BibleLAB
← John MacArthur

1 Timóteo 6

John MacArthur · Citado em PreceptAustin

1 Timóteo 6

MacArthur explains the "but" this way "The NASB translation reflects an adversative (expressing contrast) sense of the word. Paul’s meaning then is “But as over against the false understanding of godliness displayed by the false teachers, true godliness does result in great gain.” The apostle’s point is that true godliness is profitable, but not as some think. (MacArthur, John: 1Timothy Moody Press) godliness actually is a means of great gain when accompanied by contentment Godliness (piety) (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 true religion that displays itself in reverence before what is majestic and divine in worship and in a life of active obedience which befits that reverence. Eusébeia is that piety which is characterized by a Godward attitude and does that which is well–pleasing to Him. Eusebeia is “;true religion;” or “;true worship;” and describes the person who gives God His rightful place by worshiping Him properly. Genuine worship is more than ;relevant; programs or catchy choruses — it reflects right reverence for God (godliness). Eusebeia -15x in 15v in the NAS = Acts 3:12; 1Ti 2:2; 3:16; 4:7, 4:8; 6:3, 5, 6, 11; 2Ti 3:5; Titus 1:1; 2 Pet 1:3, 6, 7; 3:11 Marvin

1 Timóteo 6

MacArthur - There is no spiritual bond, but there is a bond of duty. Believers are to have respect and a correct assessment of the authority of their employers, regardless of how they feel about them. (1 & 2 Timothy Commentary) PAUL'S PURPOSE FOR HIS COMMAND So that (hina) - This term of purpose shows the purpose of slaves treating their masters with honor and respect. Paul describes the motives for good behavior to stimulate their zeal for service to their master. The first motive for a slave's (or employee's) good behavior is to honor God and the second to bring honor to the Christian doctrine. The purpose in the command is, "You can affect 'THE NAME OF GOD AND THE TEACHINGS' by not handling yourself correctly as a slave." The name (onoma) of God and our doctrine (didaskalia) will not be spoken against (blasphemeo - to speak to bring harm) - The net effect of the slave's good attitude and good behavior regarding his or her master is that the name of God and the (our is added by translators) doctrine of Christianity, especially the Gospel, would not be blasphemed or defamed. In effect the slave's behavior is a living testimony of the truth and power of the Gospel to transform lives. "THE NAME OF GOD AND THE TEACHING" can be affected by our response to authority. -- Don Anderson Peter teaches a corollary principle regarding the effect of a believer's behavior among the lost writing "keep a good conscience so that (term of purpose) in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame. (1Pe 3:16) In (Php 2:14-15+) applies this same principle to all believers Paul commanding us to "Do (present imperative calls for continual dependence on the Holy Spirit in order to obey - see Php 2:13NLT+ for Spirit's working in us giving us the DESIRE and POWER to obey) all things without grumbling or disputing; so that (hina = ANOTHER PURPOSE CLAUSE LIKE HERE IN 1Ti 6:1) you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as (GOSPEL) lights in the (SPIRITUALLY DARK) world." We see this same principle of the adverse effect of behavior in Paul's words to the Jews in Romans 2:24+ in which he says "The name of God is blasphemed among the Gentiles because of you.” In other words, the Gentiles knew the Jews held to belief in the name of One God (Dt 6:4-5+) and because of what the Gentiles saw in the life and behavior of the Jews, God's great Name was blasphemed! John MacArthur - Christians have a divinely commanded responsibility to live out their faith in the workplace. Having a proper attitude of submission and respect, and performing quality work, are necessary prerequisites to proclaiming a believable gospel. (See 1 & 2 Timothy Commentary)

1 Timóteo 6

MacArthur points out that "It was certainly not uncommon for a mature believer to be employed by an immature one, or even for an elder of the church to work for one who was not in church leadership. This could lead to conflict if the employee did not follow God’s design for them in the work place. Galatians 3:28+ says, “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.” That verse, however, does not eliminate racial, social, or sexual distinctions. Jews and Greeks, slaves and free men, and men and women retain their distinctiveness despite their spiritual equality. The same is true for slaves and masters. (See 1 & 2 Timothy Commentary) Anderson asks "What would be the normal response of a slave who finds out that his master is a believer and he’s a believer. “Great, now I have a believing boss. I don’t have to work as hard. You know, we’re brothers now. It’s kind of like, we’re brothers and we can saddle up and be real close and we can forget the authority structure. That’s a temptation. When we’re around people who are authorities over us and they’re believers, we kind of expect because we’re believers, we should get a concession. And we just don’t have to work as hard for them.

