1 Timóteo 6
Bob Utley · Citado em PreceptAustin
1 Timóteo 6
Utley - The term "masters" is not the normal term for slave owner, kurios (cf. Eph. 6:5,98; Col. 3:22; 4:1), but despotēs. It is usually used of God the Father and the Son, but in the Pastoral Letters it is used regularly for earthly slave masters (cf. 6:1,2; 2 Tim. 2:21; Titus 2:9). Honor (5092) time basically is the worth ascribed to a person or the value ascribed to a thing. Nuances include (1) The amount at which something is valued, the price, value Mt 27:6, 9; Ac 5:2f; 7:16; 19:19. times - for a price 1 Cor 6:20; 7:23. (2) manifestation of esteem, honor, reverence, respect Jn 4:44; Ac 28:10; Ro 2:7,10; 12:10; 13:7; 1 Ti 6:1; 2 Ti 2:20f; 1 Pe 3:7; Rev 4:9; 5:13; 21:26. A right that is specially conferred, a privilege 1Pe 2:7. Respectability 1 Th 4:4. Place of honor, office Heb 5:4. The honor conferred through compensation = Honorarium, compensation may be the sense in 1 Ti 5:17, though honor and respect are also possible.—The expression ouk en time tini Col 2:23 is probably they are of no value in. Regard (2233) hegeomai from ago = to lead, carry, bring) has two basic meanings in the NT to lead or guide and to think or consider. This passage uses the second meaning of engaging in an intellectual process (2Co 9:5, Php 2:25, Php 3:8, 2Pe 1:13). It conveys the picture of leading out (root verb = ago = to lead) before the mind, and thus to regard, esteem, count, reckon. Hegeomai pictures one giving careful thought to something and not making a quick decision. In secular Greek hegeomai was a mathematical term which meant "Think about it and come to a conclusion." Doctrine (teaching, instruction) (1319) didaskalia from didasko from dáo = to know or teach) is either the act of teaching or the thing taught and in this use denotes doctrine or what is taught. Doctrine is from Latin doctrina in turn from doceo = to teach. The term doctrine in Scripture "is broader than a simple reference to information passed on from one person to another or from one generation to the next. Christianity is a religion founded on a message of good news rooted in the significance of the life of Jesus Christ. In Scripture, then, doctrine refers to the entire body of essential theological truths that define and describe that message (1Ti 1:10; 4:16; 6:3; Titus 1:9). The message includes historical facts, such as those regarding the events of the life of Jesus Christ (1Cor 11:23). But it is deeper than biographical facts alone. As J. Gresham Machen pointed out years ago, Jesus’ death is an integral historical fact but it is not doctrine. Jesus’ death for sins (1Cor 15:3) is doctrine. (Sound) Doctrine, then, is scriptural teaching on theological truths." (parenthesis added) (Evangelical Dictionary of Biblical Theology) the character and quality of the didaskalia or doctrine is absolutely critical as it can cause one to tossed and carried about if false (Eph 4:14), some such false doctrines being actually demonically inspired! (1Ti 4:1). Sound doctrine is necessary to nourish our souls as taught by Paul in (1Ti 4:6) where the Greek word for "nourish" is entrepho (used only there in the Bible) and which figuratively means to be nourished in the faith. In 1 Ti 4:16 Timothy (and every pastor/preacher) is to pay close attention to their teaching (didaskalia - their doctrine) and to persevere in this genre of sound teaching "for as you do this you will insure salvation both for yourself and for those who hear you," but it will entail hard work (1Ti 5:17). Dear preacher or teacher, if you are not laboring over the Scriptures in preparing your message, then you are falling woefully short of the Biblical standard and the sheep will surely be malnourished and vulnerable to the "wolves!" (not to mention that you will be held accountable at the Bema seat for your stewardship of this gift from God, cp 1 Cor 4:1, 2, 9:17, Eph 3:2, Col 1:25). Didaskalia - Key Word in First Timothy (8x) and pastoral epistles - 21x in 21v - Matt. 15:9; Mk. 7:7; Rom. 12:7; Rom. 15:4; Eph. 4:14; Col. 2:22; 1 Tim. 1:10; 1 Tim. 4:1; 1 Tim. 4:6; 1 Tim. 4:13; 1 Tim. 4:16; 1 Tim. 5:17; 1 Tim. 6:1; 1 Tim. 6:3; 2 Tim. 3:10; 2 Tim. 3:16; 2 Tim. 4:3; Tit. 1:9; Tit. 2:1; Tit. 2:7; Titus 2:10 Spoken against (blasphemed, maligned) (987) blasphemeo derived from bláx = sluggish, slow, stupid + phémē = rumor, fame) OR MORE LIKELY (derived from bláptō = to hurt, injure, harm + phémē from phēmí = to speak) means literally to speak to harm and in general therefore means to bring into ill repute and so to slander, to defame (to harm the reputation of by libel or slander), speak evil of, to rail at (revile or scold in harsh, insolent, or abusive language and rail stresses an unrestrained berating), to speak calumny (noun form = a misrepresentation intended to blacken another’s reputation = the act of uttering false charges or misrepresentations maliciously calculated to damage another’s reputation), to calumniate (verb form = to utter maliciously false statements, charges, or imputations about - calumniate imputes malice to the speaker and falsity to the assertions) Slaves