CONTEXT: Early in this letter, Paul addressed the issue of men who were teaching a different doctrine (1:3)-"desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm" (1:7). As nearly as we can determine, these were Gnostics and Judaizers (those who insisted that Gentiles convert to Judaism before becoming Christians). Paul picked up on the false teacher theme again in the early part of chapter six, saying, "If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is conceited, knowing nothing,but obsessed with arguments, disputes, and word battles, from which come envy, strife, insulting, evil suspicions, constant friction of people of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such" (1 Tim. 6:3-5).
Note especially "who suppose that godliness is a means of gain" in 6:5. In verse 6 (the first verse of our text for the week), Paul tells us a better method to achieve real gain.
1 TIMOTHY 6:6-10 - GODLINESS IS GREAT GAIN
6 But godliness actually is a means of great gain when accompanied by contentment. 7 For we have brought nothing into the world, so we cannot take anything out of it either. 8 If we have food and covering, with these we shall be content. 9 But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction. 10 For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs.
"But godliness (eusebeia) with contentment (autarkeia) is great gain" (v. 6). As noted above, verse 5 provides the foundation for this verse. There Paul talked about those "who suppose that godliness is a means of gain"-people who expect to enrich themselves by their association with the Gospel. Here Paul tells Timothy what constitutes real gain-not monetary riches but rather "godliness with contentment."
"godliness" (eusebeia). The Greek word eusebeia means devotion, piety, or reverence-outwardly directed-visible to the ordinary observer. However, the godliness that Paul enjoins here is not just for show. It is piety that wells up from the center of one's being.
"contentment" (autarkeia). The Greek word autarkeia means contentment. It conveys a sense of self-sufficiency. The person who possesses autarkeia is content with life as he/she finds it. Today we might describe such a person as "centered" or "having his/her feet on the ground." We might also describe such a person as not being anxious or driven. This doesn't mean that the contented person has no ambition or is willing to accept the unacceptable. It means that the contented person has an inner sense of security that makes it possible to proceed unafraid. It also means that the contented person is not likely to jump off a bridge because the stock market tanked.
In his letter to the Romans, Paul spoke of the kind of security engendered by faith. He said, "We know that all things work together for good for those who love God, to those who are called according to his purpose." Then he went on to say, "If God is for us, who can be against us?"-in other words, if God is for us, what does it matter who is against us? (Rom. 8:28, 31).
"For we brought nothing into the world, and we certainly can't carry anything out" (v. 7; see also Job 1:21). These two facts-that we started with nothing and will end with nothing-offer a sobering perspective to a materialistic person. Yes, there are those who have chosen to be buried in a Cadillac or to have jewels placed in their casket. They can take their expensive possessions that far-six feet under-but no further. Their possessions won't follow them beyond the veil.
To the person of faith, these two facts (that we brought nothing into the world and can't carry anything out) simply serve as reminders that we were dependent on God in the beginning, and will be equally dependent on God in the end. People of faith won't have difficulty with that, because they have felt that same sense of dependency in the midst of life-not just at the beginning and end. It is a reality that has provided untold comfort in the midst of adversity, and contributes mightily to their contentment.
"But having food and clothing, we will be content with that" (v. 8). Today we would say that "food and clothing" hardly begin to satisfy our basic needs. Living in a complex world, we need transportation-probably a car (plus money for gas, repairs, and insurance). We need some sort of roof over our heads-a house or apartment. We need a way to keep in touch with people-a phone and the Internet. We need an education to prepare us for the workplace, and we need a job. Etc., etc., etc. Where does it stop?
But Paul could talk honestly about being contented with food and clothing. He was a tent maker (Acts 18:3), and it seems likely that he sometimes lived in one of his tents. The roof over his head was often that of a prison cell. He wasn't an ascetic-a person who practices extreme self-denial as a spiritual discipline-but he often lived very simply.
"But those who are determined to be rich fall into a temptation (peirasmos) and a snare" (pagis) (v. 9a). The words "trap" and "snare" are paired frequently in the Bible to highlight the danger of entrapment (Joshua 23:13; Job 18:9; Psalm 69:22; Proverbs 7:22; Isaiah 8:14; Amos 3:5; Romans 11:9).
