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Nazarene Commentary 2000©

21^st Century Paraphrase of the Hebrew Scriptures© –
21^st Century Version of the Christian Scriptures© [NCMM]

THE FIRST LETTER TO TIMOTHY

CHAPTER SIX:
“FIGHT AGAINST APOSTASY AND MATERIALISM”

1 Timothy 6:1-2 – Regarding Slaves

1TM6:1 All those who are under a yoke of slavery, 254 let them consider their own masters worthy of all honor, 255 lest the Name of The God and the Teaching be blasphemed. 256

254

Those who are under a yoke of slavery: Paul never attempts to upset slavery among Jews, Romans and Greeks, as well as most of the world. The Jewish Law had special provisions to protect slaves. [Exodus 21:2-6; Leviticus 25:10, 44-52; Deuteronomy 15:12-17] Slaves who became Christians often remained as such. [Read the letter to Philemon.] Christian masters were given no instructions to free their slaves. See historical references or encyclopaedias for details on slavery through history. Though slavery is much condemned in modern times, economic slavery has replaced it. Compare 1 Corinthians 7:21-23; 12:13; Ephesians 6:5-8; Colossians 3:22; Titus 2:9.

255	Let them consider their own masters worthy of all honor: Or, masters; greatest respect. [Ephesians 6:5; Colossians 3:22]

256

Lest the Name of The God and the Teaching be blasphemed: Or, his doctrine; defamed, slandered, scandal, maligned, disrepute. Paul’s reason for Christian slaves to honor their masters is powerful indeed: God’s Name [YHWH] and Christian teaching. Compare Romans 2:24; Titus 2:5; 1 Peter 2:13. The word “name” may mean more than just the designation, but rather the fame, reputation, character of the individual.

1TM6:2 Let those with believing masters 257 not disrespect them, because they are brothers. 258 Rather, let them serve all the more because they are believers and beloved, 259 receiving help from their excellent service. 260

257	Believing masters: Or, Christian slave masters. [Ephesians 6:9]

258	Not disrespect them, because they are brothers: Or, not despise, think lightly, take liberties. Even in some modern nations Christian employees may think they deserve special favors because their employers are also Christians. [Philemon 16]

259	Let them serve all the more because they are believers and beloved: Rather than take advantage of their Christian masters, these Christian slaves ought to labor all the more as unto a beloved brother. Likewise, Christian employees work hard for Christian employers.

260	Receiving help from their excellent service: Or, good workmanship.

1 Timothy 6:3-6 – Exhort the Master’s Teachings

1TM6:3 Encourage and teach these things: 261 If anyone teaches different doctrine 262 – and does not agree with the healthy words of our Master, 263 Jesus Christ, and in accordance with that awe-inspired teaching 264 –

261	Encourage and teach these things: Likely the counsel that follows regarding false teachers. Compare 1 Timothy 4:11.

262

If anyone teaches different doctrine: Or, teaches differently, advocates a different doctrine, different views. There is no question from reading 1 Timothy and Titus that Paul has strong views on true and correct doctrine. Note his condemnation of “a different gospel” at Galatians 1:8, 9. This true doctrine contains all the teachings of Jesus the Nazarene [John 7:17] as well as those inspired by the promised spirit-helper. [John 16:12, 13] Consider the principle at Proverbs 11:9.

263	Does not agree with the healthy words of our Master: This would include all those teachings giving in the Gospels. Compare 2 Timothy 1:13. [Hebrews 1:1]

264	Awe-inspired teaching: The Greek is EU-SEBIAN [Strong’s Concordance #2150]. See notes elsewhere. Or, godliness, true religion.

1TM6:4 he has become conceited 265 without understanding. 266 Rather [he] has a morbid craving for controversies and disputes over words. 267 From these come 268 envy, 269 strife, 270 blasphemies, 271 evil suspicions, 272

265

He has become conceited: Or, proud, puffed up, over-high opinion, blinded with pride. This is the main element that causes unqualified men, full of jealous ambition to keep seeking apostolic office, leading to God’s condemnation. From these come strife and dissension. [Proverbs 28:25] Compare notes on Galatians 6:3 and 1 Timothy 3:6.

