1st Timothy Chapter 6
Analysis of the Chapter
This chapter embraces the following subjects of counsel and
exhortation:--
(1.) The kind of instruction which was to be given to servants,
1 Timothy 6:1-5. They were to treat their masters with all proper respect,
1 Timothy 6:1; if their masters were Christians, they were, on that
account, to serve them with the more fidelity, 1 Timothy 6:2; and any
opposite kind of teaching would tend only to stir up strife and produce
dissatisfaction and contention, and could proceed only from a proud and
self-confident heart.
(2.) The advantage of piety and of a contented mind, 1 Timothy 6:6-8.
The argument for this is, that we brought nothing into the world,
and can carry nothing out; that our essential wants here are food
and raiment; and that, having enough to make us comfortable, we
should be content.
(3.) The evils of a desire to be rich, 1 Timothy 6:9,10; evils seen in
the temptations to which it leads; the passions which it fosters; and the
danger to religion itself.
(4.) An exhortation to Timothy, as a minister of religion, to pursue
higher and nobler objects, 1 Timothy 6:11-16. He was
(a) to avoid these worldly things; he was
(b) to pursue nobler objects.
He was to follow after righteousness, and to fight the good fight
of faith. To do this, he was to be encouraged by the assurance
that the great and only Potentate would, in due time, place the
crown on his head.
(5.) The duty of those who were rich--for it is supposed that some
Christians will be rich, either by inheritance, or by prosperous
business, 1 Timothy 6:17-19. They are
(a) not to be proud;
(b) nor to trust in their riches so as to forget their dependence on God;
(c) to do good with their property; and
(d) to make their wealth the means of securing eternal life.
(6.) A solemn charge to Timothy to observe these things, and not to be
turned from them by any of the arguments and objections of pretended
science, 1 Timothy 6:20,21.
Verse 1. Let as many servants. On the word here rendered servants--
\~douloi\~--See Barnes "Ephesians 6:5". The word is that which was commonly applied to
a slave, but it is so extensive in its signification as to be applicable
to any species of servitude, whether voluntary or involuntary. If slavery
existed in Ephesus at the time when this epistle was written, it would be
applicable to slaves; if, any other kind of servitude existed, the word
would be equally applicable to that. There is nothing in the word
itself which essentially limits it to slavery. Examine
Matthew 13:27; 20:27; Mark 10:44; Luke 2:29; John 15:15; Acts 2:18; 4:29; 16:17; Romans 1:1
2 Corinthians 4:5; Jude 1:1; Revelation 1:1; 2:20; 7:3. The addition of the phrase "under
the yoke," however, shows undoubtedly that it is to be understood here of
slavery.
As are under the yoke. On the word yoke, See Barnes "Matthew 11:29".
The phrase here properly denotes slavery, as it would not be applied to
any other species of servitude. See Leviticus 26:13. Dem. 322. 12.
\~zugov doulosunhv\~ Rob. Lex. It sometimes denotes the bondage of the
Mosaic law as being a severe and oppressive burden. Acts 15:10; Galatians 5:1. It
may be remarked here that the apostle did not regard slavery as a light
or desirable thing. He would not have applied this term to the
condition of a wife or a child.
Count their own masters worthy of all honour. Treat them with all
proper respect. They were to manifest the right spirit themselves,
whatever their masters did; they were not to do anything that would
dishonour religion. The injunction here would seem to have particular
reference to those whose masters were not Christians. In the following
verse, the apostle gives particular instructions to those who had pious
masters. The meaning here is, that the slave ought to show the Christian
spirit towards his master who was not a Christian; he ought to conduct
himself so that religion would not be dishonoured; he ought not to give
his master occasion to say that the only effect of the Christian religion
on the mind of a servant was to make him restless, discontented,
dissatisfied, and disobedient. In the humble and trying situation in
which he confessedly was--under the yoke of bondage--he ought to evince
patience, kindness, and respect for his master, and as long as the
relation continued he was to be obedient. This command, however, was by
no means inconsistent with his desiring his freedom, and securing it, if
the opportunity presented itself. See Notes on 1 Corinthians 7:21. Comp., on
the passage before us, See Barnes "Ephesians 6:5"; Ephesians 6:6-8; 1 Peter 2:18.
That the name of God and his doctrine be not blasphemed. That
religion be not dishonoured and reproached, and that there may be no
occasion to say that Christianity tends to produce discontent and to lead
to insurrection. If the effect of religion had been to teach all who were
servants that they should no longer obey their masters, or that they
should rise upon them and assert their freedom by violence, or that their
masters were to be treated with indignity on account of their usurped
rights over others, the effect would have been obvious. There
would have been a loud and united outcry against the new religion,
and it could have made no progress in the world. Instead of this,
Christianity taught the necessity of patience and meekness, and
forbearance in the endurance of all wrong--whether from private
individuals, Matthew 5:39-41; 1 Corinthians 6:7; or under the oppressions
and exactions of Nero, Romans 13:1-7; or amidst the hardships
and cruelties of slavery. These peaceful injunctions, however,
did not demonstrate that Christ approved the act of him "that smote on
the one cheek," or that Paul regarded the government of Nero as a good
government, --and as little do they prove that Paul or the Saviour
approved of slavery.
{a} "servants" Ephesians 6:5
{*} "blasphemed" "evil spoken of"
Verse 2. And they that have believing masters. Masters who are
Christians. It is clear from this, that Paul supposed that, at that time,
and under those circumstances, a man might become a Christian who had
slaves under him. How long he might continue to hold his fellow-men in
bondage, .and yet be a Christian, is, however, quite a different
question. It is quite clear, from the New Testament, as well as from
facts now, that God may convert men when pursuing any kind of wickedness.
