ‘patient endurance’ and ‘meekness of heart’ are well fitted to produce ‘godliness with contentment,’ as being the very graces to which ‘the words of the Lord’ assign the blessings of that ‘kingdom of heaven’ which is ‘godliness,’ and that ‘inheritance of the earth’ which is ‘contentment.’ ‘Blessed are the poor in spirit,’ ‘Blessed are the meek.’

meekness] The compound word, meekness of heart, a word peculiar here, is to be read. See note on 2Ti_2:25.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But thou, O man of God,.... Not only by creation, as every man is; nor merely by special grace, as everyone is, that is chosen of God, redeemed by Christ, and regenerated and sanctified by the Spirit; but by his peculiar office, as an evangelist and minister of the word, being qualified for, and devoted to, and employed in the service of God. The phrase is taken out of the Old Testament, where the prophets, Elijah and Elisha, are so called, Kg2 1:9,

flee these things; the Arabic version reads "these abominations"; namely, all questions and strifes of words, from whence so many evils follow, Ti1 6:4 and all worldly gain, selfish interest, and mercenary views in religion; a wicked resolution to be rich, at any rate, and an immoderate love of the things of the world, and an eager pursuit after them, which expose to great danger, and even utter ruin; things very unbecoming any professor of religion, but much more a minister of the Gospel.

And follow after righteousness; not for justification before God, that he had followed after, and attained unto, which is the righteousness of Christ, and not of the law; but for the honour of religion before men; and intends the doing of justice between man and man, giving everyone their own, which in undue affection for the world sometimes leads men from:

godliness; spiritual religion, holiness of heart, and conversation, which has the promise of this life, as well as of the other, and with contentment is great gain; wherefore to pursue this is much better than greedily to run after the riches of this world, or with the false teachers to suppose that godliness lies in worldly gain, or in securing to a man his worldly interest:

faith; the grace of faith, which looks not to things seen, which are temporal, but to things not seen, which are eternal; and leads off the mind from sublunary enjoyments to God, and Christ, and the glories of another world; and is the leading grace to all others, and the foundation of good works, without which there is no pleasing in acts of moral righteousness, or in any acts of religious worship, which may be called godliness:

love; to God, which is inconsistent with serving mammon, or with an immoderate love of money; and to Christ, which will put a man on seeking, not his own things, but the things of Christ; and to the saints, which will direct him to serve them by acts of beneficence and liberality:

patience; in bearing reproaches and indignities; in suffering injuries, loss of goods, imprisonment, and every sort of persecution, for the sake of the Gospel; which a covetous disposition will not admit of: last of all,

meekness; or humility, not seeking great things, but being content with a lower station of life; for generally it is pride that puts men upon a determination to be rich at any rate: it may also design meekness in instructing the ignorant, in refuting error, and in reproving offenders.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

Ver. 11. But thou, O man of God] If Timothy were that angel of the Church of Ephesus, Rev 2:1, that left his first love (as some think he was), this counsel was but needful. Christ cautions his disciples to beware of worldliness, Luk 21:34.

Flee these things] Remis velisque, with all thy might, that thou be not tacked with them, taxed for them.

Follow after righteousness] These are notable antidotes against covetousness. Paul shows him a better project; points him a sovereign amulet or antidote made up of these precious ingredients: 1. Righteousness, which gives every man his own. 2. Godliness, which gives God likewise his own (this the covetous man cannot awhile to do). 3. Faith, which feareth no famine, quelleth and killeth distrust. 4. Love, a professed enemy to sinful self-love, that nurse of covetousness. 5. Patience, to wait upon God, and not to make haste to be rich. 6. Meekness, in case of cross accidents; when the covetous, troubled by others, troubleth his own house, and meditateth revenge.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But thou, O man of God, flee these things - These allurements of wealth, and these sad consequences which the love of gold produces.

And follow after righteousness, ... - Make these the grand object of your pursuit. On the virtues here enumerated, see the notes on Gal 5:22-23.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But thou, O man of God.[7] This, says St. John Chrysostom, is one of the highest title and commendations that can be given to any man. So are called Samuel, Elias, Eliseus. (1 Kings ii and ix.; 3 Kings xxxiii.) (Witham)

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[BIBLIOGRAPHY]

O homo Dei. See St. John Chrysostom, (Greek: log. iz. p. 321.) Greek: mega axioma, &c. magna dignitas, &c.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

O man of God; that is, O thou minister of God, whose service is not the service of the world. It is a compellation borrowed from the Old Testament, where we find it often applied to such whose work was to reveal the Divine will, 2Ki 1:9; 4:40,42. By giving Timothy this compellation, he mindeth him how much he was concerned to contemn the world.

Flee these things; flee this eager pursuit of riches.