in the ancient world - Zondervan Illustrated Bible Backgrounds Commentary (Volume 3) - Galen, the second-century A.D. medical writer, estimated that one-third of the population of Pergamum in Asia Minor were slaves. Modern scholars usually believe that this figure may even be too low for cities like Ephesus, Athens, or Rome, so the issue of slavery was practical and important for Paul to address. Ancient slavery was a variegated phenomenon. Private slaves could be found in great misery grinding flour in chains at a mill, or in relative prosperity working on their own in small businesses, hardly different in most respects from their free neighbors except that all of their profits were at the disposal of their masters. Public slaves could be important government officials or menial attendants in the public baths. Slaves and freedmen (freed slaves) were everywhere, and few households did not have one or more maids and slave boys to do the household chores, cooking, and gardening. Essayists of the time expounded on the humanity of slaves and the essential equality of slave and free, but this sort of thing was an exercise in rhetoric or philosophy and had no practical effect on ancient slavery. (E.g., Dio Chrysostom, Orations 14–15.) Paul’s instructions on the respectful attitude of slaves toward their masters comes against the backdrop of a standard theme in ancient comedies: the arrogant, back-talking slave. Over and over the Greek and Latin comic playwrights present slaves as mocking their masters behind their backs, talking back to them with barely disguised contempt when they could (often getting a cuffing for comic effect), and generally being villainous characters. Admittedly a large measure of this picture was simply the comedic portrait, but it no doubt contains an element of truth, especially when read in light of more direct historical sources. Related Resources on slavery in the ancient world Borrow Thomas Wiedemann's 308 page book Greek and Roman slavery Borrow The Zondervan pictorial encyclopedia of the Bible - See article on Slave, Slavery pages 453-460. Respect Let as many bondservants as are under the yoke count their own masters worthy of all honor. —1 Timothy 6:1 Today's Scripture: 1 Timothy 6:1-6 As a schoolteacher, my wife has noticed that behavior seems to be deteriorating with each successive class of students. Many children show little respect for older people. First Timothy 6 reveals that disrespect is not unique to our generation. Paul, who ministered to a culture built on slavery, highlighted this concern. He wrote, “Those who have believing masters, let them not despise them because they are brethren” (v.2). Paul knew that slaves, whose welfare depended on their master’s goodwill, were capable of being disrespectful. We may say that people need to show themselves worthy of respect before we can respect them. But respecting another person is much more about who we are than about who the other person is. Paul gave the main reason believers should excel in respect: “So that the name of God and His doctrine may not be blasphemed” (v.1). Sadly, the worst cases of disrespect are sometimes found among those who claim to follow Jesus. But when believers excel in all they do, God’s name is lifted up. All of us are to bring honor and glory to the Lord’s name. O help me, Lord, to show respect, To always honor You; And may I bring You highest praise In everything I do. -Sper One who would be truly respected must first respect others. There are two things that must become a part of your attitude as far as being submissive to the authority that is over us, first meekness and second, a servant attitude. Haddon Robinson wrote a little book called The Christian Salt & Light Company (borrow this study of Sermon on the Mount) and in the book he describes meekness in this way: A young soldier in the Peloponnesian War wrote to his fiancée about a gift that he had for her. It was a white stallion. He described it as “the most magnificent animal I have ever seen. He responds obediently to the slightest command. He allows his master to direct him to his full potential.” And then he wrote, “He is a meek horse.” The soldier wasn’t saying that the horse was shy or even that he was like an old plow horse that allows people to beat him. He was an animal with great spirit, but that spirit was submissive to the rider. Tied up in the word meek is the concept of power under control, the idea of being submissive to someone greater than ourselves. When we look at meekness as weakness, we discover that the examples in the Bible contradict this view, [as well]... OVER YOUR DEAD BODY A shy salesman visited a psychiatrist and was advised he needed to be more assertive. The doctor suggested he start at home, rather than out in public. That evening the usually quiet man said to his wife, "I will be giving the orders from now on. After you serve my dinner, I want you to lay out my best clothes; I will be going out alone this evening. And do you know who's going to dress me in my tuxedo and black tie?" "I certainly do," declared his wife, "the