The effect of religion, however, in all cases, will be to lead them to
cease to do wrong. It is by no means improbable that many of those who
had owned slaves, in accordance with the prevailing custom in the Roman
empire, may have been converted--for the fact that a man has been living
a life of sin does not prevent the possibility of his conversion. There
is no evidence that Paul refers here to any who had bought slaves
after they were converted; nor is there any intimation of any such
transaction among Christians in the New Testament. Nor is there any
intimation that he regarded it as right and best that they should
continue to hold slaves; nor that he would approve their making
arrangements to persevere in this as a permanent institution. Nor
is it to be fairly inferred from this passage that he meant to teach
that they might continue this, and yet be entitled to all the respect
and confidence due to the Christian name, or be regarded as
maintaining a good standing in the church. Whatever may be
true on these points, the passage before us only proves that Paul
considered that a man who was a slave-holder might be converted,
and be spoken of as a "believer," or a Christian. Many have been
converted in similar circumstances, as many have in the practice
of all other kinds of iniquity. What was their duty after their
conversion, was another question; and what was the duty of their
"servants," or slaves, was another question still. It is only this
latter question which the apostle is here considering.
Not despise them, because they are brethren. Not treat them with any
want of the respect which is due to their station. The word here used
sometimes denotes to neglect, or, not to care for, Matthew 6:24;
Luke 16:13. Here it is not necessary to suppose that it denotes actual
contempt, but only that want of respect which might possibly spring
up in the mind if not well instructed, or not on its guard, among
those who were servants or slaves. It was to be apprehended that
the effect of the master and the slave having both embraced religion
would be to produce in the mind of the servant a want of respect
and deference for his master. This danger was to be apprehended
from the following causes:--
(1.) Christianity taught that all men were made of "one blood," and
were by nature equal, Acts 17:26. It was natural, therefore, for the
slave to infer that by nature he was equal to his master, and it would be
easy to pervert this truth to make him disrespectful and insubordinate.
(2.) They were equal to them as Christians. Christianity taught them that
they were all "brethren" in the Lord, and that there was no distinction
before God. It might be natural to infer from this, that all
distinctions in society were to be abolished, and that, in all
respects, the slave was to regard himself as on a level with his
master.
(3.) Some, who did not well understand the nature of Christianity, or
who might have been disposed to cause trouble, may have taken
advantage of the undeniable truths about the equality of men by
nature and by redemption, to produce discontent on the part of the
slave. They may have endeavoured to embitter the feelings of the
slaves towards their masters who held them in bondage. The
effect, it is easy to see, may have been to lead those who were in a
state of servitude to manifest open and marked disrespect. In opposition
to this, the apostle would have Timothy teach that Christianity did not
rudely assail the existing institutions of society, and especially did
not teach those who were in subordinate ranks to be disrespectful to
those above them.
But rather do them service. That is, serve them with more
cheerfulness and alacrity than they did before the master was converted;
or serve them with the more cheerfulness because they were Christians.
The reasons for this were, because the master was now more worthy of
affectionate regard, and because the servant might look for better
treatment at his hands. Comp. Notes on Ephesians 6:6.
Because they are faithful. That is, because they are believers,
or are Christians -\~pistoi\~; the same word which in the beginning of the
verse is rendered believing. It does not here mean that they were
"faithful" to their servants or their God, but merely that they were
Christians.
And beloved. Probably, "beloved of God;" for so the word is
often used. As they are the friends of God, they who are servants
should show them the more respect. The idea is, simply, that one
whom God loves should be treated with more respect than if
he were not thus beloved; or, a good man deserves more respect
than a wicked man. In all the relations of life, we should respect
those above us the more in proportion to the excellency of their
character.
Partakers of the benefit. That is, the benefit which the gospel
imparts--for so the connection requires us to understand it. It cannot
mean, as many have supposed, that they were "partakers of the benefit of
the labours of the servant," or enjoyed the fruits of their labours,--for
how could this be a reason for their treating them with the more respect?
It would be rather a reason for treating them with less respect, because
they were living on the avails of unrequited toil. But the true reason
assigned is, that the master had been, by the grace of God, permitted to
participate in the same benefits of salvation as the servant; he had
received, like him, the pardon of sin, and he was to be regarded as a
fellow-heir of the grace of life. The expression here might be rendered,
"they are partakers of, or are devoted to, the good cause."
Rob. Lex. The argument is, that they were not infidels, or strangers
to religion, or those who would try to hinder the progress of that which
was dear to the heart of the servant, but were united with them in that
same good work; they participated in the blessings of the same salvation,
and they were really endeavouring to further the interests of religion.
There ought, therefore, to be the more respect shown to them, and the
more cheerful service rendered them.
{1} "faithful" "believing"
Verse 3. If any man teach otherwise. Any otherwise than that respect
should be shown to masters; and that a more cheerful and ready service
should be rendered because they were Christians. It is evidently implied
here that some might be disposed to inculcate such views of religion as
would produce discontent and a spirit of insubordination among those who
were held to servitude. Who they were is not known, nor is it known
what arguments they would employ to do it, It would seem probable that
the arguments which would be employed would be such as these:--that God
made all men equal; that all had been redeemed by the same blood; that
all true Christians were fellow-heirs of heaven; and that it was wrong to
hold a Christian brother in bondage, etc. From Undeniable principles it
would seem that they drew the inference that slaves ought at once to
assert their freedom; that they should refuse obedience to their masters;
and that the tendency of their teaching was, instead of removing the evil
by the gradual and silent influence of Christian principles, to produce
discontent and insurrection. From some of the expressions here used by
the apostle, as characteristic of these teachers, it would seem to be
probable that these persons were Jews. They were men given to
subtle disputations, and those who doted about questions and verbal
disputes, and who were intent on gain, supposing that that which
conduced to mere worldly prosperity was of course religion. These
characteristics apply well to Jewish teachers.