And follow after righteousness; and follow after justice, or the business of a righteous life, in thy conversation with men.

Godliness; piety toward God.

Faith; the exercise and life of faith.

Love; love to God and thy neighbour.

Patience; a quiet bearing of injuries.

Meekness; a gentleness of spirit, opposed to all rash anger.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

O man of God. The force of this address is very great. It indicates that the money-lovers just spoken of were not and could not be "men of God," whatever they might profess; and it leads with singular strength to the opposite direction in which Timothy"s aspirations should point. The treasures which he must covet as "a man of God" were "righteousness, godliness, faith, love, patience meekness." For the phrase, "man of God," see 2Ti_3:17 and 2Pe_1:21. In the Old Testament it always applies to a prophet. (Deu_33:1; Jud_1:13:6; 1Sa_2:27; 1Ki_12:22; 2Ki_1:9; Jer_35:4; and a great many other passages) St. Paul uses the expression with especial reference to Timothy and his holy office, and here, perhaps, in contrast with the toupouv mentioned in ver. 9. Flee these things. Note the sharp contrast between "the men" of the world, who reach after, and the man of God, who avoids, filarguria. The expression, "these things," is a little loose, but seems to apply to the love of money, and the desire to be rich, with all their attendant "foolish and hurtful lusts." The man of God avoids the perdition and maul fold sorrows of the covetous, by avoiding the covetousness which is their root. Follow after (diwke); pursue, in direct contrast with feuge, flee from, avoid. (see 2Ti_2:22) Meekness (pra"upaqeian). This rare word, found in Philo, but nowhere in the New Testament, is the reading of the R.T. (instead of the prao?thta of the T.R.) and accepted by almost all critics on the authority of all the older manuscripts. It has no perceptible difference of meaning from praothv, meekness or gentleness.

Vers. 11-16.

The man of God.

The character of the man of God is here portrayed with a master"s hand. We may go back and contemplate it with a little more exactness. He is covetous, he is eager in the pursuit of good things; but the good things which he covets and pursues are the everlasting possessions of the soul. And what are these? Righteousness that great quality of God himself; that quality which makes eternal, unchangeable, right the sole and inflexible rule of conduct. Righteousness that condition of thought and will and purpose which does not fluctuate with the changing opinions and fashions of inconstant men, which does not vary according to the outward influences to which it is subject, which is not overborne by fear, or appetite, or persuasion, or interest; but abides steadfast, unaltered, the same under all circumstances and through all time. And with righteousness, which he has in common with God, he covets godliness, the proper relative condition of the rational creature towards the Creator. Godliness is that reverential, devout attitude towards God which we sometimes call piety, sometimes holiness, sometimes devotion. It comprehends the sentiments of fear, love, and reverence which a good man entertains toward God; and the whole conduct, such as worship, prayer, almsgiving, etc., which springs from those sentiments. And though it cannot be predicated of God that he is eujsebhv, it is an essential feature of the godly man, who therefore covets it as an integral part of the wealth of the soul. And then, by a natural association with this reverential attitude towards God described by "godliness," there follows faith; the entire reliance of the soul upon God"s goodness, and specially on all his promises those promises which are yea and amen in Christ Jesus; faith which fastens on Jesus Christ as the sum and substance, the head and completeness, of God"s good will to man; as the infallible proof, which nothing can detract from, of God"s purpose of love to man; as the immovable rock of man"s salvation, which may not and cannot be moved forever. And, as by a necessary law, from this faith there flows forth love; love to God and love to man; love which, like righteousness, is an attribute which the man of God has in common with God; love which, in proportion to its pureness and its intensity, assimilates the man of God to God himself, and is therefore the most prized portion of his treasures. Nor must another essential virtue of the man of God be overlooked by him, and that is patience. Just as godliness and faith are qualities in the man of God relatively to God, so is patience a necessary quality relatively to the hindrances and impediments of the evil world in which he lives. The primary idea of uJpomonh is continuance continuance," as it is well rendered in the Authorized Version of Rom_2:7. The enmity of the world, the outward and inward temptations to evil, the weariness and tension induced by prolonged resistance, are constantly pressing upon the man of God and counseling cessation from a wearisome and (it is suggested) a fruitless struggle. He has, therefore, need of patience; it is only through faith and patience that he can obtain the promises. He must endure to the end if he would grasp the coveted salvation. Patience must mingle with has faith, patience must mingle with his hope, and patience must mingle with his love. There must be no fainting, no halting, no turning aside, no growing weary in well-doing. Tribulations may come, afflictions may press sore, provocations may be multiplied, and labors may be a heavy burden; but the man of God, with the sure hope of the coming of Christ to cheer and support him, will go steadily forward, will endure, will stand fast, unto the end. And as regards the provocations of men, he will endure them with meekness. Not only will he not turn back from his purpose on account of them, but he will not let his spirit be ruffled by them. He will still be kind to those who are unkind, and gentle with those who are rough. He will render good for evil, and blessing for cursing, if so be he may overcome evil with good, ever setting before him the blessed example of him "who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously." Thus fighting the good fight of faith, he lays hold and keeps hold of eternal life, and will be found without spot, unrebukable, in that great and blessed day of the appearing of our Lord Jesus Christ, "to whom be honor and power everlasting. Amen.