The Greek word peirasmos means to test or to tempt. The difference between a tester and a tempter is that the tester hopes the subject will pass the test, but the tempter hopes the subject will succumb to the temptation. In either case, the tempting/testing applies pressure to reveal the person's true character-the strength of his/her spiritual grounding.
God sometimes tests his people, to know whether they will keep his commandments (Deuteronomy 8:3). In Matthew's account of Jesus' temptation, "Jesus was led up by the Spirit into the wilderness to be tempted by the devil" (Matthew 4:1)-delivered by the Spirit to the tempter.
In this verse, Paul warns Timothy that "those who are determined to be rich fall into a temptation." Note that the warning isn't against riches but rather the determination to gain riches-although both riches and the determination to gain them are problematic:
"and a snare" (pagis) (v. 9a). A pagis is a trap or snare-something designed to catch the potential victim unaware and to hold it securely until the trapper comes to retrieve it. In this case, Satan designs the pagis and hopes the quarry will fail to notice its lethal jaws.
"and many foolish and harmful lusts" (epithumia) (v. 9b). Those who are determined to become rich are likely to find themselves subject to "many foolish and harmful lusts" (epithumia). This Greek word epithumia speaks of out-of-control desires-carnal appetites (Galatians 5:16)-the kinds of desires that suck people in, grind them up, and spit them out. It isn't just the desire for money that prompts harmful behavior, although money is usually involved at some point. Fame, power, and sex are also great tempters.
"such as drown men in ruin (olethros) and destruction" (apoleia 684) (v. 9b). Both of these Greek words, olethros and apoleia, have to do with ruin and destruction, but there are subtle differences:
But even if there is the hope of redemption, who wants to go through that! Who wants to rummage through the wreckage of their life in an attempt to rebuild! Why not avoid the sorrows that come with greed (v. 10)! Why not "lay up for (ourselves) treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal"(Matthew 6:20). Why not"seek first God's Kingdom, and his righteousness" in the expectation that God will give us what we need (Matthew 6:33)
"For the love of money is a root of all kinds of evil" (v. 10a). This proverb may be original with Paul, or he may be quoting a proverb with which he is familiar. In either event, it has certainly become a familiar proverb for us. However, people often misquote this verse. They say, "Money is the root of all evil," but that isn't what Paul says. It is the LOVE of money that is "a root of all kinds of evil."
Keep in mind that Paul's concern here is prompted by people "who suppose that godliness is a means of gain" (6:5)-people who treat their religious position as a revenue center-people who can't tell the difference between prophet and profit. Such people are not to be trusted. They will follow the god who pays the best wages. When people turn to them for counsel, money-lovers will respond with whatever serves their personal interests-not with something tailored to help the supplicant.
"Some have been led astray (apoplanao) from the faith in their greed" (orego) (v. 10b). The Greek word apoplanao is a combination of apo (from) and planao (to seduce), so the picture we get here is of a person who is distracted from the straight and narrow path by an attractive temptation.
In this case, the temptation is characterized as orego, which can mean stretching out to grab something-straining to take hold of it. It reflects desire-covetousness-greed. In this verse, people are led astray by their intense desires-their covetousness-their greed-their overwrought libido.
"and have pierced themselves through with many sorrows" (v. 10c). The phrase that comes to mind is "hoisted with their own petard"-a petard being an explosive device that has the potential to blow up in the face of the person trying to use it. Another phrase is "to fall on your own sword"-to inflict mortal damage on oneself either on purpose or by accident. The emphasis in this verse is the self-inflicted quality of the sorrow/pain/grief that the fallen person experiences. Yes, there was a tempter, but there was also a choice. The person could have taken the straight and narrow path that leads to life, but chose instead to take the wide and easy path that leads to destruction (Matthew 7:13-14; Luke 13:24).
1 TIMOTHY 6:11-16 - FIGHT THE GOOD FIGHT OF FAITH
11 But flee from these things, you man of God, and pursue righteousness, godliness, faith, love,
perseverance and gentleness. 12 Fight the good fight of faith; take hold of the eternal life to which you
were called, and you made the good confession in the presence of many witnesses. 13 I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who testified the good confession before Pontius Pilate, 14 that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ, 15 which He will bring about at the proper time-He who is the blessed and only Sovereign, the King of kings and Lord of lords, 16 who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen.