And consent not to wholesome words. Words conducing to a healthful
state of the church; that is, doctrines tending to produce order and a
due observance of the proprieties of life; doctrines leading to
contentment, and sober industry, and the patient endurance of evils.
Even the words of our Lord Jesus Christ. The doctrines of the
Saviour--all of which tended to a quiet life, and to a patient endurance
of wrongs. And to the doctrine which is according to godliness. Which
tends to produce piety or religion; that is, the doctrine which would be
most favourable to an easy and rapid propagation of the gospel. The idea
seems to be, that such a state of insubordination and discontent as they
would produce, would be unfavourable to the promotion of religion. Who
can doubt it?
{a} "words" 2 Timothy 1:13
{b} "according to godliness" Titus 1:1
Verse 4. He is proud. That is, he is lifted up with his fancied
superior acquaintance with the nature of religion. The Greek verb means
properly to smoke, to fume; and then to be inflated, to be
conceited, etc. The idea is, that he has no proper knowledge of the
nature of the gospel, and yet he values himself on a fancied superior
acquaintance with its principles.
Knowing nothing. Marg., a fool. That is, that he does not
understand the nature of religion as he supposes he does. His views in
regard to the relation of masters and servants, and to the bearing of
religion on that relation, show that he does not understand the genius of
Christianity. The apostle expresses this in strong language, by saying
that he knows nothing. See Barnes "1 Corinthians 8:2".
But doting. Marg., sick. The Greek word-- \~nosew\~ --means
properly to be sick; then to languish, to pine after. The meaning here
is, that such persons had a sickly or morbid desire for debates
of this kind. They had not a sound and healthy state of mind on the
subject of religion. They were like a sickly man, who has no desire for
solid and healthful food, but for that which will gratify a diseased
appetite. They desired no sound doctrine, but controversies about
unimportant and unsubstantial matters--things that bore the same relation
to important doctrines which the things that a sick man pines after do to
substantial food.
Questions and strifes of words. The Jews abounded much in disputes of
this sort, and it would seem probable that the persons here referred to
were Jewish teachers. See Barnes "1 Timothy 1:6"; See Barnes "1 Timothy 1:7";
See Barnes "Acts 18:15".
Whereof cometh envy. The only fruit of which is to produce envy. That
is the appearance of superior knowledge; the boast of being profoundly
acquainted with religion, and the show of an ability for subtle
argumentation, would produce in a certain class envy. Envy is uneasiness,
pain, mortification, or discontent, excited by another's prosperity, or
by his superior knowledge or possessions. See Barnes "Romans 1:29".
Strife. Or contentions with those who will not readily yield to their
opinions.
Railings. Harsh and abusive language towards those who will not
concede a point--a common effect of disputes, and more commonly of
disputes about small and unimportant matters, than of those which are of
magnitude. Such railings often attend disputes that arise out of nice and
subtle distinctions.
Evil surmisings. Suspicions that they are led to hold their views,
not by the love of the truth, but from sordid or worldly motives. Such
suspicions are very apt to attend an angry debate of any kind. It
might be expected peculiarly to exist on such a question as the
apostle refers to here--the relation of a master and slave. It is
always very hard to do justice to the motives of one who seems
to us to be living in sin, or to believe it to be possible that he acts
from right motives.
{1} "knowing nothing" "a fool"
{a} "nothing" 2 Timothy 1:13
{2} "doting" "sick"
Verse 5. Perverse disputings. Marg., gallings one of another. In
regard to the correct reading of this passage, see Bib. Repository,
vol. iii pp. 61, 62. The word which is here used in the Received
Text--\~paradiatribh\~--occurs nowhere else in the New Testament. It properly
means mis-employment; then, idle occupation. (Rob. Lex.) The
verb from which this is derived means to rub in pieces, to wear away;
and hence the word here used refers to what was a mere wearing away
of time. The idea is that of employments that merely consumed time
without any advantage. The notion of contention or dispute is not
necessarily implied in the passage, but the allusion is to inquiries or
discussions that were of no practical value, but were a mere consumption
of time. Comp. Koppe on the passage. The reading in the margin is derived
from the common usage of the verb to rub, and hence our translators
attached the idea of rubbing against each other, or of galling each
other, as by rubbing. This is not, however, the idea in the Greek word.
The phrase "idle employments" would better suit the meaning of the
Greek than either of the phrases which our translators have employed.
Of men of corrupt minds. That is, of wicked hearts.
And destitute of the truth. Not knowing the truth; or not having
just views of truth. They show that they have no correct acquaintance
with the Christian system.
Supposing that gain is godliness. That that which contributes to an
increase of property is of course true religion; or that it is proper to
infer that any course which contributes to worldly prosperity must be
sanctioned by religion. They judge of the consistency of any course with
religion by its tendency to promote outward prosperity. This they have
exalted into a maxim, and this they make the essential thing in
religion. But how could any men do this? And what connection would this
have with the subject under consideration--the kind of instruction that
was to be given to servants? The meaning of the maxim seems to be,
that religion must necessarily promote prosperity by its promoting
temperance, and industry, and length of days; and that since this was the
case, it was fair to infer that anything which would not do this could
not be consistent with religion. They adopted it, therefore, as a general
rule of judging, and one in entire accordance with the wishes of their
own hearts, that any course of life that would not do this must be
contrary to the true spirit of religion. This maxim, it would seem, they
applied to the relation of the slave and his master; and as the tendency
of the system was always to keep the servant poor and in an humble
condition, they seem to have inferred that the relation was contrary to
Christianity, and hence to have excited the servant to disaffection. In
their reasoning they were not far out of the way, for it is fair to infer
that a system that tends to produce uniform poverty, and to perpetuate a
degraded condition in society, is contrary to the genius of Christianity.