undertaker!" TAKE A LETTER, DEAR . . . An optimist is a man who marries his secretary and thinks he'll be able to continue dictating to her. From The God-Players by Earl Jabay (borrow) Ultimately, there are only two candidates for the position of deity. The God revealed in Jesus Christ is one. The other is man--you, me. You and I may manufacture other deities and worship them, but these are only extensions of ourselves in the world of our fantasies. The candidates remain only two. This first commandment, therefore, is simply stating that you and I are not allowed to be ultimate. Only the true God can be God. One God. The man-made license which contradicts the first commandment might read: "I insist upon being ultimate when I so choose." Either God has the last word, or I do. We both cannot have the last word. God claims His right to have it. He will not tolerate a co-deity. p. 73 1 Timothy 6:2 Those who have believers as their masters must not be disrespectful to them because they are brethren, but must serve them all the more, because those who partake of the benefit are believers and beloved. Teach and preach these principles. Amplified 1 Timothy 6:2 Let those who have believing masters not be disrespectful or scornful [to them] on the grounds that they are brothers [in Christ]; rather, they should serve [them all the better] because those who benefit by their kindly service are believers and beloved. Teach and urge these duties. BGT 1 Timothy 6:2 οἱ δὲ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν, ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι. Ταῦτα δίδασκε καὶ παρακάλει. KJV 1 Timothy 6:2 And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort. NET 1 Timothy 6:2 But those who have believing masters must not show them less respect because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved. Teach them and exhort them about these things. CSB 1 Timothy 6:2 Those who have believing masters should not be disrespectful to them because they are brothers, but should serve them better, since those who benefit from their service are believers and dearly loved. Teach and encourage these things. ESV 1 Timothy 6:2 Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved. Teach and urge these things. NIV 1 Timothy 6:2 Those who have believing masters are not to show less respect for them because they are brothers. Instead, they are to serve them even better, because those who benefit from their service are believers, and dear to them. These are the things you are to teach and urge on them. NLT 1 Timothy 6:2 If the masters are believers, that is no excuse for being disrespectful. Those slaves should work all the harder because their efforts are helping other believers who are well loved. Teach these things, Timothy, and encourage everyone to obey them. NRS 1 Timothy 6:2 Those who have believing masters must not be disrespectful to them on the ground that they are members of the church; rather they must serve them all the more, since those who benefit by their service are believers and beloved. Teach and urge these duties. RSV 1 Timothy 6:2 Those who have believing masters must not be disrespectful on the ground that they are brethren; rather they must serve all the better since those who benefit by their service are believers and beloved. Teach and urge these duties. YLT 1 Timothy 6:2 and those having believing masters, let them not slight them, because they are brethren, but rather let them serve, because they are stedfast and beloved, who of the benefit are partaking. These things be teaching and exhorting; NKJ 1 Timothy 6:2 And those who have believing masters, let them not despise them because they are brethren, but rather serve them because those who are benefited are believers and beloved. Teach and exhort these things. NJB 1 Timothy 6:2 Those whose masters are believers are not to respect them less because they are brothers; on the contrary, they should serve them all the better, since those who have the benefit of their services are believers and dear to God. This is what you are to teach and urge. NAB 1 Timothy 6:2 Those whose masters are believers must not take advantage of them because they are brothers but must give better service because those who will profit from their work are believers and are beloved. Teach and urge these things. ASV 1 Timothy 6:2 And they that have believing masters, let them not despise them, because they are brethren; but let them serve them the rather, because they that partake of the benefit are believing and beloved. These things teach and exhort. believers: Col 4:1 Phm 1:10-16 must not be: Ge 16:4,5 Nu 16:3 Mt 6:24 2Pe 2:10 Jude 1:8 because they are brethren: 1Ti 5:1 Mt 23:8 25:40 Ro 8:29 Ga 3:26-29 Col 3:11 because: Ga 5:6 Eph 1:1,15 Col 1:2,4 3:12 2Th 1:3 Phm 1:5-7 partake: Joe 2:28 Ro 11:17 Eph 3:6 Heb 3:1,14 1Pe 5:1 Teach and preach these principles: 1Ti 4:11 Tit 2:1,15 3:8 1 Timothy 6 Resources - Multiple Sermons and Commentaries Related Passages: Colossians 3:22, 23+ Slaves, in all things obey (present imperative see our need to depend on the Holy Spirit to obey) those who are your masters