266	Without understanding: Or, ignoramus. [1 Corinthians 8:2]

267

Morbid craving for controversies and disputes over words: The Greek for “morbid” is NOSON [Strong’s Concordance #3552]. Or, RHM; diseased about questionings and word-battles; CON: sickly appetite; GDS: morbid craving for speculations and arguments. Compare notes in Nazarene Commentary 2000© on 2 Timothy 2:14; Titus 1:10; Titus 3:9. These seldom offer anything positive regarding true doctrine, but, like snipers, shoot from the darkness with sick questions about nonsense. Perhaps nothing reflects this more than many forums on the modern Internet. These men [and, women], unable to construct anything purposeful, spend their time in making attacks against minor issues. It is clear to observers that their character is adversarial and negative.

268	From these come: Paul gives another of his lists which characterize those who teach different doctrine alien to Christ and his inspired disciples. Paul hits right at the cause of much of the disunity n the Church.

269

Envy: Or, jealousy. The very root of these problems is a jealous ambition. It is most often found in a person with little experience in the Word, young of years, and an inflated ego. Out of his envy and jealous ambition he will produce nothing positive relative to the Truth, but attack small matters to belittle those with age and experience behind them. [Galatians 5:21] Compare Acts 5:17; 13:45; 17:5.

270	Strife: Or, quarrellings, wrangling, dissension. Observation will confirm who causes this strife – those with a jealous ambition and envious of those who are old, more experienced and more qualified. This strife is most often manifest in slander, the next item in Paul’s list.

271

Blasphemies: Or, railings, defamations revilings, slander, insults, recriminations, insults, abusive language. Rather than deal with the issues at hand, these make ad hominen attacks against those representing the Truth. Compare notes in Nazarene Commentary 2000© on 2 Peter 2:11. They have no respect for age, years of learning, or appointments.

272

Evil suspicions: Or, evil surmisings, wicked surmisings, ill-natured suspicions, insinuations, innuendoes. Rather than approach the person they accuse, they secretly, or sometimes publicly, raise questions regarding the character of the elder they attack. Rather than dealing with the message they attack the messenger. They behave as did the Nazarene’s own accusers, charging gluttony, association with sinners, drunkenness, sedition, and apostasy.

1TM6:5 constant friction, 273 from humans who have been corrupted in mind. 274 They have become bereft of the Truth, 275 thinking godliness a means of gain. 276

273

Constant friction: The Greek is DIEPHTHARMENON [Strong’s Concordance #5255]. Or, perverse disputings, wranglings, perpetual contentions, mutual irritation. They offer nothing positive but attack with negativism any suggestions that arise from authority or experience. They are the constant “Devil’s Advocate” and relish in their self-appointed position. No matter what is put forward they will take the opposite and negative view just for spite. It is part of their arrogant character.

274	Humans who have been corrupted in mind: The reason is their negativism and lack of spirituality. [2 Corinthians 11:3; 2 Timothy 3:8; Jude 10]

275

They have become bereft of the Truth: The Greek is APESTEREMENON [Strong’s Concordance #131]. Or, destitute of the truth, robbed of, deprived of, defrauded of, lost grip of. While claiming to have the truth they have left the Truth. [Philippians 3:18; 2 Timothy 4:4; Titus 1:14] Compare the word “truth” in the context of 2 Thessalonians 2:3-12.

276

Thinking godliness a means of gain: Or, think of godliness in terms of acquisition, a way to make money, a source of profit. Though this is a motivation for some and much in evidence among TV evangelists, there is another gain more important – prestige, honor, and glory, thus the title “Reverend” or “holy father.” Compare 1 Peter 5:2. [Matthew 6:5; 23:6; John 5:41, 44; 7:18; 8:50, 54; 12:43] That is the real “gain” they seek, even over money. KJV adds: from such withdraw.

1TM6:6 Godliness with contentment is a considerable gain. 277

277

Godliness with contentment is a considerable gain: Compare 2 Corinthians 4:18. Throughout humanity’s history many have lived as though everyday life and material pursuits were the primary goals. If we look at life toward the goal God directs – when He “becomes everything to everyone” [1 Corinthians 15:28] – then we are much happier if we put spirituality first and live a simpler life. We “gain” peace and satisfaction, while the materialist “stabs himself all over with many wounds.”