"But you, man of God, flee these things" (v. 11a). Paul both compliments Timothy and reminds him who (and whose) he is. Timothy is a man of God, and a man of God needs to act in accord with his godly identity. A man of God needs to flee temptations, snares, and harmful lusts (v. 9). He needs to avoid loving money and being being led astray by greed (v. 10).
"and follow after righteousness (dikaiosune), godliness (eusebeia), faith (pistis), love (agape), patience (hupomone), and gentleness" (praupathia) (v. 11b). Paul, having warned Timothy concerning the things to flee, now tells him what to seek:
"Fight (agonizomai) the good fight of faith" (v. 12a). The Greek word agonizomai is derived from the word agon, which has to do with competition in athletic games-an important part of Greek and Roman life. We get our word agony from this Greek word, because athletics so often involve "the agony of defeat," as the old ABC Wide World of Sports used to remind us weekly-but "the thrill of victory" is the other side of the equation. Successful competitors tend to be those who focus on the thrill of winning instead of the pain of losing.
Paul urges Timothy to continue his presence on the team-to persevere in the face of opposition-to take his lumps and get back up to try again-because the game in which he is playing is a life and death struggle against dark forces-the "good fight of faith." Timothy will need to continue to fight temptation personally, and will need to contend with the false teachers (1:3, 7; 6:3-5), who are formidable opponents. As a pastor, he will also need to coach others to bring them to faith-and to help them in their struggles with false teachers and other tempters.
In 2 Timothy 4:7-8, Paul uses similar language for his own experience-although here he uses the present tense (indicating a continuing struggle) for Timothy's fight but there he uses the perfect tense (indicating a completed struggle) for his own fight-"I have fought the good fight. I have finished the course. I have kept the faith."
"Lay hold of the eternal life" (v. 12b). We tend to think of eternal life as having to do only with longevity-an unending life that we can begin to experience after death-once we go to heaven. However, Jesus portrayed eternal life as also having to do with quality of life, starting in the here and now. In his High Priestly Prayer, he said, "This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ" (John 17:3).
"to which you were called" (kaleo) (v. 12b). The Greek word kaleo can indicate calling someone by name, and often means being called to a particular task. God called Timothy to embrace eternal life (v. 12b) and to proclaim the possibility of eternal life to others.
"and you confessed (homologeo) the good confession (homologia) in the sight of many witnesses" (v. 12c). Paul reminds Timothy of the confession that he made-most likely a confession of faith at the time that he was baptized. Paul reminds Timothy that he made this confession "in the sight of many witnesses," reminding Timothy of the obligation to others that he assumed when he made his confession.
Paul doesn't give us any details regarding the wording of that confession, but we can make some educated guesses. Elsewhere Paul talks about confessing "with your mouth that Jesus is Lord, and (believing) in your heart that God raised him from the dead." The consequences of that sort of confession would be that "you will be saved" (Romans 10:9). Paul will repeat the phrase, "good confession," in verse 13b below.
"I command you before God, who gives life to all things" (v. 13a). Paul summons his full authority here, commanding rather than imploring-reminding Timothy that God is present in their midst-the God who created all things and gives life to all things.
"and before Christ Jesus" (v. 13b). Paul adds another authoritative dimension to his plea. He is commanding Timothy in the presence of Christ Jesus.
"who before Pontius Pilate testified the good confession" (v. 13c). This refers to Jesus' appearance before Pilate shortly before Jesus' crucifixion (Matthew 27; Mark 15; Luke 23; John 18). In that context, the word "confession" doesn't appear, but the confession seems to be the acknowledgment of Jesus as king (although Pilate did so only tongue in cheek-Mark 15:9).
"that you keep the commandment without spot, blameless, until the appearing (epiphaneia) of our Lord Jesus Christ" (v. 14). Paul tells Timothy to "keep the commandment." Which commandment? Paul doesn't say, but is clearly telling Timothy to remain faithful to his calling and to the central tenets of the Christian faith-and to do so without doing anything that would compromise his witness-and to do so until the end of time, when Jesus will return to claim his own.