on earth, not with external service, as those who merely please men, but with sincerity of heart, fearing the Lord. Whatever you do, do your work heartily, as for the Lord rather than for men; Mark 10:42-45+ Calling them to Himself, Jesus *said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them; and their great men exercise authority over them. 43 “But it is not this way among you, but whoever wishes to become great among you shall be your servant; 44 and whoever wishes to be first among you shall be slave of all. 45 “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” John 13:14-17 “If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet. 15 “For I gave you an example that you also should do as I did to you. 16 “Truly, truly, I say to you, a slave is not greater than his master, nor is one who is sent greater than the one who sent him. 17 “If you know these things, you are blessed if you do them. DON'T "DISS" BELIEVING MASTERS Those who have believers as their masters (despotes) must not be disrespectful (kataphroneo) them because (term of explanation - explaining why to not "diss" them) they are brethren - Paul commands slaves not to presumptuously treat their masters with scornful contempt or as equals just because they are brethren. The verb literally means to "think little of" them - don't do this! Don't undervalue their position as your Christian "boss." Don’t think differently of them simply because they’re believers. Paul uses the present imperative with a negative (see our need to depend on the Holy Spirit to obey) which could mean either stop doing this or do not begin disrespecting them. Brethren is adelphos, literally those "of the same womb," spiritually birthed by the same Holy Spirit. THOUGHT - Paul is saying for slaves to not expect special treatment or special privileges because the "boss" is a Christian, a principle that applies to modern employee-employer relations. Dearly beloved, are you seeking an advantage from your Christian employer? In a word "Don't!"
1 Timóteo 6
Utley adds "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)." The pride of purse is not only vulgar, it is sinful -- Bernard Hiebert says: They must avoid the temptation to think themselves superior to the poor. "The pride of purse is not only vulgar, it is sinful" (Bernard). They also stand in danger of having a wrong attitude toward their wealth, "nor have their hope set on the uncertainty of riches." A notorious characteristic of wealth is that it so often takes wings and flies away, as many a formerly rich man has regretfully discovered. Hence to have placed and to continue to place their hope (perfect tense) on their wealth is to repose their hope on the very quality of wealth which least justifies it. Wealth is not a basis for a sure hope. "But," in passing to the positive, they are to set their hope "on God, who giveth us richly all things to enjoy." The unchanging God is the only sure basis for hope.(Borrow First Timothy- Everyman's Bible Commentary - excellent resource)
1 Timóteo 6
Utley observes Paul "uses two metaphors: (1) storing up true riches and (2) building a sure and strong foundation. The wise use of wealth does both." Storing up is in the present tense, signifying the incredible truth that our habitual, generous giving is continually amassing for us a treasure in Heaven far beyond our wildest imagination (cp similar teaching by Jesus)! Note the phrase for themselves. You can't take it with you, but you can send it ahead for yourself! It almost sounds selfish to say for themselves, but it is not. It is God's gracious promise to generous givers! Do you believe that? Do you really? If you do let me see your checkbook beloved (and I need to reciprocate and let you see mine)! Contrast good foundation here with uncertainty of riches in 1Ti 6:17! It is (or should be) a "no-brainer" as we often say! Future is mello, a verb meaning be about to or be on the point of (coming to pass; KJV translated it "time to come") and is in the present tense indicating it is continually at the point of (coming to pass)! In a sense then this verb in this context speaks of the time to come as always imminent, which it is for every believer, for we don't know the last day of our life on earth, for it is always "imminent." Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away. -- James 4:14+ 4 Man is like a mere breath; His days are like a passing shadow. -- Psalm 144:4 THOUGHT - This truth about the imminence of our time on earth calls for us to redeem the time while we still have time to redeem! Are you redeeming the time or wasting your life? You are either doing one or the other! Both attitudes/actions will impact eternity, your time in the future. I made up an acronym for "TIME" as "Today Impacts My Eternity!" How will TODAY impact your eternity, for better or for worse? It is your choice! It is within your Spirit energized power to radically, positively impact your eternal future beloved of God! Do it! Don't procrastinate or prevaricate! We make a living by what we get, but we make a life by what we give. -- Winston Churchill To what