They were wrong
(1.) in making this a general maxim by which to judge of everything
in religion; and
(2.) in so applying it as to produce insubordination and discontent in
the minds of servants towards their masters; and
(3.) in supposing that everything which produced gain was consistent
with religion, or that they could infallibly judge of the moral
quality of any course of life by its contributing to outward prosperity.
Religion will uniformly lead to that which conduces to prosperity; but it
does not follow that every way of making money is therefore a part of
piety. It is possible, also, that in some way they hoped for "gain" to
themselves by inculcating those principles. It may be remarked here, that
this is not an uncommon maxim practically among men--that "gain is
godliness." The whole object of life with them is to make money; the rule
by which they judge of everything is by its tendency to produce gain; and
their whole religion may be summed up in this, that they live for
gain. Wealth is the real object of pursuit; but it is often with
them cloaked under the pretence of piety. They have no more religion than
they suppose will contribute to this object; they judge of the nature and
value of every maxim by its tendency to make men prosperous in their
worldly business; they have as much as they suppose will promote their
pecuniary interest, and they sacrifice every principle of religion which
they suppose would conflict with their earthly advancement.
From such withdraw thyself. That is, have no communion or fellowship
with them. Do not recognize them as religious teachers; do not
countenance their views. Timothy was, in no way, to show that he regarded
them as inculcating truth, or to patronize their doctrines. From such
men, as having any claim to the character of Christians, every man
should withdraw with feelings of unutterable pity and loathing. This
passage 1 Timothy 6:1-5 is often appealed to by the advocates and
apologists for slavery, to prove that Christianity countenances that
institution, and that no direct attempt should be made by the ministers
of the gospel, or other Christians, to show the evil of the institution,
and to promote its abolition, and to prove that we have no right to
interfere in any way with what pertains to these "domestic relations." It
is of importance, therefore, in view of the exposition which has been
given of the words and phrases in the passage, to sum up the truths which
it inculcates. From it, therefore, the following lessons may be derived:
(1.) That those who are slaves, and who have been converted to
Christianity, should not be indolent or disorderly. If their masters are
Christians, they should treat them with respect, and all the more because
they are fellow-heirs of the grace of life. If they are not
Christians, they should yet show the nature of religion on
themselves, and bear the evils of their condition with
patience--showing how religion teaches them to endure wrong.
In either case, they are to be quiet, industrious, kind, meek,
respectful. This Christianity everywhere enjoins while the relation
continues. At the same time, however, it does not forbid the
slave earnestly to desire his freedom, or to use all proper measures
to obtain it. See 1 Corinthians 7:21.
(2.) That the ministers of religion should not labour to produce a spirit
of discontent among slaves, or excite them to rise upon their masters.
This passage would undoubtedly forbid all such interference, and all
agencies or embassies sent among slaves themselves to inflame their
minds against their masters, in view of their wrongs; to put arms into
their hands; or to induce them to form combinations for purposes of
insurrection. It is not so much in the true spirit of Christianity to
go to those who are wronged, as to those who do the wrong. The
primary message in such cases is to the latter; and when it does go to
the former, it is to teach them to be patient under their wrongs, to
evince the Christian spirit there, and to make use only of those means
which are consistent with the gospel to free themselves from the evils
under which they suffer. At the same time, nothing in this passage, or in
any other part of the New Testament, forbids us to go to the master
himself, and to show him the evil of the system, and to enjoin upon
him to let the oppressed go free. Nothing in this passage can be
reasonably construed as teaching that an appeal of the most earnest and
urgent kind may not be made to him; or that the wrongs of the system may
not be fully set before him; or that any man or set of men may not
lawfully lift up in his hearing a loud and earnest voice in favour of the
freedom of all. And in like manner there is nothing which makes
it improper that the slave himself should be put fully in possession
of that gospel which will apprize him of his rights as a man, and
as redeemed by the blood of Jesus. Every human being, whether
held in bondage or not, has a right to be made acquainted with all
the provisions and truths of that gospel, nor has any man or class
of men a right to withhold such knowledge from him. No system of
things can be right which contemplates that that gospel shall be
withheld, or under which it is necessary to withhold it in order to
the perpetuity of the system.
(3.) The passage teaches that it is possible that a man who is a
slaveholder may become a Christian. But it does not teach that, though he
may become a Christian while he is a slaveholder, that it is proper for
him to continue this relation after he becomes such. It does not
teach that a man can be a Christian and yet go into the business of
buying and selling slaves. It does not teach that a man can be a
Christian and continue to hold others in bondage, whatever may be true on
that point. It does not teach that he ought to be considered as
maintaining a "good standing" in the church, if he continues to be a
slaveholder; and whatever may be the truth on these points, this
passage should not be adduced as demonstrating them. It settles one point
only in regard to these questions--that a case was supposable in which a
slave had a Christian master. It settles the duty of the slave in
such a case; it says nothing about the duty of the master.
(4.) This passage does not teach that slavery is either a good thing,
or a just thing, a desirable relation in life, or an institution
that God wishes to be perpetuated on the earth. The injunctions to
slaves to be patient, meek, industrious, and respectful, no more
demonstrate this, than the command to subjects to be obedient to the laws
proves that God regarded the government of Nero as such an administration
as he wished to be perpetuated on the earth. To exhort a slave to
manifest a Christian spirit under his oppressions and wrongs, is not to
justify the system that does him wrong, nor does it prohibit us from
showing to masters that the system is contrary to the gospel, and that it
ought to be abandoned.