1 Timóteo 6

MacArthur - False teaching may take many forms. It may deny God’s existence, or teach error about His nature and attributes. It may deny the Trinity. Error about Christ’s Person and work is also common in false systems. Those who deny His virgin birth, sinless perfection, substitutionary death, bodily resurrection or future return show signs of a dangerous infection. False teachers also teach error about the nature, Person, and works of the Holy Spirit. Yet another strain of the disease of false teaching denies the authenticity, inspiration, authority, or inerrancy of Scripture. That strain is particularly virulent in the church today. To spot the carriers of spiritual disease, believers must be well grounded in Scripture. Those who know the Word will easily spot teaching contrary to it. (See 1 & 2 Timothy Commentary) Heresy has no power to produce genuine godliness. -- John MacArthur And with the doctrine (didaskalia) conforming (kata - according) to godliness (eusebeia - "likeness to God") - NLT paraphrases it "These teachings promote a godly life." The idea is the false doctrine that is being taught does not promote godly behavior and a God honoring lifestyle. There is a saying "you are what you eat," but Paul would say in the spiritual life "you are what you are taught." Unholy teaching will produce unholy lives! This is the ultimate test of a false teacher, the fruit of their hearers (see Jesus' words Mt 7:15-20+). THOUGHT- Notice that Paul gives us a "tool" by which we can assess or test the soundness of the teaching in a Bible study as well as in a church -- are the hearers/students/congregants truly living more godly lives, progressively making more and more godly choices as a result of the doctrine they are being taught? How would you assess your church? Mark it down - Any teaching that does not result in growth in godliness and Christlikeness is not good teaching. This close linkage of doctrine and deportment, belief and behavior, is crucial. -Gary Demarest Anderson - Titus teaches us that faith in the Lord Jesus Christ plus food from His table, the Word of God, equals godliness. And you’re as godly today as you have been exposed to the Word of God since you’ve become a believer (read this crucial truth in 1Pe 2:2-3+ = no pure word, no growth in salvation = no progressive sanctification - it is that simple! Are you in the Word daily? If not, you are not growing daily more like Christ!). MacArthur - teaching not based on Scripture will always result in an unholy life. Instead of godliness, false teachers will be marked by sin (see 2Pe 2:10-22; cf. Jude 4, 8-16). (Borrow The MacArthur Study Bible) The Preacher's Outline & Sermon Bible : New Testament - The false teacher does not consent to the teachings of godliness. He is... not willing to accept the righteousness of God revealed in Jesus Christ. not willing to separate himself from the world nor to set his life wholly apart unto God. One or both of these reasons are why the false teacher does not teach the wholesome words of Christ, but rather chooses to teach a different doctrine and way of life. He has committed his life to the profession of the ministry... as a way to serve mankind. as a way to earn a livelihood. But he is not committed to represent Christ and His Word. As a result, the person is called a false teacher by both the Holy Scriptures and Christ. Advocates a different doctrine (2085) heterodidaskaleo from heteros = another of a different kind + didaskalos = teaching) literally to teach other (in essence heretical) doctrine and in context clearly alludes to false teachers (English - heterodoxy). To teach another doctrine, to teach a completely different doctrine, to teach a false or heretical doctrine. Equal to the phrase hétera didáskō to teach differently. To teach something other than or deviating from the truth of God's Word, teach error as if it were the truth. Divergent (i.e. sectarian) instruction. To teach contrary to standard instruction. Used 4x - Acts 17:28; Acts 17:29; 1 Tim. 1:3; 1 Tim. 6:3 Agree with (4334) proserchomai from prós = facing + erchomai = come) means to come facing toward. To approach, come near, visit, figuratively to worship, draw near, go near to. Elsewhere in the NT this verb always describes the movement of a body to a place. But in later Greek it came to be used for the assent or consent of the mind. Friberg - (1) literally come or go to, approach (Mt 4.3); come to visit, associate with (Acts 10.28); (2) figuratively; (a) in a cultic sense, as approaching a deity come before, come to (Heb 10.1); (b) in the sense of being occupied with a matter turn to, devote oneself to; mentally accede to, agree with (1Ti 6.3) It pictures the act of one who confidingly accepts another’s offer. "The false teacher refuses to accept the “sound” or “healthful” words of the Gospel being offered him." (Hiebert) (Borrow Analytical Lexicon of the Greek New Testament) Sound (good health) (5198) hugiaino verb from noun hugies = whole, healthy; English = hygiene, hygienic = making sick folk whole; figuratively right or accurate) means to be in good health, to be healthy and wholesome, referring to literal, physical health as in (Luke 7:10) Most of the NT uses of hugiaino are figurative, describing that which is free from admixture of error and generally referring to Christian teaching or doctrine which is to accurately or correctly reflect the Bible and God's will and way. True, incorrupt and unadulterated doctrine. In a secular use Plutarch records that "these are sound views about the gods and true" Hugiaino is used 12x in NT. The first three NT uses hugiaino , all by Dr Luke, refer to the literal meaning, to be sound in health. Hugiaino speaks of teaching which is diametrically opposed to to the sickly, morbid, unpractical teaching of those who speak against the gospel. Isn't it sad that in our society, so many (even in the church) are health conscious and scrupulous about "soundness" of the food they eat, and yet they exhibit little concern for the integrity of the spiritual food they eat! The validity and power of the overseer's exhortation lies in its conformity to the great doctrines of divine revelation, not in his eloquence or charisma. Paul uses hugiaino only in the figurative or metaphorical sense. In the Pastoral epistles, hugiaino occurs eight times with six uses associated with didaskalia, which is doctrine or teaching. The importance of sound, healthy, wholesome Christian doctrine cannot be overemphasized in regard to the spiritual health of the body of Christ. Would your exhortations to those you are shepherding be characterized by Paul as sound doctrine? The spiritual health and wholeness of your flock is dependent on what you are feeding them. Warren