"appearing" (epiphaneia) (v. 14). The Greek word epiphaneia means an appearance. In the New Testament, it usually means a divine appearance or a manifestation of the divine will. We use the word Epiphany to speak of the Wise Men coming to the baby Jesus-an early manifestation of the Lord to Gentiles. Paul typically uses epiphaneia to speak of Jesus' Second Coming (2 Thessalonians 2:8; 2 Timothy 4:1, 8; Titus 2:13), and that is clearly its sense here.
"which in its own times (kairos) he will show" (v. 15a). There are two Greek words for time-chronos and kairos:
Paul uses the word kairos here to denote the significance of the event of which he has been speaking-the Parousia-the Second Coming of Christ.
"who is the blessed (makarios) and only Ruler, the King of kings, and Lord of lords" (v. 15b). Are these characteristics of God or Christ? Paul's reference to "our Lord Jesus Christ" at the end of verse 14 makes it appear that Paul is ascribing these characteristics to Christ. The fact that the book of Revelation uses the phrase, "Lord of lords, and King of kings" to speak of Christ (Revelation 17:14; 19:16) helps to confirm that assessment. However, most commentaries believe that Paul is talking about God here-and the comment, "whom no man has seen, nor can see," (v. 16) tends to confirm that judgment. The Greek word makarios, as used in the New Testament, has several possible meanings:
In this instance, Paul is speaking of God as one worthy of praise or honor. He has bestowed blessings on us-and he is worthy of our praise because of his providence. Paul confers three titles on God. He is the "only Ruler," which emphasizes monotheism. He is the "King of kings, and Lord of lords," emphasizing his supremacy over all earthly rulers and people of high position (see Deut. 10:17; Ps. 136:3).
"who alone has immortality" (athanasian) (v. 16a). The Greek word athanasian is a combination of a (not or without) and thanatos (death). Being immortal means not being subject to death. Paul uses this word in 1 Corinthians 15:53-55 to describe that transformation that takes place when the "mortal will have put on immortality" so that "death is swallowed up in victory."
"dwelling in unapproachable light, whom no man has seen, nor can see" (v. 16b). This comment has its roots in the story of Moses' encounter with Yahweh on Mount Sinai. There "the appearance of the glory of Yahweh was like devouring fire" (Exodus 24:17). Later, when Moses requested to see Yahweh's glory, Yahweh replied, "You cannot see my face, for man may not see me and live" (Exodus 33:20). Yahweh hid Moses in the cleft of a rock and covered Moses with his hand. Yahweh then permitted Moses to see his back, but said, "My face shall not be seen" (Exodus 33:23).
"to whom be honor and eternal power. Amen" (v. 16c). The more common form of this sort of doxology would be "to whom be honor and glory forever. Amen." But here Paul emphasizes God's power instead of his glory. Paul is happy to have God as the ruler of the universe-and of his personal life.
1 TIMOTHY 6:17-19 - CHARGE THE RICH NOT TO BE HAUGHTY
17 Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. 18 Instruct them to do good, to be rich in good works, to be generous and ready to share, 19 storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed.
"Charge those who are rich in this present world (aion-age) that they not be haughty"(hupselophroneo) (v. 17a). People who are wealthy (or influential or talented or famous) often regard their good fortune to be their just due-and regard other people as inferior. They tend to have an inflated idea of their own worth and a deflated view of the worth of others.
Here Paul uses the word hupselophroneo, which means to think highly-in this case to think highly of oneself-to be proud. This word is sometimes translated "puffed up."
Some people would object, saying that pride is a good thing. We need to help people develop a sense of pride in their accomplishments, large or small. We need to help people feel a sense of racial pride-national pride-etc., etc., etc. There is much to commend this viewpoint, but I would substitute "self-respect" for "pride." The person who has self-respect is likely to feel secure and positive about life, but is not likely to have a low opinion of the rest of humanity. The problem with hupselophroneo people is that they seem to be unable to enjoy their good fortune without looking down their noses at everyone else.
"nor have their hope set on the uncertainty of riches" (v. 17b). Wealthy people tend to love their wealth and to trust it to solve whatever problem might arise. But here Paul draws attention to the uncertainty of riches, which are always subject to the vagaries of moth, rust, thieves, inflation, taxes, fraud, and a host of other perils. In the parable of the rich fool (Luke 12:13-21), Jesus says that the rich person's soul could be required at any moment. Building more barns (or a stronger investment portfolio) won't help then.