1 Timothy 6:7-10 – Danger of Riches

1TM6:7 For we brought nothing into the world order of humanity 278, nor are we able to carry anything out [of the world]. 279

278	For we brought nothing into the world order of humanity: Or, empty-handed we came. Compare Job 1:21 and Psalm 49:17.

279

Nor are we able to carry anything out [of the world]: Or, KJV: and it is certain we can carry nothing out. This was not the view of the Babylonian-Egyptian religious beliefs, as these people buried their dead with those things they could enjoy in the After-life. Many Christians in modern times live as though they could “take it with them.”

1TM6:8 But, having sustenance and covering, we will be satisfied with these things. 280

280

Sustenance and covering, we will be satisfied with these things: Or, food and raiment, food and shelter. Paul was a living example of this, as was Jesus. To the Jewish scribe who wanted to follow him he said: “Birds have roosts and foxes have dens, but the Son of Humankind has no where to lay his head.” [Matthew 8:20; Luke 9:58] Paul calls himself “homeless” and often without food. [1 Corinthians 4:11] These, like Timothy, were men on the move, with no established home. They only needed daily food and proper clothing – sometimes not that. Never could they be accused of taking material advantage of anyone. It is interesting that these two men – Jesus and Paul – were among the most influential in human history, and yet they died in poverty.

1TM6:9 However, those desiring to be rich 281 fall into temptation and a trap 282 as well as many foolish and harmful lusts, 283 which plunge humans into ruin and destruction. 284

281

Those desiring to be rich: The Greek for “rich” is PLOUTEIN [Strong’s Concordance #4197]. Or, who keep planning to get rich, a desire for wealthy, set their hearts on being wealthy. The word “rich” is something of an abstraction, for what is rich to one is poverty to another. In the Bible “rich” means a person with a surplus. [Mark 12:43, 44; Luke 21:3, 4] The truly rich do well to read the Nazarene carefully for he does not omit riches from his teachings, nor do his inspired disciples. Paul is to go on to tell Timothy to “command the rich,” something almost unthinkable in a modern church. Those who have not studied Jesus and every occurrence of the words: rich(es), money, possessions, property do not know the Nazarene.

282

Fall into temptation and a trap: Or, falling into danger, tempted and trapped. It is worth reading a Bible chapter written by one of the wealthiest men of all human history – Ecclesiastes chapter 2. Riches and materialism are something of a contradiction with Christian discipleship. Compare notes on Matthew 13:22 and James 5:1. Contrast Proverbs 20:21 with Luke 12:15. The Nazarene commanded his personal apostles – his “little flock” – to sell everything and give to charity. [Luke 12:32, 33] The more money one has the greater the temptation and snare. Many a Christian has tried to buy Church favors by their wealth, destroying themselves and those who benefit from them. Note the Master’s warning in Mark 4:19.

283

Foolish and harmful lusts: Or, TCN: become the prey of many foolish and harmful ambitions. The rich think they can buy their way. [Compare the source of “simony” at Acts 8:18; Acts 5:1ff.] Jesus and Paul knew that a man might be judged by how he uses, or does not use, his money. [Luke 16:9] Many modern illnesses can be attributed to a constant greed for more.

284

Which plunge humans into ruin and destruction: Or, drown men, sink men, drags men down. [Proverbs 28:20, 22] Examples of such men are Achan [Joshua 7:1ff], Gehazi [2 Kings 5:20ff], Judas [Matthew 26:15]. Many are the man and woman who have abandoned God for money and possessions. Others mistakenly think they can serve both God and Riches. [Matthew 6:24]

1TM6:10 For the love of money is a root for all kinds of harmfulness, 285 which some, [who] crave [such], have been misled from the Faith 286 and have many self-inflicted sorrows. 287

285

The love of money is a root for all kinds of harmfulness: Or, KJV: for the love of money is the root of all evil; PME: loving money leads to all kinds of evil. Compare the Nazarene at Matthew 6:24 and Luke 12:34. [James 1:15; Ezekiel 22:12] The Greek is literally, “fondness for silver.” Jesus warned that one could not serve the two masters of God and Riches, though many Christians have tried unsuccessfully.