1 Timóteo 6:6-8

MacArthur - The simple life involves accepting what God provides and avoiding covetousness. The following practical principles will help keep life free from the desire for more material possessions. First, believers must consciously realize that the Lord owns everything they have. They are mere stewards of their possessions. Purchases should be evaluated as to how they would advance the kingdom, or make one’s ministry more effective. Second, believers must cultivate a thankful heart. Since God owes them nothing, anything they receive from Him should make them thankful. Third, believers must learn to distinguish wants from needs. That principle, if followed, would greatly increase the amount of money available for the Lord’s work. Fourth, believers must discipline themselves to spend less than they make. The ease of buying things on credit has become a severe temptation. As a result, many people are so hopelessly mired in debt that they will never get out. Finally, believers must give sacrificially to the Lord. Laying up treasure in heaven for the work of the kingdom should be their highest joy and source of greatest reward. (See 1 Timothy Commentary) JUST A LITTLE BIT MORE And having food and raiment let us be therewith content. 1 Timothy 6:8 Of all people, we as Christians have reason to be content. Yet I'm afraid that too often we are not satisfied with the blessings we have. Like so many others, we always want just a little bit more. One day Lord Congleton, a godly man, overheard one of his kitchen servants remark, "Oh, if I only had 5 pounds, I would be perfectly content." Pondering her statement, he decided he would like to see someone who was perfectly content. So he went to the woman and said he had heard her remark and wanted to do something about it. He proceeded to give her a 5-pound note. With great feeling she thanked him. Congleton then left the kitchen, but paused for a moment outside the door. As soon as the woman thought he was gone, she began to complain, "Why on earth didn't I say 10 pounds!" Human nature seems afflicted with the pernicious disease of "more-itis"--an insatiable desire for material wealth and possessions. God, however, commands us to be happy with the necessities of life and not to set our heart on the passing things of this earth. The apostle Paul gave this testimony: "Not that I speak in respect of want; for I have learned, in whatever state I am, in this to be content" (Phil. 4:11). Lord, make us truly wise, we pray, Contented with our lot; And help us shun all earthly gain Which soon will be forgot. --Bosch Contentment comes not from great wealth but from few wants. IT'S TOUGH TO BE CONTENT Let your conduct be without covetousness, and be content with such things as you have. --Hebrews 13:5 Life in an affluent society can be frustrating, I thought, as I walked through a local mall. On display for a special show was an astounding array of recreational vehicles. Campers and mobile homes bore signs, "Yours today for only $25,000." They were so inviting I found it difficult not to envy people who could afford one of these beauties. Our battle to be content isn't just for big ticket items. Imagine the struggle of a single mother who can barely make her rent payments. How difficult it must be not to covet a car that isn't rusty or not to envy a woman who doesn't have to send her children to school in hand-medowns. Or how can someone who struggles to stretch a paycheck across 2 weeks be content in a world where he is surrounded by wealth? Lord, make us truly wise, we pray, Contented with our lot; For heavenly gain shun earthly things, Which soon will be forgot. --H.G.B. CONTENTMENT IS NOT FOUND IN HAVING EVERYTHING, BUT IN BEING SATISFIED WITH EVERYTHING WE HAVE.