The church will do well to remember this verse. We wish that we could snag a rich donor or two. But John Wesley said, "I fear, wherever riches have increased (exceeding few are the exceptions), the essence of religion, the mind that was in Christ has decreased in the same proportion." Wesley also said that the only way to grow in grace for those who "gain all they can" is for them to "give all they can."
"but on the living God, who richly provides us with everything to enjoy" (v. 17c). This puts the focus back where the focus belongs-on God rather that self. God is "the living God"-not a myth or a carved idol. As the living God, he has the power and the will to provide his creation with the things they need-not only for their survival, but for their enjoyment as well.
"that they do good, that they be rich in good works" (v. 18a). If those who are rich make their relationship with God the center of their lives (v. 17), they will be in an especially good position to "do good" and to "be rich in good works." We might be tempted to counter, "We are saved by faith, not works." While true, that doesn't mean that God doesn't call us to do good works. If we truly love God and neighbor, we can hardly escape the call to do some good things for others.
"that they be ready to distribute" (eumetadotos) (v. 18b). The word eumetadotos would be better translated "ready to give" or "ready to share." The idea is that of a generous spirit.
"willing to communicate" (koinonikos) (v. 18b). Note the similarity between the word koinonikos and the word koinonia. We use the latter word to speak of koinonia groups-by which we mean small fellowship groups that allow us to forge a strong connection with a few people within the larger church. However, if small groups are to maximize their potential, they need to be service groups as well as social groups. That aspect of service is also implied by the word koinonia. The word koinonikos, then, suggests a connection with other Christians-a partnership with Christ-and a willingness to do good works in Christ's service.
"laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life" (v. 19). Jesus says: "Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; for where your treasure is, there your heart will be also" (Mt. 6:19-21). Elsewhere, Paul emphasizes that we cannot be saved by our works (Rom. 3:27-28; 4:1-5; 11:6; Gal. 2:16; 3:2, 10). Salvation is available only through grace-as a gift from God. But he also acknowledges "that the unrighteous will not inherit the Kingdom of God?" (1 Cor. 6:9).
1 Tim. 6:6-19 - Word and Phrase Study - Utley - Bible.org
1. vv. 6-10:
6 But godliness actually is a means of great gain when accompanied by contentment. 7 For we have brought nothing into the world, so we cannot take anything out of it either. 8 If we have food and covering, with these we shall be content. 9 But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction. 10 For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs.
6:6 "when accompanied by contentment" This word basically involves not prideful self-sufficiency, but the Holy Spirit-encouraged sufficiency that comes not from circumstance or personal resources, but dependence on God in Christ (cf. Phil. 4:11-13).
6:7 "For we have brought nothing into the world" This may be an allusion to several OT passages (cf. Job 1:21; Ps. 49:17; Eccl. 5:15). It gives a rationale for the statement in v. 6. Verses 6 and 8 are similar to statements found in the Greek Stoic philosophers. Paul was familiar with these moralists. Many of his lists of sins and virtues are also similar to these Greek writers. See Special Topic: Paul's Use of Kosmos at 1:15.
The KJV adds "and it is certain" for "because." This addition appears in MSS א2 and D2, as well as some Old Latin, Vulgate, and Syrian versions. MS D and some Old Latin, Vulgate, and Syriac versions have "true" before "because." The UBS4 gives the shorter text an "A" rating (certain).
6:8 Believers need to be content with God's provision of daily needs (cf. Pro. 30:8; Matt. 6:11). Paul's use of the word "gain" in v. 5 caused him to elaborate on the false teachers' greed (cf. vv. 6-10 and 17-19).
SPECIAL TOPIC: WEALTH
6:9 "But those who want to get rich fall into temptation": Believers bring many things on themselves because of greed for earthly things, power, and popularity (cf. Pro. 23:4; 28:20; Matt. 6:19-34).
"Temptation" is the Greek term peirasmos.
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS
▣ "and a snare" There are three variants.