Personal admonition addressed to Timothy himself.

The apostle now turns from his warning to those desiring to be rich to the practical exhortation to strive for the true riches.

I THE TITLE BY WHICH TIMOTHY IS ADDRESSED. "O man of God.

1. It was the familiar title of the Old Testament prophets, and might appropriately apply to a New Testament evangelist like Timothy.

1. But in the New Testament it has a more general reference, applying as it does to all the faithful in Christ Jesus. (2Ti_3:17) The name is very expressive. It signifies

1. a man who belongs to God;

2. who is dedicated to God;

3. who finds in God, rather than in riches, his true portion;

4. who lives for God"s glory. (1Co_10:31)

II THE WARNING ADDRESSED TO TIMOTHY. "Flee these things." It might seem unnecessary to warn so devoted a Christian against the love of riches, with its destructive results; but Timothy was now in an important position in a wealthy city, which contained "rich" men (ver. 17), and may have been tempted by gold and ease and popularity to make trivial sacrifices to truth. The holiest heart is not without its inward subtleties of deceit.

III THE POSITIVE EXHORTATION ADDRESSED TO TIMOTHY. "And follow after righteousness, godliness, faith, love, patience, meek-spiritedness." These virtues group themselves into pairs.

1. Righteousness and godliness; referring to a general conformity to the Law of God in relation to the duties owing respectively to God and man, like the similar expressions righteously and godly of Tit_2:12.

(1) Righteousness is

(a) not the "righteousness of God," for that had been already attained by Timothy; but

(b) the doing of justice between man and man, which would be for the honor of religion among men. Any undue regard for riches would cause a swerve from righteousness.

(2) Godliness includes

(a) holiness of heart,

(b) holiness of life, in which lies the true gain for two worlds.

2. Faith and love. These are the two foundation-principles of the gospel.

(1) Faith is at once

(a) the instrument of our justification,

(b) the root-principle of Christian life, and

(c) the continuously sustaining principle of that life.

(2) Love is

(a) the immediate effect of faith, for "faith worketh by love"; (Gal_5:6)

(b) it is the touchstone of true religion and the bond of perfectness;

(c) it is the spring of evangelical obedience, for it is "the fulfilling of the; (Rom_13:8)

(d) it is our protection in the battle of life, for it is "the breastplate of love". (1Th_5:8)

3. Patience, meek-spiritedness. These represent two principles which ought to operate in power in presence of gainsayers and enemies. T.C.

Vers. 11-16.

The Christian gladiator.

The gladiator was one who fought, in the arena, at the amphitheatre of an ancient city, such as the Colosseum at Rome, for the amusement of the public. It made life real and earnest to be compelled to enter the lists, in which the issue was generally victory or death.

And now The arena swims around him he is gone? Ere ceased the inhuman shout which hailed the wretch who won. He heard it, but he heeded not his eyes Were with his heart, and that was far away; He recked not of the life he lost or prize,

But where his rude hut by the Danube lay; There were his young barbarians all at play There was their Dacian mother! he, their sire, Butchered to make a Roman holiday.