1 Timóteo 6:6-8

MacArthur explains that autarkeia... was used by the Cynic and Stoic philosophers to describe the person who was unflappable, unmoved by outside circumstances, and who properly reacted to his environment (cf.. Geoffrey B. Wilson, The Pastoral Epistles [Edinburgh: Banner of Truth, 1982], 85). To be content means to be satisfied and sufficient, and to seek nothing more than what one has. (1Timothy Commentary) Autarkeia meant independence from people and circumstances. They viewed such independence as essential to true happiness. But the believer’s sufficiency does not come from independence from circumstances but rather from dependence on God. As Paul wrote to the Philippians, “My God will supply all your needs according to His riches in glory in Christ Jesus” (Phil 4:19-note). (2Corinthians. Chicago: Moody Press) There is one use of autarkeia in the non-canonical work... Psalms of Solomon 5:16 (English of the Septuagint) Happy is the one whom God remembers with a moderate sufficiency; for if a man is excessively rich, he sins. BDAG says the idea of autarkeia in this passage is "sufficient citation of Biblical references." CONTENTMENT Internal satisfaction which does not demand changes in external circumstances! -Holman Illustrated Bible Dictionary Contentment "is that disposition of mind in which one is, through grace, independent of outward circumstances (Phil 4:11; 1Ti 6:6, 8 [Cp "definition of blessed = makarios]), so as not to be moved by envy (James 3:16), anxiety (Mt 6:24, 34), and discontent (1Cor. 10:10)." (The New Unger Bible Dictionary) Contentment means "To be free from care because of satisfaction with what is already one’s own." (James Orr - ISBE) Contentment is "The acceptance of ‘things as they are’ as the wise and loving providence of a God who knows what is good for us, who so loves us as always to seek our good" (Interpreter's Dictionary of the Bible). J C Connell writes that autarkeia "denotes freedom from reliance upon others, whether other persons or other things; hence the satisfaction of one’s needs (2Cor. 9:8) or the control of one’s desires (1Ti 6:6, 8). It is not a passive acceptance of the status quo, but the positive assurance that God has supplied one’s needs, and the consequent release from unnecessary desire. The Christian can be ‘self-contained’ because he has been satisfied by the grace of God (2Cor 12:9-note). The Christian spirit of contentment follows the fundamental commandment of Ex. 20:17 against covetousness, the precept of Pr 15:17; 17:1, the exhortations of the prophets against avarice (e.g. Mic 2:2) and supremely the example and teaching of Jesus, who rebuked the discontent which grasps at material possessions to the neglect of God (Lk. 12:13-21) and who commended such confidence in our Father in heaven as will dispel all anxiety concerning physical supplies (Mt. 6:25-32). In the OT the phrase ‘be content’ (from Hebrew yā’al indicates pleasure or willingness to do a certain action, usually one which has been requested by another person, e.g. Ex. 2:21; Jdg. 17:11; 2Ki. 5:23, (New Bible Dictionary) Easton's Dictionary says that contentment is "a state of mind in which one’s desires are confined to his lot whatever it may be (1Ti 6:6; 2Cor. 9:8). It is opposed to envy (James 3:16), avarice (Heb 13:5), ambition (Pr. 13:10), anxiety (Mt. 6:25, 34), and repining (1 Cor. 10:10). It arises from the inward disposition, and is the offspring of humility, and of an intelligent consideration of the rectitude and benignity of divine providence (Ps. 96:1, 2; 145), the greatness of the divine promises (2Pet. 1:4), and our own unworthiness (Ge. 32:10); as well as from the view the Gospel opens up to us of rest and peace hereafter (Ro. 5:2). There is a popular Christian song which while not using the word contentment clearly expresses an attitude of contentment in the lyrics - you've heard the song but perhaps you never considered it to be a song about contentment. Play the song and listen carefully to the words to see if you don't agree that BLESSED BE YOUR NAME (play) is a veritable anthem of contentment... Blessed Be Your Name In the land that is plentiful Where Your streams of abundance flow Blessed be Your name When I'm found in the desert place Though I walk through the wilderness Blessed Be Your name I'll turn back to praise When the darkness closes in, Lord Still I will say Blessed be Your name Blessed be the name of the Lord Blessed be Your glorious name When the sun's shining down on me When the world's 'all as it should be' Blessed be Your name On the road marked with suffering Though there's pain in the offering Blessed be Your name I'll turn back to praise When the darkness closes in, Lord Still I will say Blessed be Your name Blessed be the name of the Lord Blessed be Your glorious name Blessed be Your name Blessed be the name of the Lord Blessed be Your glorious name You give and take away You give and take away My heart will choose to say Lord, blessed be Your name (Another version with lyrics and vocal) CONTENTMENT: NOT PASSIVE ACCEPTANCE OF STATUS QUO BUT POSITIVE ASSURANCE IN GOD'S SUPPLY THE POWER FOR CONTENTMENT The only other NT use of autarkeia is in 2Corinthians 9:8 and this use helps us understand how we as believers can experience "sufficiency or "contentment". Paul writes a verse filled with "all" (pun intended) we need... God is (present tense = continuously) able (verb dunateo related to dunatos = He has the inherent ability and supernatural power to accomplish and) to make all grace abound (perisseuo = to be in abundance, to surpass your need, to be more than enough) to you, so that (term of purpose, aim or goal - always pause to ponder, and interrogate asking "What is the purpose") always (present tense = continuously) having all sufficiency (autarkeia) in everything, you may have an abundance for every good deed - (2 Corinthians 9:8+) Comment: "God is able" is a repeated phrase in Scripture (Mt 3;9, Lk 3:8, Ro 11:23-note, 2Co 9:8, Heb 11:19-note, cp "He is able" - Da 4:37-note, 2Ti 1:12-note, Heb 2:18-note, Heb 7:25-note, cp Eph 3:20-note, Jude 1:24, cp Acts 20:32-note, James 4:12, Ro 14:4) Observe the repeated use (5x) of the Greek adjective "pas" ("always" is pantote a derivative of "pas" = at all times!) which means (at all times - pantote) all without exception! Repeated use of this word was Paul's attempt to try to explain the magnanimity of God's generosity, which is off the scale so to speak and has no limits! While this verse is in the context of generous giving, it is applicable in principle to all our needs ("all sufficiency in everything"). How can a believer be content in any circumstance? God generously gives His abounding grace to supply for our need. In First Peter we see while God does allow "multicolored" trials ("various trials" 1Peter 1:6-note) in our lives, He also provides "multicolored" grace ("manifold grace" 1Pe 4:10-note) that is just right for the trial, allowing us to go through the trial without loss of contentment. The point is that we cannot just "grit our teeth" so to speak and say "I'm going to be content no matter what happens." We must learn to renounce our self reliance and choose to rely on the truth that His "grace is sufficient for (us), for His power is perfected in (our) weakness" and "when I am weak, then I am strong." (2Cor 12:9-note, 2Cor 12:10-note). Earlier in the second letter to the Corinthians Paul had reminded them "Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, who also made us adequate as servants of a new covenant, not of the letter, but of the Spirit; for the letter kills, but the Spirit gives life (cp Jn 6:63)." (2Cor 3:5, 6-note) In summary, our contentment is dependent on God's grace, God's power, God's adequacy, and God's Spirit. However, as explained in the following passage, this contentment requires matriculation through God's school of real life circumstances. (See also F B