does a good foundation refer? First note the when which is clear -- it is in the future. This refers to Heaven or eternity future, not future in terms of earth. Hiebert thinks (and I agree) that "The treasures thus stored up (ED: NOW) form a “good foundation,” a solid and stable investment for future rewards. There is no hint here of any meritorious works which give a sinner acceptance before God." In other words Paul is not saying one gains heaven by earthly philanthropy. The philanthropy is the outflow of a transformed heart, in essence "good works" that show one's faith is genuine and their salvation is sure. What I kept, I lost What I gave I have Harvey writes "Earthly wealth, thus transmuted into heavenly riches, is gathered as an indestructible treasure awaiting the soul in the future world” John MacArthur agrees noting that "The rich are not to be concerned with getting a return on their investment in this life. Those who lay up treasure in heaven will be content to wait to receive their dividends in the future when they reach heaven." (1 Timothy Commentary) KJV Bible Commentary (online) - The proper attitude toward riches and the use of money lays up treasure for the future. The age-old expression, “You can’t take it with you,” is still true. But the believer can send it on ahead of him in the form of rewards. To do this is what it means to lay hold on eternal life.
1 Timóteo 6
Utley - The term "entrusted" is related to the banking term for "deposit," which is used three times in the Pastoral Letters for "the gospel" (cf. 1Ti 1:11, 1:18) or the body of Christian truth (cf. Acts 6:7; 13:8; 14:22; Gal. 1:23; 3:23; 6:10; Phil. 1:27; Jude 1:3,20). Believers are stewards of the gospel (cf. 1Cor. 4:1-2+; 2Ti 1:12,14). Don Anderson - There in the city of Ephesus and I want you to do 2 things: 1. I want you to “guard the deposit.” ”Guard everything I’ve given you from the Scriptures. Be a faithful expositor of the truth. Don’t violate the principles of Scripture. Guard the deposit.” Isn’t that interesting? Paul’s has been talking about wealth and then he turns around and says, “O by the way, I sure have been making a lot of investments in you young man. You guard the deposit that I’ve placed within you from a spiritual point of view. And don’t let it get away from you. And I want to tell you one more thing, Timothy, that can distract you real, real bad. Turn away (present tense) (keep on turning away) from 3 things: Profane talk, empty talk and contradictions.” Hiebert points out: What the deposit is he does not say, but the tenor of the letter makes it plain that it is "the whole system of evangelic truth on the preservation of which Paul has been instructing Timothy through the epistle." The verb "guard" raises the picture of a soldier standing guard over a treasure which has been committed to him for safekeeping. The aorist tense urges its effective accomplishment. The word of the truth of the Gospel is the minister's chief treasure which he must not part with or suffer to be mixed with elements foreign to its nature and purpose. (Borrow First Timothy- Everyman's Bible Commentary - excellent resource) Guy King says: "O Timothy"--all the deep affection of his heart is in the syllables as he breathes them out, almost as a cry, to his amanuensis. His loving care for his pupil and protege, his realization of the dangers to which he will be exposed, his comprehension of the immense spiritual possibilities of his position, all these combine to fill this cry with utmost urgency. How he longs that his young Timothy shall have the best, do the best, be the best for God. So now, as he dictates his last words, for the moment it is to lay upon him afresh the Great Commission, "Keep that which is committed to thy trust"--guard the deposit. The figure is that of a banker guarding safely the moneys, the jewels, the securities committed by his customers to his care. With what vigilance, and diligence, he will see to their security, and outwit the evil intentions of any who will try to "break through and steal", Matthew vi. 19. As the custodian of the faith for that Ephesian church, let their Overseer be at least as watchful as that banker, and see to it that none shall rob the church of any part of the truth, or the believer of any portion of its blessing. Many temptations may come to water down the message; but these, from whatever quarter they arise, are to be strenuously resisted. Avoiding (ektrepo) worldly (bebelos) and empty chatter - Avoiding (ektrepo) is in the present tense calling for Timothy to continually turning himself (middle voice is reflexive - he is to initiate this action and then the effect of so doing) away from a particular way or course. The idea is to run away from, shun and avoid meeting or associating with because false doctrine is like a deadly, highly contagious plague! Guy Kingpoints out why Timothy continually be avoiding noting that "argument is largely a matter of clever and quick wits-- you may be beaten in argument and yet be right. So often this form of discussion can only be characterised as "profane" since it is flippant