(5.) This passage, therefore, furnishes no real support for slavery. It
can no more be adduced in favour of it than any exhortation to those who
are oppressed, or in any degrading situation in life, to be patient,
proves that the system which oppresses and degrades them, is a good one.
Nor does the fact that a man might be converted who was a slaveholder,
and might be spoken of as a \~pistov\~, or believer, prove that it
would be right and desirable that he should continue that relation, any
more than the fact that Saul of Tarsus became a Christian when engaged in
persecution, proves that it would have been right for him to continue in
that business; or than the conversion of the Ephesians who "used curious
arts," \\Ac 19:19\\,) proved that it would have been proper for them to
continue in that employment. Men who are doing wrong are converted in
order to turn them from that course of life, not to justify them
in it.
{3} "perverse disputings" "gallings one of another"
{b} "from such withdraw" Titus 1:1
Verse 6. But godliness. Piety; religion. The meaning is, that real
religion should be regarded as the greatest and most valuable
acquisition.
With contentment. This word, as now used, refers to a state of mind;
a calm and satisfied feeling; a freedom from murmuring and complaining.
The idea is, that "piety, connected with a contented mind--or a mind
acquiescing in the allotments of life--is to be regarded as the real
gain." Tindal gives substantially the same interpretation: "Godliness is
great riches, if a man be content with that he hath." Coverdale,--"
Howbeit, it is of great advantage, who is so godly, and holdeth him
content with that he hath." The word which is used here--\~autarkeia\~
--means, properly, self-sufficiency, and is used here, in a good
sense, to denote a mind satisfied with its lot. If there be true
religion, united with its proper accompaniment, peace of mind, it is to
be regarded as the true riches. The object of the apostle seems to be, to
rebuke those who supposed that property constituted everything that was
worth living for. He tells them, therefore, that the true gain, the real
riches which we ought to seek, is religion, with a contented mind.
This does more to promote happiness than wealth can ever do, and
this is what should be regarded as the great object of life.
{a} "godliness with contentment" Proverbs 15:16
Verse 7. For we brought nothing into this world, etc. A sentiment
very similar to this occurs in Job 1:21; and it would seem probable
that the apostle had that passage in his eye. See Barnes "Job 1:21".
Numerous expressions of this kind occur in the classic writers. See
Wetstein, in loc., and Pricaeus, in loc., in the Critici
Sacri. Of the truth of what is here said, there can be nothing more
obvious. It is apparent to all. We bring no property with us into
the world; no clothing, no jewels, no gold; and it is equally clear
that we can take nothing with us when we leave the earth. Our
coming into the world introduces no additional property to that
which the race before possessed, and our going from the world
removes none that we may have helped the race to accumulate.
This is said by the apostle as an obvious reason why we should be
contented if our actual wants are supplied; for this is really all
that we need, and all that the world is toiling for.
We can carry nothing out. Comp. Psalms 49:17. "For when he [the rich
man] dieth, he shall carry nothing away; his glory shall not descend
after him."
{b} "it is certain" Psalms 49:17
Verse 8. And having food and raiment. "Food and raiment," here,
seem to be used to denote supplies for our wants in general. It is
not uncommon to denote the whole by a part, and as these are the
principal things which we really need, and without which life
could not be sustained, the apostle uses the phrase to denote all
that is really necessary for us. We cannot suppose that he would
forbid a desire of a comfortable habitation, or of the means of
knowledge, or of conveniences for worshipping God, etc. The
idea is, that having those things which meet the actual necessities
of our nature, and save us from distress, we should not strive after
"uncertain riches," or make wealth the object of our anxious pursuit.
See Barnes "Philippians 4:11", See Barnes "Philippians 4:12".
Verse 9. But they that will be rich. Further to enforce the duty of
contentment, the apostle refers to some of the evils which necessarily
attend a desire to be rich. Those evils have been so great and uniform in
all ages, and are so necessary accompaniments of that desire, that, even
amidst many inconveniences which may attend the opposite condition, we
should be contented with our lot. Indeed, if we could see all, it would
only be necessary to see the evils which the desire of wealth produces in
the world, to make us contented with a most lowly condition of life.
Perhaps nothing more would be necessary to make a poor man satisfied with
his lot, and grateful for it, than to be acquainted with the perplexities
and cares of a rich man. There is more emphasis to be placed on the
word will, here, in the phrase "will be rich," than might be supposed
from our translation. It is not the sign of the future tense, but implies
an actual purpose or design to become rich-- \~oi boulomenoi\~. The
reference is to those in whom this becomes the object of earnest desire, and
who lay their plans for it.
Fall into temptation. That is, they are tempted to do wicked things
in order to accomplish their purposes. It is extremely difficult to
cherish the desire to be rich, as the leading purpose of the soul, and to
be all honest man.
And a snare. Birds are taken in a snare, and wild beasts were
formerly. See Barnes "Job 18:8", See Barnes "Job 18:9". The net
was sprung suddenly upon them, and they could not escape. The idea
here is, that they who have this desire, become so entangled, that
they cannot easily escape. They become involved in the meshes of
worldliness and sin; their movements are so lettered by cares,
and inordinate desires, and by artificial wants, that they are no
longer freemen. They become so involved in these things, that they cannot
well break away from them if they would. Comp. Proverbs 28:20.
And into many foolish and hurtful lusts. Desires, such as the love of
wealth creates. They are foolish--as being not such as an intelligent
and immortal being should pursue; and they are hurtful--as being
injurious to morals, to health, and to the soul. Among those desires, are
the fondness for display; for a magnificent dwelling, a train of menials,
and a splendid equipage; for sumptuous living, feasting, the social
glass, company, and riotous dissipation.