1 Timóteo 6:6-8

MacArthur - Godliness is a right attitude and response toward the true Creator God; a preoccupation from the heart with holy and sacred realities. It is respect for what is due to God, and is thus the highest of all virtues. (See 1 Timothy Commentary) The Bible Knowledge Commentary says: This word "CONTENTMENT" communicates "self-sufficiency," yet the sufficiency of oneself is due to the sufficiency of God. Hiebert - A state of contentment makes one independent of outward circumstances, satisfied with one’s inner resources, enabling one to maintain a spiritual equilibrium in the midst of favorable as well as unfavorable circumstances. It is not a stoical indifference to or contempt for material needs. The Christian can be self-sufficient because his sufficiency is rooted and grounded in God’s all-sufficiency and rests with assurance upon God’s providential care. Such contentment naturally belongs to true godliness. “S. Paul knows that man is only satisfied in God; and therefore devotion to God is the first condition of this true satisfaction, and contentedness with an earthly lot the second” (Liddon, quoted in Brown). Such godliness is a very different thing from the mercenary concept of the false teachers. It is truly “great gain.” It not only brings satisfaction amid one’s earthly lot but fills the soul with positive good. “Godliness makes us content, and to be content is the highest good” (Van Oosterzee). (Borrow First Timothy- Everyman's Bible Commentary - excellent resource) ISBE - Godliness, as denoting character and conduct determined by the principle of love or fear of God in the heart, is the summing up of genuine religion. There can be no true religion without it -- only a dead “;form;” (2Pe 3:5-note;). (The International Standard Bible Encyclopedia:1915 edition) Godliness is not "letting go and letting God." There is no such thing as drifting into godliness. In fact the "stream of tendency" is against us! It is vital to remember that growth in godliness calls for strenuous involvement on our part. Beloved, how are you doing in your growth in godliness? Are you making every effort, every day, to exercise self-discipline? At this point, beware of the trap of falling into "self-effort" or legalism, whether subtle or overt. Our old flesh nature inherited from Adam is "anti-God" and as believers our only hope for growing in godliness is by continual dependence on the Holy Spirit, who enables us (Php 2:13-note), to work out our salvation in fear and trembling (Php 2:12-note). For more discussion of what I refer to as a "sacred synergism" CLICK "Sacred Synergism". Godliness is a practical awareness of God in every aspect of life. Godliness is not talking godly but living godly. Godliness reflects an attitude centered on living out one's life in God's presence with a desire motivated by love for Him and empowered by His Spirit of grace (Heb 10:29) to be pleasing to Him in all things. Godliness refers to having the proper attitude and conduct before God in everything. Godliness is that inner attitude of reverence which seeks to please God in every thought, word or deed. Godliness desires to be rightly related to both God and men, and brings the sanctifying presence of God into every relationship of one's life. Godliness is living one's life with a "Coram Deo" mindset, ever as before the face of God. Godliness is a practical awareness of God in every area of life—a God-consciousness. The godly man or woman lives above the petty things of life, the passions and pressures that control the lives of others (see below for relationship with contentment). The godly individual seeks to do the will of God making the kind of decisions that are right and noble, not taking the "easy" path simply to avoid either pain or trial. That's Biblical godliness! Why is truth that manifests itself in godliness so important? The renowned nineteenth-century Scottish preacher Alexander Maclaren answers this question writing that "The world takes its notions of God, most of all, from the people who say that they belong to God’s family. They read us a great deal more than they read the Bible. They see us; they only hear about Jesus Christ." The apostle Paul explains that whatever it takes it's worth it "for bodily discipline is only of little profit, but godliness (eusébeia) is profitable for all things, since it holds promise for the present life and also for the life to come." (1Ti 4:8-note) Every saint should meditate on the "trustworthy statement" (cf 1Ti 4:9-note) that a "daily investment" in godliness (whatever the cost in self-discipline and self-denial enabled by grace and the Holy Spirit) will yield profits not only in the present but all eternity! The apostle Peter says "Now for this very reason also, applying all diligence, in your faith (faith is the foundation) supply moral excellence and in your moral excellence, knowledge and in your knowledge, self-control and in your self-control, perseverance and in your perseverance, godliness (eusebeia) and in your godliness (eusebeia), brotherly kindness, and in your brotherly kindness, love." (2Pe 1:5-note; 2Pe 1:6-7-note) C H Spurgeon in his sermon on a "form of godliness" (2Ti 3:5-note) (Read this pithy sermon "The Form of Godliness without the Power) offers several descriptions of true godliness, first asking... What is that power? God Himself is the power of godliness, The Holy Spirit is the life and force of it (cp Jn 6:63). Godliness is the power which brings a man to God, and binds him to Him. Godliness is that which creates repentance towards God, and faith in Him. Godliness is the result of a great change of heart in reference to God and his character. Godliness looks towards God, and mourns its distance from Him; godliness hastens to draw nigh, and rests not till it is at home with God. Godliness makes a man like God. Godliness leads a man to love God, and to serve God; it brings the fear of God before his eyes, and the love of God into his heart. Godliness leads to consecration, to sanctification, to concentration. The godly man seeks first the kingdom of God and His righteousness (Mt 6:33-note), and expects other things to be added to him. Godliness makes a man commune with God, and gives him a partnership with God in his glorious designs; and so it prepares him to dwell with God for ever. Many who have the form of godliness are strangers to this power, and so are in religion worldly, in prayer mechanical, in public one thing, and in private another. True godliness lies in spiritual power, and as they are without this, they are dead while they live. (Excerpt from The Form of Godliness without the Power) GODLINESS IS ULTIMATELY GOD-LIKENESS Jerry Bridges author of a book I highly recommend (it's not that long) on the The Practice of Godliness (read some of the reviews!) (see also Study Guide) said...Godliness... is devotion to God which results in a life that is pleasing to him....It is impossible to practice godliness without a constant, consistent and balanced intake of the Word of God in our lives....The truly godly person is not interested in becoming rich. He possesses inner resources which furnish riches far beyond that which earth can offer....The words 'godly' and 'godliness' actually appear only a few times in the New Testament; yet the entire book is a book on godliness....There is no higher compliment that can be paid to a Christian than to call him godly. Godliness is no optional spiritual luxury for a few quaint Christians of a bygone era or for some group of super-saints of today. It is both the privilege and duty of every Christian to pursue godliness, to train himself to be godly, to study diligently the practice of godliness. We don’t need any special talent or equipment. God has given to each one of us “everything we need for life and godliness” (2Pe 1:3-note). The most ordinary Christian has all that he needs, and the most talented Christian must use those same means in the practice of godliness....Enoch walked with God (Ge 5:21, 22, 23, 24, He 11:5-note); he enjoyed a relationship with God; and he pleased God. We could accurately say he was devoted to God. This is the meaning of godliness. The New Testament word for godliness, in its original meaning, conveys the idea of a personal attitude toward God that results in actions that are pleasing to God. This personal attitude toward God is what we call devotion to God. But it is always devotion in action. It is not just a warm, emotional feeling about God, the kind of feeling we may get while singing some grand old hymn of praise or some modern-day chorus of worship. Neither is devotion to God merely a time of private Bible reading and prayer, a practice we sometimes call “devotions.” Although this practice is vitally important to a godly person, we must not think of it as defining devotion for us. (The Practice of Godliness) The Bible Knowledge Commentary says: "Godliness" combined with that inner God-given sufficiency which does not depend on material circumstances (the opposite of the false teacher's greed) is indeed of great gain.