286	Misled from the Faith: The Nazarene teaches the same at Matthew 13:22.

287	Self-inflicted sorrows: Or, pierced themselves, spiked themselves, unnumbered sorrows, acute mental pains. Some abandon Christ because of pseudo-truth [1 Timothy 1:19], others for materialism. [Mark 4:19; Luke 21:34] Compare the selfish and materialistic farmer of Luke 12:15ff.

1 Timothy 6:11-16 – Fight the Good Fight

1TM6:11 But, you, O man of God, 288 flee from these things. 289 Rather, pursue 290 righteousness, 291 godliness, 292 deep conviction, 293 benevolent empathy for others, 294 endurance, 295 meekness. 296

288	Man of God: A rare designation in the Bible. Compare 1 Samuel 2:27; 9:6; 1 Kings 13:1; 17:24; 2 Kings 1:10; 4:9. It only occurs in Paul’s letters to Timothy. [2 Timothy 3:17]

289	Flee from these things: There are two things Timothy is told to flee: a) materialism; and, b) youthful desires. [2 Timothy 2:22] Timothy is to have nothing to do with a search for riches. In Second Timothy it is possible Timothy had succumbed to a “commercial business.” [2 Timothy 2:4]

290	Rather, pursue: Instead of seeking riches Paul gives a list of things Timothy ought to pursue.

291

Righteousness: Timothy as an elder is to pursue a righteous, law-abiding life. This is the only time Paul uses “righteousness” in First Timothy. In the context of pursuing something Paul does it again in 2 Timothy 2:22. He also does this in the same breath with “man of God.” [2 Timothy 3:16] Righteousness is a godly pursuit to which all disciples of Christ should strive. [2 Corinthians 7:1]

292	Godliness: Or, piety, godly reverence, godly devotion. It means a life dedicated to God as a disciple of Christ. [Matthew 16:24]

293	Conviction: Or, faith. Pursue a life of trusting God in everything.

294	Benevolent empathy for others: Or, love; compassionate affection. [AGAPEN] Pursue a life dedicated to the concerns and interests of others, seeking their highest good. Many a Christian has made the wise choice to combine his/her faith with an occupation that serves the interests of others.

295	Endurance: Or, patience, steadfastness. It is not enough to start the good fight – it must be finished to the end. [Matthew 24:13; Luke 21:19] In his second letter Paul gives his own example of endurance for Timothy to follow. [2 Timothy 3:10]

296	Meekness: Or, gentleness, mildness. Paul mentions this attribute again at 2 Timothy 2:25.

1TM6:12 Fight the good fight of the Faith. 297 Lay hold of the everlasting Life to which you were called 298 and confessed the good confession before many witnesses. 299

297	Fight the good fight of the Faith: Or, MON: keep contending in the noble contest; WEY: struggle your hardest. The Greek is AGONIZOU TON KALON AGONA, or “agonize the fine agony.” Compare AGONIA in Luke 13:24 and Luke 22:44.

298	Lay hold of the everlasting Life to which you were called: Or, take hold, seize, keep you grip, hold tightly, keep a grip.

299

Confessed the good confession before many witnesses: Or, KJV: professed a good profession. This is a theme Paul continues with the example of Jesus. It seems likely this refers to Timothy’s baptism where he publicly announced his dedication or consecration to Nazarene discipleship in the name of Jesus This is something of an insight into baptism and the early Church.

1TM6:13 I command you in the sight of The God 300 – the One giving life to everything – and Christ Jesus 301 – the One who testified the good confession before Pontius Pilate –

300	I command you in the sight of The God: Another of Paul’s commands.

301	And Christ Jesus: It is clear Jesus is not The God of the previous phrase. Paul makes a clear distinction.

1TM6:14 keep the commandment spotlessly and without reproach, 302 until the Appearing of our Master Jesus Christ 303 –

302

Keep the commandment spotlessly and without reproach: Or, unrebukeable, free from stain, stainless. Which “commandment” Paul does not reveal though Timothy must have understood. John declares two features to God’s commandment: conviction and love. [1 John 3:23] Paul summarizes all commandments in the Law to the single principle of loving concern for others. [Romans 13:9]

303

Until the Appearing of our Master Jesus Christ: The Greek for “appearing” is EPI-PHANEIA [Strong’s Concordance #2015, manifestation, advent, brightness, conspicuous]. Compare 1 John 2:28; 3:2 and Hebrews 9:28. [Acts 10:40; John 20:1, 2] Literally it is over + light, or something which comes into a bright light and thus appears or becomes visible. This could not be God, for He is “invisible.” [1 Timothy 1:17] Or, forthshining, appearance. Daniel 12:1 foretold the Appearing of Messiah. [JPS] Since The God is “invisible” [Colossians 1:15], whom no one has ever seen [John 1:18; 1 John 4:12], the following is a description of The God in contrast to human kings.