▣ "ruin and destruction" This concept is used several times in the NT (cf. Matt. 7:13; Rom. 9:22; Phil. 1:28; 3:19; II Thess. 2:3; II Pet. 2:1; 3:7; Rev. 17:8-11). It is metaphorical for the violent ceasing of physical life. This term does not relate to the theological concept of annihilation (see Edward Fudge, The Fire That Consumes for a cogent argument for annihilation), which asserts that the spiritually lost do not suffer permanent separation, but at some point in time the loss of existence. Annihilationalists would interpret this literally. This is asserted to be more "humane" of God than an eternal hell. However, the same term (aiōnion) that describes an eternal heaven in Matt. 25:46, describes an eternal hell.
SPECIAL TOPIC: ETERNAL
6:10 "For the love of money is a root of all sorts of evil" This may have been a well-known proverb. Money is not the problem; it is the love of money that is the problem! The Greek does not have the definite article with "root" which means it is one of many problems (cf. 2 Tim. 2:25-26; 3:2-5,7-9). Money is a tool, not a goal. It can become a god (mammon, cf. Matt. 6:24; Luke 16:9-13).
The NASB translation, like the NKJV and NRSV, tries to soften the Greek (lit. "for a root of all evils") hyperbole by adding "sorts" (NKJV, NRSV, "kinds of"). Money is not the only temptation (cf. Col. 3:5), but it is a significant one (cf. 3:3).
▣ "some by longing for it have wandered away from the faith" Does "faith" here speak of salvation or godly living? In this context the false teachers have left the faith and are trying to influence others (cf. Mark 13:22). Greed and financial exploitation (along with sexual exploitation, as well as claiming special knowledge or insight) is a recurrent characteristic of false teachers. If money becomes ultimate, it becomes a god. "Mammon" in Matt. 6:24 is capitalized in NASB because it is assumed to reflect the title of a money god from Syria. Love of money can become idolatrous. It can cause disastrous results in this life and in the next (cf. 4:1; 5:8; 2 Tim. 2:25-26; Titus 1:16).
It is hard to discern the difference between a lost false teacher and a duped believer. Often they look, think, and act alike. Only God knows the heart. He will make the final decision. Jesus' words in Matthew 7 ("by their fruits you shall know them") and 13 (the parable of the soils) are very troubling to our cherished systematic theologies. See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at 1 Tim. 4:1).
2. vv. 11-16:
11 But flee from these things, you man of God, and pursue righteousness, godliness, faith, love, perseverance and gentleness. 12 Fight the good fight of faith; take hold of the eternal life to which you were called, and you made the good confession in the presence of many witnesses. 13 I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who testified the good confession before Pontius Pilate, 14 that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ, 15 which He will bring about at the proper time-He who is the blessed and only Sovereign, the King of kings and Lord of lords, 16 who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen.
6:11 "But flee from these things" Timothy is commanded (present active imperative, cf. 2 Tim. 2:22) to flee from the things discussed in vv. 3-10 (i.e., endless controversies and/or love of money). This is in contrast to the things he was to preach and teach (cf. v. 2b), which are listed in 5:1-6:2a. Christianity involves initial and continuing choices!
This was an honorific title from the OT which was used of Moses (i.e., Deut. 33:1; Josh. 14:6), Elijah, Elisha, Samuel, David, and unnamed prophets (i.e., I Sam. 2:27; I Kgs. 12:22; 13:1). In 2 Tim. 3:16,17 it is used for all believers equipped by the word of God. The false teachers are not men of God nor are they equipped by the Word of God.
▣ "pursue" This is another present active imperative, an ongoing command. The first ("flee") is negative, the second imperative ("pursue") positive. Both are crucial for sound teaching and personal righteousness.
▣ "righteousness" This must refer to holy living (cf. James 3:13-18), not to imputed (forensic) righteousness as in Romans (cf. chapter 4). Romans 1-8 (a doctrinal summary) speaks of our position in Christ (i.e., justification). The Pastoral Letters (letters against false teaching) speak of our possessing our possession (i.e., sanctification, see Special Topic at 2 Tim. 2:21).
For "righteousness" see SPECIAL TOPIC: RIGHTEOUSNESS at Titus 2:12.
This list of Christlike qualities is exactly opposite of the lifestyles of the false teachers. By their fruits you shall know them (cf. Matthew 7).