about serious things, and "vain" since it is profitless for progress. No, don't argue; stick to your message. Don't waste time arguing about the seed--sow it! Worldly (bebelos) originally referred to everything outside the sacred grounds of a Greek temple and figuratively describes what is outside the realm of truth, and hence unholy and profane (same word in 2Ti 2:16+) Worldly (bebelos) suggests that which is void of all connection with, or relation to, God. There is nothing sacred about their empty chatter (kenophonia) which is without usefulness in building one up spiritually. It is devoid of any divine or spiritual character and is fruitless as far as the satisfaction of man’s need of salvation and the molding of Christian character (aka progressive sanctification). These "profane babblings" are unholy, empty discourses, having sound without substance, dealing with subjects that lack solid worth rather than those that are serious and weighty. A modern example might be a humorous speaker in a Christian setting who makes you laugh but leaves you empty because your spiritual needs are not met. The only thing that satisfies our spiritual need is the Word of Truth. Paul does not encourage Timothy to answer these empty chatterers, for to do so would be to give them a greater importance than they deserve.
1 Timóteo 6:11
Utley - "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). For "righteousness" see SPECIAL TOPIC: RIGHTEOUSNESS Paul's "dogmatic sense" relates to the righteousness associated with initial salvation, for when one is justified by faith (not works) they are declared righteous. Justification is a judicial action in which God puts our sin on Christ and He credits Christ’s righteousness to our account it is by faith, not by works. Having been justified (declared righteous) by faith, the Christian is commanded to then pursue a life of righteousness. In other words, when Timothy was first saved, he was made positionally righteous in Christ. Then as a new creation in Christ, Timothy was to pursue practical or experiential righteousness (right behavior before God and before men) in his daily life, a process which theologians term progressive sanctification. John describes the practice of righteousness in his first epistle writing… Little children, let no one deceive you (Ed: Implying some were trying to deceive them into believing you can say "I believe in Jesus" and then go on your merry way and live the rest of your life for self -- this teaching is in the modern evangelical church, and it is deceiving those who believe it!) ; the one who practices (present tense = speaks not of perfection but of the general "direction" of one's life) righteousness is righteous, just as He is righteous; the one who practices (present tense = habitually, endlessly practices) sin is of the devil (Ed: How much clear could John have been?)… By this the children of God and the children of the devil are obvious: anyone who does not practice (present tense = direction not perfection) righteousness is not of God, nor the one who does not love his brother. (1 John 3:7-8a, 10+). In Romans 9 Paul describes a pursuit for righteousness, but in that context it refers to the righteousness which one obtains when they are justified by faith. It is not the righteousness or right behavior that is associated with daily sanctification or growth in Christ likeness. What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, even the righteousness which is by faith; but Israel, pursuing a law of righteousness (Ed: Which in essence was self-righteousness, not supernatural righteousness found only in Christ), did not arrive at that law. (Ro 9:30, 31) Godliness (2150)(eusebeia from eu = well + sebomai = reverence. Sebomai is in turn derived from "seb" which refers to sacred awe or reverence exhibited especially in actions) most literally means "well worship". It describes reverence or awe that is well directed. Eusebeia is characterized by a Godward attitude, does that which is well-pleasing to Him In the pastoral epistles eusebeia denotes a manner of life. In other words it is a Godward life which is in stark contrast to those just described who set their desire on earthly riches and money! It is interesting that here in the first epistle Timothy is charged to pursue godliness whereas in 2Ti 2:22 this virtue is not listed as one he is to pursue. Some surmise that this indicates godliness is not indispensable as are faith and love, but I am not sure that is a fair conclusion. Guy King addresses the word "GODLINESS" by saying: Is His Word our constant study; His Will our earnest endeavour; His Work our happy employment; His Worth our daily theme? Is it our chief ambition that we may please Him? I suppose that, "godliness," means "god-likeness": are there increasing evidences of a growing likeness, such as is contemplated, for example, in II Corinthians iii. 18, "We all, with open face, beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the Lord the Spirit". If our relationship to Him is "right", that sort of transformation will be taking place in our character. Steven