1TM6:15 which the blessed and Absolute Sovereign 304 will reveal in [His] own season 305 – the King of those reigning as kings and Lord of those ruling as lords 306 –

304	Absolute Sovereign: The only absolute Sovereign is God the Father, who is “God of gods and Lord of lords.” [Deuteronomy 10:17] No one installs God on His throne, but He installs His Christ as a king. [Psalm 2:6, 7; Psalm 110:1]

305

Will reveal in [His] own season: Or, KJV: which in his own times he shall shew; NEB: that appearance God will bring to pass in his own good time; NAS: which He will bring about at the proper time. The Greek for “reveal” or “show” is DEIXEI. It is the Invisible God [1 Timothy 1:17] who reveals, shows, or causes His Son to appear or become visible to humankind. [Matthew 24:30; Luke 17:30; 1 John 3:2] The time for this visible parousia [presence/arrival] lies only in the hands of God. [Acts 1:6, 7] Even His Son does not know this season. [Matthew 24:36]

306

The King of those reigning as kings and Lord of those ruling as lords: 1 Timothy 6:16 presents an interesting problem. Indeed, two problems: a) to whom is the verse addressed; and, b) how are some of the phrases to be understood. It is by no means “clear and simple.” The contextual phrase begins in 1 Timothy 6:13, “I am laying a charge upon you – in the sight of The God (the One generating alive everything) and of Christ Jesus (the one who testified a fine confession before Pontius Pilate) – to observe the commandment, spotless and irreprehensible, until the Appearing of our Lord Jesus Christ.” (1 Timothy 6:13-15) In these verses there are two persons: a) The God; and, b) Jesus Christ. Now one of these will one day Appear and he is identified as Jesus Christ. The word Appearing comes from the Greek EPI-PHANEIAS and is used often with regard to those appearances after his resurrection (John 21:1) and that future Appearing identified with his Parousia. (2 Thessalonians 2:1, 8; 1 John 2:28-3:2) This word is variously rendered: KJV: appearing; MOF: appearance; RHM: forthshining; NOR: until our Lord Jesus Christ shall make his appearance. From this it seems clear of the two persons mentioned above one is going to make an appearance. Now, in 1 Timothy 6:15 one of these two is described: “… which (Appearing) the Happy and Only Potentate [MOF: only Sovereign] – the King of those ruling as kings and Lord of those ruling as lords (the one alone possessing immorality, dwelling in unapproachable light, whom no one among men saw nor is able to see) – will show [NASB: will bring about; NEB: will bring to pass; PME: the final denouement of God] at his own appointed times.” Note the following: The context has suggested that one of the two persons named will Appear. This would infer that the “Only Potentate” is God Himself and some translations capitalize He and Him to indicate this. Is The God of our Master the “only Potentate” in the absolute sense? The Greek is MONOS DYNASTE and is nowhere ever applied to Jesus Christ. It is true the title “King of kings and Lord of lords” is used of Jesus as shown above. However, the title in Timothy is slightly different: “The King of those ruling as kings and the Lord of those ruling as lords.” Yehowah is described in a similar fashion in Deuteronomy 10:17. Judging from Psalm 110:1 and Revelation 11:15 the Father is King and Lord of Jesus Christ. (Psalm 136:3) That it is not actually clear that these phrases refer to Jesus is shown by the rendering in the New Jerusalem Bible: “... who at the due time will be revealed by God, the blessed and only Ruler of all, the King of kings and the Lord of lords, who alone is immortal, whose home is in inaccessible light, whom no human being has seen or is able to see: to him be honour and everlasting power. Amen.” There are a couple of interesting problems, however. First, in what way is The God “the only one having immortality”? This is cleared up if we view the “kings” and “lords” as human kings and lords. If we change the meaning to fit Jesus we still have the same problem. For if Jesus “is the only one having immorality” then we leave out God. So in either case the kings and lords must be viewed as those lesser than divine. For Paul makes it clear that both The God and the Risen Christ possess immortality. Next, is it true that the Risen Master can be characterized by the phrase, “no one among men saw nor is able to see”? How could Paul himself make such a statement applying to Jesus when he himself claims: “Have I not seen our Master?” (1 Corinthians 9:1) Did not Paul also state that others saw the Risen Master? (1 Corinthians 15:6-8) Now can it be said regarding The God of Jesus that “no one among men saw nor is able to see”? This is evident from Exodus 33:20, John 1:18, John 5:37, and 1 John 4:12. Based on the above the “only Potentate” [Absolute Sovereign] will Himself show the Appearing of Jesus Christ who must of that necessity be visible. Never is Jesus described as The God is in 1 Timothy 1:17, “King of the Ages, incorruptible, invisible, Only God – honour and glory into the Ages of the Ages. Amen.” Another occasion where Paul prays concerning God.