Which drown men in destruction and perdition. The word which is here
rendered, drown \~buyizw\~ means, to sink in the deep, or, to
cause to sink; and the meaning here is, that they become submerged as
a ship that sinks. The idea of drowning is not properly that of the
apostle, but the image is that of a wreck, where a ship and all that is
in it, go down together. The destruction is complete. There is a total
ruin of happiness, of virtue, of reputation, and of the soul. The ruling
desire to be rich leads on a train of follies which ruins everything
here, and hereafter. How many of the human family have thus been
destroyed!
{a} "will be rich" Proverbs 28:20
{*} "lusts" "been seduced"
Verse 10. For the love of money is the root of all evil. That is, of
all kinds of evil. This is evidently not to be understood as
literally true, for there are evils which cannot be traced to the
love of money --the evils growing out of ambition, and intemperance, and
debasing lusts, and of the hatred of God and of goodness. The expression
here is evidently a popular saying--" all sorts of evils grow out of the
love of money." Similar expressions often occur in the classic writers.
See Wetstein, in loc., and numerous examples quoted by Pricaeus. Of
the truth of this, no one can doubt. No small part of the crimes of the
world can be traced to the love of gold. But it deserves to be remarked
here, that the apostle does not say that "money is the root of all
evil," or that it is an evil at all. It is the 'love' of it which is the
source of evil.
Which while some coveted after. That is, some who were professing
Christians. The apostle is, doubtless, referring to persons whose
history was known to Timothy, and warning him, and teaching him to warn
others, by their example.
They have erred from the faith. Marg., been seduced. The Greek
is, they have been led astray from; that is, they have been so deceived,
as to depart from the faith. The notion of deception or delusion is
in the word, and the sense is, that, deceived by the promises held out by
the prospect of wealth, they have apostatized from the faith. It is not
implied of necessity that they were ever real Christians. They
have been led off from truth and duty, and from all the hopes and
joys which religion would have imparted.
And have pierced themselves through with many sorrows. With such
sorrows as remorse, and painful reflections on their folly, and the
apprehension of future wrath. Too late they see that they have thrown
away the hopes of religion for that which is at best unworthy the pursuit
of an immortal mind; which leads them on to a life of wickedness; which
fails of imparting what it promised when its pursuit is successful; and
which, in the great majority of instances, disappoints its votaries in
respect to its attainment. The word rendered "pierced themselves
through"--\~periepeiran\~--occurs nowhere else in the New Testament, and is a
word whose force and emphasis cannot be well expressed in a translation.
It is from \~peirw\~, and is made more emphatic by the addition of the
preposition \~peri\~. The word \~peirw\~, peiro, means, properly, to
pierce through from one end to another, and is applied to meat that is
pierced through by the spit when it is to be roasted (Passow;)
then it means, to pierce through and through. The addition of the
preposition (\~peri\~) to the word, conveys the idea of doing this
all round; of piercing everywhere. It was not a single thrust which
was made, but they are gashed all round with penetrating wounds.
Such is the effect on those who cast off religion for the sake of gold.
None can avoid these consequences who do this. Every man is in the hands
of a holy and just God, and sooner or later he must feel the effects of
his sin and folly.
{b} "love of money" Exodus 23:8
{1} "erred" "been seduced"
Verse 11. But thou, 0 man of God, flee these things. These
allurements of wealth, and these sad consequences which the love of gold
produces.
But follow after righteousness, etc. Make these the grand object of
your pursuit. On the virtues here enumerated, See Barnes "Galatians 5:22";
See Barnes "Galatians 5:23".
{c} "O man of God" Deuteronomy 33:1
Verse 12. Fight the good fight of faith. The noble conflict in the
cause of religion, See Barnes " :".
See Barnes "1 Corinthians 9:26"; See Barnes "1 Corinthians 9:27". The allusion is to
the contests at the Grecian games.
Lay hold on eternal life. As the crown of victory that is held out
to you. Seize this as eagerly as the competitors at the Grecian games
laid hold on the prize. See Barnes "1 Corinthians 9:25".
Whereunto thou art also called. That is, by the Spirit of God,
and by the very nature of your profession. God does not 'call'
his people that they may become rich; he does not convert them
in order that they may devote themselves to the business of gain.
They are 'called' to a higher and nobler work. Yet how many
professing Christians there are who seem to live as if God had
'called' them to the special business of making money, and who
devote themselves to it with a zeal and assiduity that would do
honour to such a calling, if this had been the grand object which
God had in view in converting them!
And hast professed a good profession before many witnesses. That is,
either when he embraced the Christian religion, and made a public
profession of it in the presence of the church and of the world; or when
he was solemnly set apart to the ministry; or as he, in
his Christian life, had been enabled publicly to evince his attachment to
the Saviour. I see no reason to doubt that the apostle may have referred
to the former, and that in early times a profession of religion may have
been openly made before the church and the world. Such a method of
admitting members to the church would have been natural, and would have
been fitted to make a deep impression on others. It is a good thing often
to remind professors of religion, of the feelings which they had when
they made a profession of religion; of the fact that the transaction was
witnessed by the world; and of the promises which they then made to lead
holy lives. One of the best ways of stimulating ourselves or others to
the faithful performance of duty, is the remembrance of the vows then
made; and one of the most effectual methods of reclaiming a backslider,
is to bring to his remembrance that solemn hour when he publicly
gave himself to God.
{d} "Fight the good fight" 2 Timothy 4:7.
{e} "good profession" Hebrews 13:23
{+} "profession" "confessed a good profession"
Verse 13. I give thee charge in the sight of God.