I NEED OF PREPARATION. "But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness." We know what can be undergone by men of the lowest order, when they put themselves in training for entering the prize-ring. Accustomed to spend the greater part of their time in the public-house, they are found rigorously foregoing their pleasures and entailing upon themselves hard employment. In what these pugilists forego and endure, do they not put to blush many Christians, who cannot be said to forego much, or to give hard service for their religion? There is, we are here taught, what becomes the man of God, i.e. the highest type of man the man who tries to work out the Divine idea of his life and to come to he God-like in his character. "O man of God, learn from these men of a low order. They flee their wonted pleasures; flee thou," says the apostle in earnest address, "these things," i.e. as appears from the context, those habits of mind which we call worldly, tendencies to sink higher things in the pursuit of worldly ends, money, enjoyment, position for ourselves, and for our children. Christians who may have no taste for what are regarded as coarse pleasures, may yet he worldly in their ideas and habits. Such worldliness is unworthy of the man of God; vulgar, demeaning in him. O man of God, flee thou worldliness, as thou wouldst a wild beast. Flee it, as certain to eat up thy true manliness. It may he said that more havoc has been wrought in the Church by worldliness than by intemperance. And the one is not so easily dealt with as the other. The intemperate man may be laid hold on, and aided out of his intemperance. But the worldly man may be in position in the Church; and who is likely to succeed in aiding him out of his worldliness? And so, while the one may be rescued, the other may continue to he the prey of destructive habits that are growing upon him. The other side of duty refers to the acquiring of good habits of mind that are required for the fight. And as the word for worldly habits is flee, so the word for good habits is pursue. It is implied that worldliness seeks us, and we need to get out of its way, to flee from it as from a wild beast. Good habits, on the other hand, retreat from us; they are apt to evade us, and we need to pursue them with all the keenness with which a ravenous wild beast pursues its prey. It is hard for us to come up to them, and to have them as our enjoyed possession. The good habits, so ill to grasp, which are needed for the fight by the man of God are particularized. First of all he must have righteousness, or the habit of going by rule. And along with this he must have godliness, or the habit of referring to God. Then he must have faith , which covers his defenselessness. Along with this he must have love, which supplies him with fire. He must also have patience, which enables him to hold out to the end. And along with this he must have meekness, which makes his spirit proof against all accumulation of wrong. In the eye of the world, these habits may seem unmanly; but, O man of God, be true to thyself, and pursue them; let them not escape from thee; by God"s decree they shall reward thy eager pursuit.

II NATURE OF THE FIGHT. Fight the good fight of the faith." He that has the faith of a Christian is necessitated to fight, There is revealed to his faith a God in the heavens, who hates sin, and who also seeks the salvation of souls. In the light of this, which ought to be an increasing light, there is presented an exposure. He comes to see that there are in his flesh tendencies which are against God. He comes also to see that there is in the world, in its opinion and custom, much that is against God. As, then, he would stand by God, he must fight against the flesh and the world against what would tempt to sin, from within and from without. It is a good fight, being for the cause of God, which is also the cause of man in his establishment in righteousness and love. It is a good fight, being grounded in the victory of Christ and carried on hopefully under his leadership. It is a fight into which the man of God can throw his undivided energies, his warmest enthusiasm. Many a fight which receives the plaudits of men has, in the strict review, only a seeming or superficial goodness. But the fight into which the man of God throws himself can stand the severest tests of goodness. Be it thine, then, O man of God, to fight the good fight of the faith.

III THE PRICELESS PRIZE. "Lay hold on the life eternal, whereunto thou wast called, and didst confess the good confession in the sight of many witnesses." The prize for which the gladiator fought was not all unsubstantial. It was life. It meant the enjoyment of liberty, return to his rude hut, his young barbarians, and their Dacian mother." Still that life had in it elements of unsatisfactoriness and decay. It was savage life, below the level of civilized life. Such as it was in its rude delights, it was not beyond accident and death. But the prize for which the Christian gladiator fights, is life eternal. This is not to be confounded with perpetuity of existence, which may be felt to be an intolerable burden. The importance of existence lies in its joyous elements, experience of healthful activity, and of communion with those we love. So the life, which is here presented as the prize, is that kind of existence in which there is a free, unrestrained play of our powers, and in which we have communion with the Father of our spirits and with the spirits of the just. And the life has such a principle in it, such subsistence in the living God, as to be placed above the reach of death, as only to be brought forth into all its joyousness by death. The counsel of the apostle is to lay hold on this priceless prize. O man of God, do not let it escape thee. Stretch forward to it with a feeling of its supreme desirableness. It is worthy of all the strain to which thou canst put thyself. The counsel of the apostle is supported by a reference to a marked period in the past apparently entrance on the Christian life, or that which was expressive of it to Timothy, viz. his baptism. It was a period in which Divine action and human action met. It was God calling him to life eternal It was at the same time Timothy confessing a good confession apparently saying that life eternal was his aim. Come persecution, come death, life eternal he would seek to gain. This confession he made in the sight of many witnesses, present on the occasion of his baptism, who could speak to the earnestness of spirit with which he entered on his Christian career. O man of God, fight, remembering thy Divine calling and thy solemn engagements.