1TM6:16 the only one having immortality [who] dwells in unapproachable Light, whom no one among humans has seen nor is able to see – to whom be honor and endless power. Amen!

1 Timothy 6:17-19 – Command the Rich

1TM6:17 Command the rich 307 in this present time period not to be high-minded, 308 nor trust in uncertain riches, 309 but [trust] in God – the One granting us richly everything for our enjoyment 310 –

307

Command the rich: Or, charge, instruct, urge upon, enjoin, impress on. Paul again uses the word “command” and here he presents a courageous challenge to give orders to rich Christians. It is noteworthy that Paul does not instruct the rich to divest themselves of their riches, but rather to use them in a godly way. On the word “rich” see notes above. Most are familiar of the Nazarene’s famous statement in Mark 10:23.

308

Not to be high-minded: Or, not proud, haughty, arrogant, conceited. The rich tend to be egocentric and judge themselves and others on the basis of a checkbook balance or credit limit. [Proverbs 28:11] Despite their riches the wealthy Christian must strive not to convey an air of superiority, but rather, work to develop humility as part of their character.

309	Nor trust in uncertain riches: Or, PME: not to rest the weight of their confidence on the transitory power of wealth. Compare the Nazarene at Matthew 13:22 where he calls riches “deceptive.” There are Christians who feel their ill-gotten riches are proof of God’s blessing. [Revelation 3:17]

310

But [trust] in God – the One granting us richly everything for our enjoyment: The rich need to understand and appreciate they would have nothing without God [1 Corinthians 4:7] and it is Him they must learn to trust. It is difficult for the rich to learn to trust in God because they have their riches to fall back on. It is the man who is destitute who most knows how to trust in God. [See notes in Nazarene Commentary 2000© on Matthew 5:3.]

1TM6:18 to do good, 311 to be rich in good works, 312 to be generous, 313 willing to share, 314

311

To do good: Or, beneficent, practice benevolence. Paul could use this theme for the words of Jesus at Luke 16:9. Goodness is a fruit of the spirit. [Galatians 5:22; Ephesians 5:9] Goodness is an attribute to be learned from the only source of absolute goodness, God. [Psalm 119:66, 68] Compare also Romans 2:10, 1 Thessalonians 5:15, 1 Peter 3:13, 3 John 11.

312

To be rich in good works: Or, noble works, deeds, a wealth of good actions. Good or fine works may include spiritual and material matters of charity and hospitality. [See notes on Matthew 5:16; John 10:32; 1 Timothy 2:10; 5:10; Titus 2:7, 14; 3:8, 14] The rich or wealthy often involve themselves in works of charity and volunteerism. Paul asks them to be “rich” in such works.

313	To be generous: Or, ready to distribute, free in imparting, free in distributing, open-handed, liberal. Job is an example to the rich. [Job 31:9-28] Consider Paul’s description of the giving of Jesus. [2 Corinthians 8:9] It is necessary to give enough that it actually helps, not just a Band-Aid.