1 Timóteo 6:6-8

MacArthur explains the "but" this way...The NASB translation reflects an adversative (expressing contrast) sense of the word. Paul’s meaning then is “But as over against the false understanding of godliness displayed by the false teachers, true godliness does result in great gain.” The apostle’s point is that true godliness is profitable, but not as some think. (See 1 Timothy Commentary) The Bible Knowledge Commentary says: Paul is picking up on the words "godliness" and "gain." Paul shifted their meaning in a characteristically pauline fashion from the erroneous to the truthful. Guthrie says: Because money was a chief concern of the false teachers the apostle proceeds to deal with some of its dangers and lays down principles of universal significance. (Borrow The pastoral epistles : an introduction and commentary) GODLINESS IS GREAT GAIN Godliness (eusebeia) actually is a means of great (mega) gain (porismos) when accompanied by contentment (autarkeia) - GWN paraphrases it "A godly life brings huge profits to people who are content with what they have." Great gain was what the false teachers saw in godliness (but in truth they had no concept of genuine godliness), seeing it as a means of financial gain (cf men like Balaam 2Pe 2:15 and Simon the sorcerer - Acts 8:18-23). Paul counters their false teaching and false assumption by saying "Yes, they are correct there is gain, but not the kind of gain they pursue, for it is better." First, it is better because it is quantitatively "great". Furthermore, it is better because it leads to spiritual gain, specifically the priceless jewel of Christian contentment! Lenski translates 1Ti 6:6 as "Now the godliness (I have in mind) together with contentment actually is a great means of gain." The (DEFINITE GREEK) article is pointed (ED: THE DEFINITE ARTICLE IN GREEK PRECEDES "GODLINESS" EMPHASIZING A PARTICULAR TYPE OF GODLINESS): not the godliness that the mercenary false teachers have in mind but "the godliness" which Paul has in mind. Part of it is "contentment," hence it is always, "together with" or "accompanied by" contentment, the condition of being satisfied with what one has and not looking elsewhere. (See Interpretation of St Paul's Epistle to Timothy)

1 Timóteo 6:6-8

MacArthur - True godliness produces contentment and spiritual riches. People are truly rich when they are content with what they have. The richest person is the one who doesn’t need anything else. When asked the secret of contentment, the Greek philosopher Epicurus replied, “Add not to a man’s possessions but take away from his desires” (cited in William Barclay Commentary). He is richest who desires the least. Proverbs 30:8–9 puts it this way: “Give me neither poverty nor riches; feed me with the food that is my portion, lest I be full and deny Thee and say, “Who is the Lord?” Or lest I be in want and steal, and profane the name of my God.” A godly person is motivated not by the love of money but by the love of God. He seeks the true riches of spiritual contentment that come from complete trust in an all-sufficient God....No amount of money will make up for a lack of contentment. John D. Rockefeller once said, “I have made many millions, but they have brought me no happiness.” Cornelius Vanderbilt added, “The care of millions is too great a load … there is no pleasure in it.” Millionaire John Jacob Astor described himself as “the most miserable man on earth.” Despite his wealth, Henry Ford once remarked, “I was happier doing mechanic’s work.” And John D. Rockefeller commented, “The poorest man I know is the man who has nothing but money.” Love of money and contentment are mutually exclusive. As a Roman proverb put it, money is like sea water, the more you drink the thirstier you get (Barclay, The Letters to Timothy, Titus, and Philemon, 132). Ecclesiastes 5:10 sums it up, “He who loves money will not be satisfied with money.” (See 1 Timothy Commentary) Brian Bell - Contentment is "not “Winnie the Pooh in the 100 acre wood, after polishing off a whole jar of honey, and then plops himself down against a tree for a sticky, satisfying nap.” (Swindoll) The great gain of godliness with contentment is an attitude of mind, independent of externals, and dependent only on God. Godliness with contentment is independent of one’s bankbook and possessions.It is recognizing the sufficiency of what we have. It is the attitude of the first line of Psalm 23 “The Lord is my shepherd I shall not be in want (lack)” If a person is content you won’t hear them always saying, “Someday I will____” (have a new house, or be a such & such, etc.) If a person is content they won’t be eaten up with envy over someone else’s achievements or ministry’s growth. If a person is content they are truly grateful for what they have. {a thankless person makes a poor Christian!} If our contentment lies in wealth or any other earthly possession, we’re in for a big disappointment. Why? Because we came into this world carrying nothing, wearing nothing, & owning nothing. So Job said, “Naked I came from my mother’s womb, And naked shall I return.” (Job 1:21 - see song below)