See Barnes "1 Timothy 5:21".
Who quickeneth all things. Who gives life to all.
See Barnes "Ephesians 2:1". It is not quite clear why the apostle refers to
this attribute of God as enforcing the charge which he here makes.
Perhaps he means to say, that God is the source of life, and that
as he had given life to Timothy--natural and spiritual--he had a
right to require that it should be employed in his service; and
that, if, in obedience to this charge and in the performance of his
duties, he should be required to lay down his life, he should bear
in remembrance, that God had power to raise him up again. This
is more distinctly urged in 2 Timothy 2:8-10.
And before Christ Jesus. As in the presence of Christ, and stimulated
by his example.
Who before Pontius Pilate witnessed a good confession. Marg.,
profession. The same Greek word is used which in 1 Timothy 6:12
is translated profession. The reference is to the fact that the Lord
Jesus, when standing at the bar of Pilate, who claimed to have
power over his life, did not shrink from an open avowal of the
truth. John 18:36,37. Nothing can be better fitted to preserve our
minds steadfast in the faith, and to enable us to maintain our sacred
vows in this world when allured by temptation, or when ridiculed for our
religion, than to remember the example of the Lord Jesus. Let us place
him before us as he stood at the bar of Pilate--threatened with death in
its most appalling form, and ridiculed for the principles which he
maintained; let us look on him, friendless and alone, and see with what
seriousness, and sincerity, and boldness, he stated the simple truth
about himself, and we shall have one of the best securities that we can
have, that we shall not dishonour our profession. A clear view of the
example of Christ our Saviour, in those circumstances, and a deep
conviction that his eye is upon us to discern whether we are steadfast as
he was, will do more than all abstract precepts to make us faithful
to our Christian calling.
{a} "charge" 1 Timothy 5:21
{*} "quickeneth all things" "Giveth life to all"
Verse 14. That thou keep this commandment. Referring particularly to
the solemn injunction which he had just given him, to "fight the
good fight of faith," but perhaps also including all that he had
enjoined on him.
Without spot. It seems harsh, and is unusual, to apply the epithet--
"without spot"--\~aspilov\~--to a command or doctrine, and the passage
may be so construed that this may be understood as referring to Timothy
himself--" That thou keep the commandment so that thou mayest be without
spot and unrebukeable." See Bloomfield, Crit. Dig., in loc. The word
here rendered "without spot," occurs in the New Testament only here,
and in James 1:27; 1 Peter 1:19; 2 Peter 3:14. It means without any stain or
blemish; pure. If applied here to Timothy, it means that he
should so keep the command that there would be no stain on his moral
character; if to the doctrine, that that should be kept pure.
Unrebukeable. So that there be no occasion for reproof or
reproach. See Barnes "Philippians 2:15".
Until the appearing of our Lord Jesus Christ.
See Barnes "1 Thessalonians 2:19"; See Barnes "1 Thessalonians 4:16";
See Barnes "1 Thessalonians 5:23".
{c} "unrebukeable" Philippians 2:15
{d} "appearing" 1 Thessalonians 5:23
Verse 15. Which in his times he shall show. Which God will reveal at
such times as he shall deem best. It is implied here that the time
is unknown to men. See Barnes "Acts 1:7".
Who is the blessed and only Potentate. God who is the Ruler over all.
The word used here--\~dunasthv\~--means one who is mighty,
Luke 1:52, then a prince or ruler. Comp. Acts 8:27. It is applied
here to God as the mighty ruler over the universe.
The King of kings. Who claims dominion over all the kings of the
earth. In Revelation 17:14, the same appellation is applied to the Lord
Jesus, ascribing to him universal dominion.
Lord of lords. The idea here is, that all the sovereigns of the earth
are under his sway; that none of them can prevent the accomplishment of
his purposes; and that he can direct the winding up of human affairs when
he pleases.
{e} "blessed" 1 Timothy 1:17
{f} "King of Kings" Revelation 17:14
Verse 16. Who only hath immortality. The word here--\~ayanasia\~
--properly means exemption from death, and seems to mean that God, in
his own nature, enjoys a perfect and certain exemption from death.
Creatures have immortality only as they derive it from him, and of course
are dependent on him for it. He has it by his very nature, and it is in
his case underived, and he cannot be deprived of it. It is one of
the essential attributes of his being, that he will always exist, and
that death cannot reach him. Comp. the expression in John 5:26.
"The Father hath life in himself," See Barnes "John 5:26".
Dwelling in the light which no man can approach unto. Gr.,
"Inhabiting inapproachable light." The light where he dwells is
so brilliant and dazzling, that mortal eyes could not endure it.
This is a very common representation of the dwelling-place of God.
See examples quoted in Pricaeus, in loc. Heaven is constantly
represented as a place of the most pure and brilliant light, needing
not the light of the sun, or the moon, or the stars, Revelation 21:23,24;
Revelation 22:5, and God is represented as dwelling in that light,
surrounded by amazing and inapproachable glory. Comp. Revelation 4:6;
Ezekiel 1:4; Hebrews 1:3.
Whom no man hath seen nor can see. See Barnes "John 1:18".
To whom be honour and power everlasting. Amen.
See Barnes "Romans 11:36".
{h} "whom no man hath" Exodus 33:20
{i} "be honour" Jude 1:25; Revelation 1:6
Verse 17. Charge them that are rich in this world, that they be not
high-minded. One of the evils to which they are particularly exposed.
The idea is, that they should not value themselves on account of
their wealth, or look down with pride and arrogance on their inferiors.