IV THE WITNESSES. "I charge thee in the sight of God, who quickeneth all things, and of Christ Jesus, who before Pontius Pilate witnessed the good confession; that thou keep the commandment, without spot, without reproach." The many witnesses just mentioned call up such a scene as was to be witnessed in the Coliseum. There was an assemblage of eighty-seven thousand people, tier above tier all round. As the gladiator stepped into the arena, he might well be awed by so vast and unwonted a crowd. But this would quickly give way to the feeling of what depended on the way in which he quitted himself. And there would not be absent from his mind the thought of the applause which would reward a victory. O man of God, thou art now in the arena, and there are many onlookers. They are watching how thou art quitting thyself in the fight of the faith whether thou art realizing the seriousness of thy position, thy splendid opportunity. Their approval is worthy of being considered, worthy of being coveted by thee, and should help to nerve thee to the fight. But there was one preeminent personage who was expected to grace a Roman gladiatorial festival, viz. the emperor. As the gladiator entered, his eye would rest on the emperor and his attendants. And he would have a peculiar feeling in being called upon to fight under the eye of the august Caesar, to whom he would look up as to a very god. So, O man of God, there is one great Personage who is looking down on the arena in which thou art, and under whose eye thou art called upon to fight. It is not a Caesar a man born and upheld and mortal like other men; but it is God, who quickeneth all things the Substratum of all created existence, the almighty Upholder of men, the almighty Upholder of the universe with all its forms of life. There is another Personage, and yet not another. This is Christ Jesus, who before Pontius Pilate wirelessed the good confession. "Pilate therefore said unto him, Art thou a King then? Jesus answered, Thou sayest that I am a King. To this end was I born, and for this cause came I into the world, that I should bear witness of the truth. Every one that is of the truth heareth my voice." "In these words we see the majesty and fearless exposure of Jesus. "I cannot and will not deny that I am a King. It is my office to declare the truth; it is by the influence of truth that I am to reign in the hearts of men, and I cannot shrink from asserting this most important truth, that I have the power and authority of a sovereign at once to rule and to defend my people. Let not this doctrine offend. Every one who is of the truth, who loves the light, and whose mind is open to conviction, heareth and acknowledgeth this and all my doctrines." These words, spoken at so interesting and trying a period, discover to us the elevation of our Savior in a very striking light. We see his mind unbroken by suffering. We see in him the firmest adherence to the doctrines he had formerly taught. We see in him a conscious dignity, a full conviction of the glory and power with which he was invested. He asserts his royal office, not from ostentation, not amidst a host of flatterers, but in the face of enemies; and when he made this solemn declaration his appearance bore little conformity, indeed, to the splendor of earthly monarchs." There is a difference between the good confession of Timothy and the good confession of Christ indicated in the language. Timothy confessed his good confession, i.e. in the way of saying beforehand what he would do in the trial. Christ witnessed his good confession, i.e. authenticated it by making it in the immediate prospect of death. He went forth from Pilate"s judgment-hall and sealed his confession with his blood. He was thus the first and greatest of confessors. It adds much in the way of definiteness, that we can thus think of him. It also adds much in the way of bracing. There is a halo around the great Onlooker from his past. The presence in a battle of the hero of a hundred fights, of a Napoleon or Wellington, is worth some additional battalions. So, O man of God, be braced up to the fight, by the thought that thou art fighting under the eye of thy God, under the eye of thy Savior. And do not think of getting the prize surreptitiously, but only by fair means, keeping to the rules of the contest, what is here called keeping the commandment, so that no little spot is made on it, no little dishonor done to it. For, however little, it means so much taken away from the value of the prize. I charge thee, then, says the apostle, in these great presences keep the commandment.