1 Timóteo 6:9

MacArthur - The Scriptures contain many tragic examples of those destroyed by money love. Achan’s love for money brought defeat to Israel, and death to himself and his family (Josh. 7:1–26). Judas betrayed the Lord Jesus Christ for a paltry sum of money (Matt. 27:3–5). In Acts 8:20–23, Peter sternly rebuked Simon, who sought to buy the Spirit’s power. James condemned in no uncertain terms those who love money (James 5:1-5) Neither their silver nor their gold,” sums up Zephaniah 1:18, “will be able to deliver them on the day of the Lord’s wrath.”(see 1 Timothy Commentary)

1 Timóteo 6:10

MacArthur - C. T. Studd was one of nineteenth-century England’s greatest cricket stars. After his conversion to Christ, he decided upon a missionary career. Before leaving for the mission field, he decided to give away his inheritance. His biographer picks up the story: So far as he could judge, his inheritance was £29,000. But in order to leave a margin for error, he decided to start by giving £25,000. One memorable day, Jan. 13, 1887, he sent off four cheques of £5,000 each, and five of £1,000.… This was no fool’s plunge on his part. It was his public testimony before God and man that he believed God’s Word to be the surest thing on earth, and that the hundredfold interest which God has promised in this life, not to speak of the next, is an actual reality for those who believe it and act on it. He sent £5,000 to Mr. [D. L.] Moody, expressing the hope that he would be able to start some Gospel Work at Tirhoot in North India, where his father had made his fortune. Moody hoped to carry this out, but was unable to, and instead used the money to start the famous Moody Bible Institute in Chicago … £5,000 he sent to Mr. George Müller, £4,000 to be used on missionary work, and £1,000 among the orphans; £5,000 to George Holland, in Whitechapel, “to be used for the Lord among His poor in London,” … and £5,000 to Commissioner Booth Tucker for the Salvation Army in India. (Borrow - Norman P. Grubb, C. T. Studd: Cricketer and Pioneer [London: Lutterworth Press, 1953], 65–66) Various other organizations received the remainder of the £25,000. His actual inheritance turned out to be a few thousand pounds more than he originally figured. He gave some of that money to other organizations and the rest to his fiancee as a wedding present. Not to be outdone, she gave that money away. The couple then went to Africa as missionaries with nothing (Grubb, C. T. Studd, 66–67). FILTHY LUCRE IN THE PLATE A pastor made the following announcement before the offering: "I would like to remind you that what you are about to give is tax deductible, cannot be taken with you, and is considered by the Bible to be the root of all evil." John MacArthur- “For the love of money is a root of all sorts of evil.” 1 TIMOTHY 6:10 There are specific indicators that warn us if we are loving money. Today’s verse is a classic reference and contains the overarching scriptural principle concerning our attitude toward money. In referring to the love of money, Paul is essentially talking about the sin of greed. That sin is a serious offense in God’s eyes, which means we ought to desire with all our hearts to have victory over it. And we can begin to achieve such victory by recognizing the major warning signs of greed or money–love. There are at least five major behavior and attitude symptoms that reveal the presence of greed in one’s life. First, if you are truly a lover of money, you will be more concerned with acquiring it than with giving an honest, quality effort in everything you do. Believers are to pursue truth and excellence first of all, and God will see to it that we receive the proper monetary rewards. Second, if you are greedy, you will feel that you never have enough money. Your attitude will be like the leech’s daughters who constantly say, “Give,” “Give” (Prov. 30:15). Third, if you love money, you will tend to flaunt what it can buy. You will be unduly eager to show off clothing, your new car or truck, or the new property you just purchased. Fourth, if you are a slave to greed, you will resent giving your money to support worthwhile causes or help other people. You will want to keep everything to spend on your own selfish desires. Finally, if you are in love with money, it is likely you will sin to obtain more. That could include cheating on your income tax return or expense account report or shortchanging customers. If you love God with all your heart, soul, mind, and strength (Deut. 6:4–5; Matt. 22:35–38), none of those symptoms will be in your life to hinder your pursuit of Him. That’s what Jesus meant when He said we can’t love and serve both God and money (Matt. 6:24). ✧✧✧ Suggestions for Prayer: Pray that God would make the allure of money so faint for you that you would never be a slave to greed. For Further Study: Write out and memorize Philippians 4:11. Carry it with you, and quote it to counteract the greedy thoughts of dissatisfaction that arise periodically. (See Strength for Today: Daily Readings for a Deeper Faith) John MacArthur - PROOF OF GREED’S DANGERS “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 a pang.” 1 TIMOTHY 6:10 There’s no doubt that the sinful effects of loving money actually occur in some people. It is hard to imagine a sin that has not been committed for the sake of greed. It can lead to self–indulgence, flaunting of possessions, lying, stealing, murder, distortion of justice, and abusing the poor. Today we return to 1 Timothy 6:10 to note how the apostle Paul proves that loving money is indeed dangerous. He knew that some were actually “longing for it [money]” or reaching after it as far as they could figuratively stretch their arms and hands. That means such people would have been passionately pursuing money. Paul does not give any names, but it is reasonable to think he was referring to ones such as Demas, who was perhaps beginning to pursue worldly things even as Paul wrote this letter (see 2 Tim. 4:10). Such people “wandered away from the faith” or departed from the body of Christian truth (see Jude 3). Like Demas, they were exposed to truth, but they eventually chose material goods and comforts in preference to God. Those