314

Willing to share: The Greek is COINONICOUS [Strong’s Concordance #2843]. Many English words stem from this: common, communicate, community, communion, communism. The early Church began as an example of a communal sharing, an equalization of possessions. [Acts 2:42, 44-46; 4:32, 34-37] Paul urged equalizing [2 Corinthians 8:14, 15] and sharing. [Romans 12:13, see the notes in Nazarene Commentary 2000© and the Greek COINONOUNTES] The poor know that the rich always have plenty of money for what they want, but suddenly become paupers when it comes to helping those really in need. The rich give only from their surplus, as Jesus observed. [Luke 21:1-4] Though some wealthy men and women become known as philanthropists they seldom give up their lifestyles as a sacrifice to the poor.

1TM6:19 saving for themselves a good foundation for the Future, 315 that they may lay hold on the Real Life. 316

315

Saving for themselves a good foundation for the Future: Or, laying up, treasuring. This may be an allusion to Matthew 6:20. Every good work of generosity is like adding credit to an account. The idea is straight from the Nazarene who uses the words “credit” and “reward” in the same matters. Compare Matthew 5:43-48 and Luke 6:31-36. Imagine that any credit with God were based only on one’s charity?

316	Lay hold on the Real Life: Or, take hold, may gain, may obtain, life indeed, true life. [Luke 16:9]

1 Timothy 6:20-21 – Guard Your Trust!

1TM6:20 O Timothy, guard the deposit entrusted to you. 317 Turn away from the profane and empty utterances 318 and opposing theories 319 of the pseudo-named “Gnostic,” 320

317	O Timothy, guard the deposit entrusted to you: Or, keep safe, take good care, guard the truths, keep the securities of the faith intact. One view is the “deposit” of right doctrine, a true knowledge of the Truth. Titus 1:9 might be a comparison. The following phrases suggest such.

318

Turn away from the profane and empty utterances: Or, KJV: avoiding profane and vain babblings; WEY: shunning irreligious and frivolous talk; WMS: worldly, futile phrases; BER: empty discussions; NEB: turn a deaf ear to empty and worldly chatter; MOF: profane jargon; BECK: unholy talk; AMP: irreverent babble and godless chatter. What Paul has in mind is suggested by the next phrases: the Gnostic influence working its way into the Church.

319

Opposing theories: Or, objections, contradictions. The Greek is ANTI-THESEIS [Strong’s Concordance #477, opposition, a conflict of theories]. The word from which the English antithesis is derived unchanged: opposite or opposing view. Compare Paul’s warning at Colossians 2:8. Paul entrusted Timothy with the doctrine of the Truth and part of his charge was to preserve these sound teachings and shun “different doctrine.”

320

Pseudo-named “Gnostic”: Or, KJV: science falsely called; NOR: pseudo-science. One immediately thinks of “Christian Science” or “Religious Science” in modern times. The Greek is PSEUDO-NYMOU GNOSEOS and may be an identification of the Gnostic theosophy, “a system of mystical religious and philosophical doctrines, combining Christianity with Greek and Oriental philosophies.” [Webster] The Gnostics became powerful in the second and third centuries. They combined Jewish, Eastern, and Christian thought through a Greek filter. They believed in the immortality of the soul and that Jesus did not come in the flesh but was a materialize phantom. There were also liberal in their relaxed attitudes toward obedience. [Dictionary of New Testament Theology (Colin Brown), Volume 1, page 58] Some feel the modern doctrine of the Trinity derived from Gnostic beliefs traceable to Plato and Aristotle. Timothy is to shun or turn away from such.

1TM6:21 which some, professing [it], have missed the mark concerning the Faith. 321 Unmerited charity [be] with you. 322

321

Which some, professing [it], have missed the mark concerning the Faith: Or, erred concerning the faith, shot far wide, gone astray. Already within three decades of Christ Greek philosophy was influencing the faith of some Christians. Just as in the first century, now in the 21st Century, there are those who would corrupt primitive Christianity by a Jewish or Greek influence. Compare notes on 1 Timothy 1:19.

322	Unmerited charity [be] with you: Or, grace, undeserved kindness, unmerited favor. Paul is rare in closing a letter without greetings. It is interesting that this letter ends with the plural “you” – HUMON – indicating the letter was to be read by others “humans.”

Review Questions on Chapter Six

Summary of Chapter Six

Paul exhorts Timothy regarding to main subjects: false doctrine and materialism. Both were serious dangers to the Church. He is urge to fight the good fight and not only to flee from materialism but also to pursue godly virtues and attitudes. Paul also tells Timothy to shun or turn away from those who teach false or different doctrine.