V FINAL EVENT. "Until the appearing of our Lord Jesus Christ: which in its own times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality, dwelling in light unapproachable; whom no man hath seen, nor can see: to whom be honor and power eternal. Amen." The final event of the day, on the occasion of a great gladiatorial show, was the coming forward of Caesar, in circumstances of pomp, to crown, or otherwise reward, the victors. So the final event of time will be the coming forward of our Lord Jesus Christ (as from looking on) to crown the victors in the good fight of the faith. There is reference to the same event in 2Ti_4:7, 2Ti_4:8. It would be the proudest moment of a man"s life when he was called forth to receive the prize from the hand of his emperor. So it will be a moment of greatest satisfaction to the believer when he is called forth (as by the herald proclaiming his name before a great assemblage) to receive the crown from the hand of his Lord. He will not certainly be filled with self-satisfaction. He will feel that he is only a debtor to Christ, and his first impulse will be to cast his crown at the feet of his great Benefactor. This appearing God is to show, i.e. to effect and to bring forth into view. He is to show it in its own times at present hidden, but clear to the mind of God, and to be shown when his purposes are ripe. He who is to effect the appearing is appropriately adored as the Potentate (the Wielder of power). Not less appropriately is he adored as the blessed or (better) the happy Potentate, i.e. self-happy, having all elements of happiness within himself, no void within his infinite existence to fill up, but not therefore disposed to keep happiness to himself, rather prompted, in his own experience of happiness, to bestow it on others, first in creation and then in redemption. It is the happy Wielder of power that is to bring about an event that is fraught with so much happiness to believers. He shall show it, for he is the only Potentate; none can dispute the name with him. There are Towers under him as there were rulers, with different names, under the emperor; but he is the King of kings and Lord of lords sovereign Disposer of all human and angelic representatives of power. "The king"s heart is in the hand of the Lord as the rivers of water: he turns it however impetuous whithersoever he will." He shall show it in its own times; for, however distant those times, he shall live to do it, being the only One who hath immortality from himself, essential imperviousness to decay. He shall show it, who is himself inaccessible within a circle of light, and not only never seen by men but necessarily invisible to men, i.e. in the unveiled brightness of his glory. All honor and power eternal, then, be to this God. We may judge of what the appearing is to be that is to be effected by One in whose praise the apostle breaks forth in so lofty a strain. We may conclude that it is to be the grandest display of the honor and power of God. And what a privilege that the humble believer victor in the battle of life is to be called forth before an assembled universe, under the presidency of Christ and by the hand of Christ, to be crowned with the life eternal! Let every one add his Amen to the ascription of honor and power to God, as displayed in the appearing of Christ. R.F.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But thou, O man of God - Whatever all the world else do. A man of God is either a prophet, a messenger of God, or a man devoted to God; a man of another world. Flee - As from a serpent, instead of coveting these things. Follow after righteousness - The whole image of God; though sometimes this word is used, not in the general, but in the particular, acceptation, meaning only that single branch of it which is termed justice. Faith - Which is also taken here in the general and full sense; namely, a divine, supernatural sight of God, chiefly in respect of his mercy in Christ. This faith is the foundation of righteousness, the support of godliness, the root of every grace of the Spirit. Love - This St. Paul intermixes with everything that is good: he, as it were, penetrates whatever he treats of with love, the glorious spring of all inward and outward holiness.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 11. But thou, O man of God, flee these things; different in character and aims, let your course be also different. The designation man of God was in ancient times in frequent use for prophet, because standing in a peculiarly close relation to God, acting as His representative and spokesman to the people; and it is but natural to suppose that, with some reference to that ancient usage, the designation is here applied to Timothy,—reminding him by the very term, that in the special, semi-apostolic agency now entrusted to him, he in effect stood on the relatively elevated position of a prophet, and should take heed to conduct himself accordingly. It might, no doubt, with many commentators, be understood in a more general sense, with reference simply to Timothy’s state and calling as a believer. But the whole passage evidently has respect to Timothy’s destination as a public witness and servant of the Lord; and the distinctive epithet, both in itself and in its usage, best accords with that idea. It is again similarly used in 2Ti 3:17; and these are the only two passages where it occurs in New Testament Scripture. The things Timothy is exhorted to flee are plainly those mentioned in the immediately preceding context—the love of money, and all the hurtful lusts, and corrupt as well as foolish and unbecoming practices to which it gives rise. But with this negative exhortation the apostle couples a positive: and follow after righteousness, godliness, faith, love, patience, meekness of spirit (πραϋπαθίαν, the reading of א, A, F, somewhat stronger than the received πρᾳότητα). “As Christian virtues to which Timothy must apply himself, Paul names six, of which each pair stand in a close relation to one another: the two most general ideas go first—righteousness and godliness; then follow faith and love as the fundamental principles of the Christian life; and finally, patience and meekness of spirit, which denote the conduct proper to a Christian amid the enmity and opposition of the world to Christ’s gospel” (Huther).

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

righteousness

(See Scofield "1Jn 3:7").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Observe here, 1. The apostle’s compellation, or the title given to Timothy, Thou, O man of God: it is a title borrowed from the Old Testament, where it is frequently given to the prophets, who revealed the mind and will of God to the people.

Now by giving it to Timothy, the apostle intimates his duty to him, to contemn the world, and flee the eager pursuit of riches. As if the apostle had said, "O Timothy! thou art a minister, and a man of God, solemnly dedicated to his service, and devoted entirely to his glory; see then that thou abhor, and avoid that detestable sin of covetousness. Heavenly truths are the subjects of thy daily study; Oh! let not earthly things be the object of thy chiefest delight and love; but follow after spiritual riches, namely, righteousness and godliness, faith and love, patience and meekness; that godliness which gives contentment with food and raiment, that faith which assures us of a better and more enduring substance, that righteousness or justice which requires us to let every man enjoy his own, that love which makes us willing to distribute, that patience which makes us willing to submit to a low condition, that meekness which suppresses wrath against those that are injurious to us. All these virtues and graces are necessary to thee as a minister of God; they are certainly indications of a mind free from covetousness, and infallible preservations from it."