▣ "godliness" This is a recurring theme (cf. 3:10; 4:7-8; 6:3,5-6; 2 Tim. 3:5, see Special Topic at 4:7). Eternal (see Special Topic at 4:7) life has observable characteristics. To know God is to be (desire to be) like God (cf. Matt. 5:48).
NASB, NJB"perseverance": The Greek word hupomonē has several possible English translations. In A Greek-English Lexicon of the New Testament, Bauer, Arndt, Gingrich, and Danker say that this word refers to the enduring of toil and suffering (p. 846). Timothy was to face (1) the problems; (2) those who caused the problems; and (3) those affected by the problems with a steadfast endurance. See Special Topic at 4:16.
▣ "gentleness" Not only was Timothy to endure and persevere, but he was to do so with a faithful, loving, gentle spirit (cf. 3:3; 2 Tim. 2:25; Titus 3:3; Gal. 6:1; James 1:21; 3:13,17; I Pet. 2:18; 3:4).
6:12 "fight the good fight of faith" This is a present middle (deponent) imperative. The cognate verb and noun are used here to intensify the athletic (cf. 1:18; Heb. 12:1-3) or military (cf. Eph. 6:10-18) metaphor (Paul also "fought the good fight," cf. 2 Tim. 4:7). We get the English word "agony" from this metaphor.
▣ "take hold of the eternal life" This is an aorist middle imperative (cf. v. 19). This is metaphorical of the winning athlete receiving the trophy or crown. This shows mankind's need to initially respond (cf. v. 12b) and continue to respond in faith. The next phrase shows God's keeping power (cf. v. 12c). These are both true and valid covenantal aspects of salvation; they are paradoxical, but true! Eternal life is a way of referring to the consummation of the gospel hope (i.e. glorification, cf. Rom. 8:30).
▣ "to which you were called" This emphasis on God's electing and keeping power (cf. I Cor. 1:9) must be combined with our daily faith cooperation. Predestination and perseverance must be held together as two sides of one coin.
SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance
▣ "and you made the good confession" This is the Greek word homologeō, which speaks of a public profession or confession (cf. I John 1:9). This seems to refer to Timothy's baptism as his public profession of faith. Early believers repeated the formula "Jesus is Lord" (cf. Rom. 10:9-13) as their personal and public profession of faith in Jesus. This brief phrase implied His humanity, deity, atonement, and exaltation (cf. Phil. 2:6-11).
SPECIAL TOPIC: CONFESSION
▣ "in the presence of many witnesses" This may refer to
6:13 "I charge you in the presence of God" Verses 13-16 are one sentence in Greek. As Timothy confessed Jesus publicly (cf. Matt. 10:32-33), now Paul charges him also in God's presence (cf. 5:21; 2 Tim. 4:1).
Paul "charges" or commands Timothy often in the Pastoral Letters. Sometimes these refer to things that Timothy should do (cf. 1:3,18; 4:11; 5:21; 6:13; II Tim. 4:1) and sometimes to what he should tell others (cf. 5:7,21; 6:17; 2 Tim. 2:14).
The pronoun "you" is in the infinitive "to keep" of v. 14. Some MSS inserted it after the verb "I charge" in v. 13 (MSS א2, A, D, H). It is omitted in MSS א*, F, G. UBS4 cannot decide which is original. Obviously, like so many Greek variants, it does not affect the meaning of the long sentence from verse 13 to verse 16.
▣ "who gives life to all things" God is the origin and source of all life (cf. v. 16; 1:17; 2 Tim. 1:10). There is no life apart from Him. The OT title YHWH, from the Hebrew verb "to be" (cf. Exod. 3:14), is a word play on this very concept. God is the only one who can give and sustain physical and eternal life.
This term has connotations of both (1) giving life (cf. I Sam. 2:6; 1 Tim. 6:13) and (2) preserving life (cf. Jdgs. 8:19; I Sam. 27:9,11; I Kgs. 21:31; Luke 17:33; Acts 7:19). YHWH does both through Christ.
▣ "and of Christ Jesus, who testified the good confession before Pontius Pilate" Jesus is called the "Faithful witness" (cf. Rev. 1:5; 3:14). The term "before" (enōpion) can mean (1) "front of" or (2) "in the time of." Therefore, this could refer to Jesus' entire life of witness or specifically His trials (cf. Matt. 27:2; John 18:33-37).