They should not suppose that they are any better men, or any nearer
heaven, because they are wealthy. Property really makes no distinction in
the great things that pertain to character and salvation. It does not
necessarily make one wise, or learned, or great, or good. In all these
things the man who has not wealth may be vastly the superior of him who
has; and for so slight and unimportant a distinction as gold can confer,
no man should be proud. Besides, let such a man reflect that his property
is the gift of God; that he is made rich because God has chosen to
arrange things so that he should be; that it is not primarily owing to
any skill or wisdom which he has; that his property only increases his
responsibility, and that it must all soon be left, and he be as poor
as the "beggar that lies at his gate;" and he will see ample reason
why he should not be proud.
Nor trust in uncertain riches. Marg., The uncertainty of. The
margin expresses the meaning of the Greek more accurately than the text,
but the sense is not materially varied. Riches are uncertain because they
may soon be taken away. No dependence can be placed on them in the
emergencies of life. He who is rich to-day, has no security that he will
be tomorrow; and if he shall be rich tomorrow, he has no certainty that
his riches will meet his necessities then. A man whose house is in
flames, or who is shipwrecked, or whose child lies dying, or who is
himself in the agonies of death, can derive no advantage from the fact
that he is richer than other men. See Barnes "Luke 12:16" and
Luke 12:17-21. That against which Paul here directs Timothy to caution
the rich, is that to which they are most exposed. A man who is rich, is
very liable to "trust" in his riches, and to suppose that he needs
nothing more. Comp. Luke 12:19. He feels that he is not dependent on
fellow-men, and he is very likely to feel that he is not dependent
on God. It is for this cause that God has recorded so many solemn
declarations in his word respecting the instability of riches, (comp.
Proverbs 23:5,) and that he is furnishing so many instructive lessons
in his providence, showing how easily riches may suddenly vanish
away.
But in the living God.
(1.) He is able to supply all our wants, and to do for us what riches
cannot do; and
(2) he never changes, or leaves those who put their trust in him. He is
able to meet our wants if in the flames, or in a storm at sea, or when a
friend dies, or when we lie down on a bed of death, or wherever we
may be in the eternal world.
Who giveth us richly all things to enjoy. The meaning of this seems
to be, that God permits us to enjoy everything. Everything in the works
of creation and redemption he has given to man for his happiness, and he
should therefore trust in him. He has not merely given wealth for the
comfort of men, but he has given everything; and he on whom so
many and so great blessings have been bestowed for his comfort,
should trust in the great Benefactor himself, and not rely merely
on one of his gifts. Comp. See Barnes "1 Corinthians 3:21";
See Barnes "1 Corinthians 1:22"; See Barnes "1 Corinthians 1:23".
{j} "trust" Psalms 62:10
{k} "enjoy" Ecclesiastes 5:18,19
Verse 18. That they do good. On the duty enjoined in this verse,
See Barnes "Galatians 6:10 Heb 13:16".
That they be rich in good works. "That their good works may be as
abundant as their riches."
Ready to distribute. To divide with others. Comp. Acts 4:34. The
meaning is that they should be liberal, or bountiful.
Willing to communicate. Marg., or sociable. The translation in
the text is a more correct rendering of the Greek. The idea is, that they
should be willing to share their blessings with others, so as to make
others comfortable. See Barnes "Hebrews 13:16". Comp. the argument of
Paul in 2 Corinthians 8:13-15, See Barnes "2 Corinthians 8:13";
See Barnes "2 Corinthians 8:14", See Barnes "2 Corinthians 8:15".
{1} "willing to communicate" "sociable"
{*} "communicate" "bestow"
Verse 19. Laying up in store for themselves, etc. The meaning of this
verse is, that they were to make such a use of their property that
it would contribute to their eternal welfare. It might be the means
of exalted happiness and honour in heaven, if they would so use it as not
to interfere with religion in the soul, and so as to do the most good
possible. See the sentiment in this verse explained at length
See Barnes "Luke 16:9".
{a} "lay hold" Philippians 3:14
Verse 20. Keep that which is committed to thy trust. All that is
entrusted to you, and to which reference has been particularly made in
this epistle. The honour of the gospel, and the interests of religion,
had been specially committed to him; and he was sacredly to guard
this holy trust, and not suffer it to be wrested from him.
Avoiding profane and vain babblings. Gr., "Profane, empty words." The
reference is to such controversies and doctrines as tended only to
produce strife, and were not adapted to promote the edification of
the church. See Barnes "1 Timothy 1:4"; See Barnes "1 Timothy 4:7".
And oppositions of science falsely so called. Religion has nothing to
fear from true science, and the minister of the gospel is not exhorted to
dread that. Real science, in all its advances, contributes to the support
of religion; and just in proportion as that is promoted will it be
found to sustain the Bible, and to confirm the claims of religion to
the faith of mankind. See this illustrated at length in Wiseman's
Lectures on the connection between science and religion. It is
only false or pretended science that religion has to dread, and which
the friend of Christianity is to avoid. The meaning here is, that
Timothy was to avoid everything which falsely laid claim to being
"knowledge" or "science." There was much of this in the world
at the time the apostle wrote; and this, more perhaps than anything
else, has tended to corrupt true religion since.
{b} "profane" Titus 1:14
Verse 21. Which some professing. Evidently some who professed to be
true Christians. They were attracted by false philosophy, and soon, as a
consequence, were led to deny the doctrines of Christianity. This result
has not been uncommon in the world.
Have erred concerning the faith. See Barnes "1 Timothy 1:6";
See Barnes "1 Timothy 1:7"; See Barnes "1 Timothy 6:10".
Grace be with thee. See Barnes "Romans 1:7".
On the subscription at the close of this epistle, see Intro. para. 2.
It is, like the other subscriptions at the close of the epistles, of no
authority.
{c} "erred" 2 Timothy 2:18.
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