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

11, 12. O man of God. This expression is used in the sense of an evangelist devoted to God's work. See 1 Sam. 9:6, 8; 1 Kings 13:1, 4, 8. Flee these things. The love of money. Instead of following after money, seek after righteousness, etc.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

But you

Here "you" is singular and refers to Timothy. (See: Forms of You)

man of God

"servant of God" or "person who belongs to God"

flee from these things

Paul speaks of these temptations and sins as if they were things that a person could physically run away from. AT: "completely avoid these things" (See: Metaphor)

these things

Possible meanings of "these things" are 1) the "love of money" or 2) the different teachings, pride, arguments, and the love of money.

Pursue righteousness

"Run after" or "Chase." Paul speaks of righteousness and other good qualities as if they were things that a person could run after. This metaphor is the opposite of "flee from." It means to try your best to obtain something. AT: "Seek to gain" or "Do your best to act in" (See: Metaphor)

Fight the good fight of faith

Here Paul speaks about a person continuing in faith as if they are an athlete fighting to win a contest or a warrior fighting a battle. AT: "Try your hardest to obey Christ's teachings with as much energy as an athlete uses in a contest" (See: Metaphor)

Take hold of the everlasting life

This continues the metaphor. Paul speaks about a person receiving eternal life as if they are a victorious athlete or warrior taking their prize. AT: "Take eternal life as your reward as a victorious athlete takes his prize" (See: Metaphor)

to which you were called

This can be stated in active form. AT: "to which God has called you" (See: Active or Passive)

you gave the good confession

"you confessed what is good" or "you confessed the truth"

before many witnesses

Paul expresses the idea of location in order to signal the idea of the people to whom Timothy was speaking. AT: "to many witnesses" (See: Metonymy)

translationWords

righteous

godly

faithful

love

endure

faith

eternity

call

good

confess

testimony

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11–16. EPILOGUE. i. PERSONAL ENCOURAGEMENT TO TIMOTHY

11. Rec. text has τοῦ before θεοῦ with אcD2GKLP, and this is adopted by Tregelles and given a place in Westcott and Hort’s margin. The article is omitted by א*A 17 and by Tischendorf and Lachmann. See on 1Ti 6:13.

πραϋπαθίαν. So א*AGP; πραότητα, the more usual word, is read by D2KL אc.

11. σὺ δέ. Emphatic, and in contrast with τινές of 1Ti 6:10.

ὦ ἄνθρωπε θεοῦ. This is not a technical title of office, nor on the other hand is the phrase used quite so generally as in 2Ti 3:17; but it emphatically recalls to the mind of Timothy his position as one entrusted with a Divine message. It is the regular O.T. expression for a prophet, אִישׁ אֱלהִים; see 1Sa 9:6; 1Ki 12:22; 1Ki 13:1 &c. The N.T. prophets, of whom Timothy perhaps was one (among his other qualifications for his high position), might naturally be thus described.

ταῦτα φεῦγε, flee these things, sc. φιλαργυρία and its attendant evils.

δίωκε δὲ δικαιοσύνην. See, for this phrase, Pro 15:9; Rom 9:30 and 2Ti 2:22, in which last place, as here, it follows φεῦγε, and is followed by πίστιν, ἀγάπην.

The qualities now enumerated fall into three pairs, (i.) δικαιοσύνη and εὐσέβεια, righteousness (in the largest sense) and piety, linked together again at Tit 2:12; these are the ground of all performance of duty to man and to God: (ii.) πίστις and ἀγάπη, faith and love, the supreme Christian graces: (iii.) ὑπομονή and πραϋπαθία, patience and meekness, especially necessary in dealing with opponents. ὑπομονή, which in the canonical books of the LXX. stands for hopeful waiting or expectation, is used often in Ecclus. and always in 4 Macc. (e.g. 4Ma 17:12) for patient endurance; it is a favourite word with the Apostle in this sense. St Paul is described by Clement (§ 5) as himself ὑπομονῆς γενόμενος μέγιστος ὑπογραμμός. See further on Tit 2:2.

The form πραϋπαθία does not occur elsewhere in the Greek Bible; but we find it in Philo De Abr. § 37.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11-16.] Exhortation and conjuration to Timotheus, arising out of these considerations.