6:14 "that you keep the commandment without stain or reproach" This may refer to vv. 11 and 12. Timothy was to live in obedience and purity, unlike the false teachers. See Special Topic at 3:2.
▣ "until the appearing of" In 2 Tim. 1:10 and Titus 2:11 this term (epiphaneia) is used of Jesus' first coming, but here and in II Thess. 2:8; 2 Tim. 4:1,8; Titus 2:13 it is used of His Second Coming. The Second Coming has always been a strong incentive to live the Christian life. See Special Topic at Titus 2:13.
6:15 "which He will bring about at the proper time" This same phrase is used in 2:6 and Titus 1:3 of Jesus' first coming. The "He" describes God the Father's knowledge and control over the first and second comings of the Messiah (cf. Matt. 24:36; Acts 1:7). The Jerome Biblical Commentary (p. 357) suggests that vv. 15-16 are a quote from a Christian hymn (cf. 1:17; 3:16; 2 Tim. 2:11-13).
▣ "He who is the blessed and only Sovereign, the King of kings and Lord of lords" This prayer is similar to 1:17. These descriptive phrases initially and contextually refer to God the Father:
The title "King of kings" is parallel to "Lord of lords" and is used of Jesus in Rev. 17:14; 19:16. It originally referred to the kings of Mesopotamia, but was used by the Jews during the interbiblical period to refer to YHWH.
6:16 "who alone possesses immortality" This is the term "death" with the alpha privative (cf. I Cor. 15:53-54). This seems to be the basic meaning of the OT title "YHWH," the ever-living, only-living One (cf. Exod. 3:14-16). Notice the inference of monotheism (see Special Topic at 2:5), "who alone possesses"! YHWH is the origin and source of life and there is no other!
▣ "and dwells in unapproachable light" The rabbis called the "cloud of glory" the Shekinah, which is from the Hebrew term "to dwell" (with the implication "to dwell with permanently," cf. Exod. 24:17; 23:20).
▣ "whom no man has seen or can see" In the OT God's holiness was so awesome that no sinful human could see God and live (cf. Gen. 16:13; 32:30; Exod. 20:19; 33:18-20; Judg. 6:22-23; 13:22; Isa. 6:5; John 6:46; I John 4:12). In the NT believers have seen Him truly revealed in Jesus (cf. I John 1:18; 6:46) and will see Him personally one day (cf. Matt. 5:8; Heb. 12:14; Rev. 22:40).
▣ "to Him be honor and eternal dominion" Paul often breaks into a doxology of praise to God the Father (cf. 1:17). The Son is the Father's instrument of creation, revelation, redemption, and judgment. However, the eternal kingdom belongs to the Father through the Son (cf. Dan. 7:13; I Cor. 15:25-28).
▣ "Amen" This is a Hebrew idiom of affirmation.
3. vv. 17-19:
17 Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. 18 Instruct them to do good, to be rich in good works, to be generous and ready to share, 19 storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed.
6:17-19 One wonders if vv. 17-19 were an after-thought or if Paul received more information about the house churches in Ephesus. It is also possible that Paul wrote vv. 17-21 himself, as he regularly closed his letters (cf. II Thess. 3:17-18).
6:17 "Instruct those who are rich in this present world not to be conceited" As verse 9 warns about an evil desire for money, verse 17 warns those who have money against putting their faith in it and not in Christ (cf. Matt. 6:19-21; 13:22; 19:23-30; James 1:9-11; 5:1-6).
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
▣ "or to fix their hope on the uncertainty of riches" This is a perfect active infinitive. Humans tend to trust in their resources, not God's resources (cf. 4:10; 5:5). Some of Jesus' strongest words were directed at the wealthy (cf. Luke 18:18-30).
▣ "but in God" There are several variants:
6:18 "Instruct them" Here are Paul's threefold guidelines for those who have worldly goods.
6:19 This verse reminds one of Jesus' Sermon on the Mount, especially chapter 6 (cf. Luke 12:15). It uses two metaphors: (1) storing up true riches and (2) building a sure and strong foundation. The wise use of wealth does both! By them believers take hold of true life (i.e., eternal life, cf. v. 12).