11.] But (contrast to τινές above) thou (emphatic), O man of God (the designation of prophets in the O. T.: cf. LXX, 1Ki 9:6, 1Ki 9:7, 1Ki 9:8 1Ki 9:10, al.; and hence perhaps used of Timotheus as dedicated to God’s service in the ministry: but also not without a solemn reference to that which it expresses, that God, and not riches (see the contrast again ver. 17) is his object of desire), flee these things (φιλαργυρία and its accompanying evils): but (the contrast is to the following these things, underlying the mention of them) follow after (ref. 2 Tim., where both words occur again) righteousness (see Ellic.’s note and references), piety (so δικαίως, εὐσεβῶς, Tit 2:12), faith (not mere rectitude in keeping trust, for all these words regard the Christian life), love, patience (under afflictions: stedfast endurance: better than ‘stedfastness’ (Conyb.), which may be an active endurance), meek-spiritedness (ref.: we have πραϋπαθέω in Philo de profugis, 1, vol. i. 547,—πραϋπαθής in Basil. M. These two last qualities have reference to his behaviour towards the opponents of the Gospel):

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11-16. Paraphrase. But you, who are God’s own prophet with a message from Him, turn your back on all such desires and empty discussions: nay, press forward to gain true righteousness, true piety, loyalty, love, endurance, and a patient forbearing temper. Persevere in the noblest of all contests, that of the faith; lay hold once and for all on that eternal life to which you were called—ay, and there were many who witnessed the noble profession of faith that you then made. So then I charge you as in the sight of that God who is the source and sustainer of life to all that lives, and in the sight of Christ Jesus who Himself when at the bar of the Roman Governor made His noble profession, that you carefully keep the command He gave us free from all stain and all reproach, until the day of the appearing of Our Lord Jesus Christ, which at the right moment He will unveil to the world, who is the blessed, nay, the One only Sovereign, the King over all who rule kingdoms, the Lord of all who hold lordship over their fellows, He who alone hath in Himself immortality, who dwelleth in light to which none can approach, whom no eye of man ever looked upon, no nor can look upon—to whom be all honour and sovereignty for ever. Amen.

Note the stress on life throughout the section. τῆς αἰωνίου ζωῆς . . . τοῦ ζωογονοῦντος . . . ἀθανασίαν . . . κράτος αἰώνιον, drawing the contrast with the doom of the false teachers ὄλεθρον καὶ ἀπώλειαν 9.

11. ἄνθρωπε θεοῦ] here and II 3:17 only in N.T. In the O.T. applied to Moses (Psa 90:1, Deu 33:1) and to prophets (1 S 2:27), cf. 2 P 1:21 οἱ ἅγιοι θεοῦ ἄνθρωποι (v.l.). Here the thought is either that of the prophet with a command to carry out, cf. 14, a message to deliver (cf. 20), or more widely (cf. II 3:17 note) of one who is God’s soldier, “The King’s Champion” (Pilgrim’s Progress, of one Great-Grace), one whose whole life is lifted above worldly aims and devoted to God’s service, “non divitiarum homo sed Dei” (Pelagius); cf. Clem. Alex. Quis Dives, c. 41, where the rich man is advised to submit to the guidance of some “man of God”; and Philo, de gigant. 61, θεοῦ δὲ ἄνθρωποι ἱερεῖς καὶ προφῆται, οἵτινες οὐκ ἠξίωσαν πολιτείας τῆς παρὰ τῷ κόσμῳ τυχεῖν . . . τὸ δὲ αἰσθητὸν πᾶν ὑπερκύψαντες εἰς τὸν νοητὸν κόσμον μετανέστησαν κἀκεῖθι ᾢκησαν (Dibelius). The phrase is found in Pagan magical formulæ (Nägeli, p. 49).

φεῦγε … δίωκε] cf. II 2:22. The virtues chosen are the central Christian virtues, first towards God, then towards men (δίκ . . . ἀγάπην), and those specially needed for enduring trial (ὑπομ.) the opposition of false teachers (πραϋπαθ., cf. II 2:25, and contrast 4, 5 supra).

πραϋπάθειαν] here only in N.T. but found in Philo, de Abr. § 37; Ign. Trall. 8, τὴν πραϋπάθειαν ἀναλαβόντες: the inner spirit of which πραότης is the outcome (“mansuetudinem,” Vulg.; “tranquillitatem animi,” Ambros.). Ambrosiaster draws out the incompatibility of the love of money with each of these virtues (“quomodo autem fieri potest ut avarus fidelis sit, qui operibus negat quod verbis fateri videtur? unde autem amator fraternitatis, cujus manus sunt avidæ? quomodo vero patiens qui semper ad aliena se tendit? aut quatenus quietem animi possit habere, qui die nocteque aviditate cupiditatis incenditur?”); Liddon, the way in which these would destroy that love.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Man of God [ανθρωπε θεου] . The phrase only in Pastorals. Comp 2Ti 3:17. Not an official designation.

Righteousness [δικαιοσυνην] . See on Rom 1:17. Not in the Pauline dogmatic sense, but as Eph 5:9, moral rectitude according to God 's law.

Meekness [πραυπαθιαν] . N. T. o. o LXX Meekness of feeling [παθος] . The usual word is prauthv, often in Paul. See on meek, Mt 5:5. With the whole verse comp. Tit 3:12.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.