apostates were in effect proving what we noted earlier this month: you can’t serve both God and money (Matt. 6:24). Such lovers of the temporal and the material also “pierced themselves with many a pang.” The word “pierced” originally referred to running a skewer through an animal as it was placed on a spit. Those who love money more than God impale their own souls and end up experiencing much grief—a condemning conscience, an unfulfilled heart, and complete disillusionment with life (see Ps. 32:10). So, what does all this teaching about the love of money mean for us? Simply that we must live our Christian lives pursuing God, not money and material possessions. Like David, we should desire to say, “As for me, I shall behold Thy face in righteousness; I will be satisfied with Thy likeness when I awake” (Ps. 17:15). ✧✧✧ Suggestions for Prayer: Thank God for all the resources He has blessed you with, and recommit them to His service. For Further Study: Read Matthew 27:3–10 for more about the tragic consequences of Judas’ love for money. How sympathetic were the Jewish leaders to his plight? ✧ What positive things can we learn from the aftermath of this episode (see Acts 1:15–26)? John Butler - MONEY 1 Timothy 6:10 - Sermon Starters “The love of money is the root of all evil; which while some coveted after they have erred from the faith and pierced themselves through with many sorrows” (1 Timothy 6:10). Money is front and center in people’s minds today with the government spending more than it takes in and causing all sorts of trouble with people’s money. But money is not all that it seems to be. The Apostle Paul gives a warning in this text about money. FIRST—THE PASSION FOR MONEY “The love of money is the root of all evil.” This phrase is often misread in a twofold way. • The passion in the text. “The love of money.” It is not money itself that is condemned here. It is the inordinate affection for money that is condemned. It is not a sin to be rich. Rich people do not always have to be in trouble because of their money. And they are not alone in needing this warning, for poor people also need this warning of our text, for. it is not the amount of money that is condemned but the affection for money that is condemned. • The problem in the text. “The root of all evil.” This is not a good translation. Matthew 5:11 translates the same phrase as “all manner of evil.” An inordinate affection for money does not cause all evils, but it causes a lot of them as it noted in the second half of our text. SECOND—THE PERILS OF MONEY “Which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrow.” The second half of this text elaborates on the first half by detailing the evils that an inordinate affection for money causes. These evils can be stated in a threefold way. • The summary of the problem. “Root of all evil.” An inordinate affection for money can cause many evils. As we noted above, it does not cause all evils but causes many evils. People often do many bad things in order to increase their amount of money. • The straying in the problem. “They have erred from the faith.” The inordinate affection for money can make you an apostate as quick as anything. Set your affections on money and you will not be a man of faith. Unfortunately, our churches honor rich people in order to obtain some of their money. But wealth seldom helps one’s faith but is more likely to corrupt one’s faith. But your faith is more important than your fortune. • The sorrows in the problem. “Pierced themselves through with many sorrows.” An affection for money often occurs because a person thinks money will bring much happiness. Such is not the case. Money brings a burden to the rich that no man in his right mind wants to have. The love of money is the source of so many heartaches. Pity the wealthy whose love is on their money. They will have many sorrows. Jay Adams - 1 TIMOTHY 6:10 “For the love of money is the root of all evil” The love of money is a root of all sorts of evils. Some, eager for money, have wandered away from the faith and have pierced themselves through with many sorrows. On several counts this important verse has proven a stumbling block to many. First, it is often misquoted: “Money is the root of all evil.” That is not what Paul wrote. He wrote about the love of money, not about money itself. There is no way that the coin of the realm itself could cause any evil of any sort. It is the value that each individual places on money that was in his mind. Those who think that money is the all important thing in life and “determine to be rich” (1 Timothy 6:9) are the ones who do evil. That is not because of money, but because of the love of it. All of the commandments have been broken in order to obtain money; men have killed, committed adultery, taken God’s Name in vain, and so on—all because they coveted money. However, this misquotation, in which the word “love” is omitted, is compounded by a further error. The King James Version reads “the root of all evil.” The use of the definite article “the” is a poor translation. The indefinite article “a” should be used so that the phrase would correctly read, “a root of all sorts of evil.” Surely, there are other roots of evil doing besides money, although this erroneous translation seems to say not. Finally, there is one other problem with the way in which the passage is translated in the 1611 version. The plural “evils” ought to be “all sorts of evils.” It is not true either that the love of money is a root of every evil. People do evil, all the time, that has nothing to do with money. They get angry because they are proud, they lie because they have been caught in an act of sin, etc. But every sort of evil has been committed out of a love for money. People get angry when others’ salaries are raised, and their own are not; they lie because they think to do so may be of advantage to them monetarily, and the like. So, let’s understand the verse by properly translating and interpreting it: “the love of money is a root of all sorts of evil.” Losing Our Way The love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness. —1 Timothy 6:10 Today's Scripture & Insight: 1 Timothy 6:6-10 An online survey conducted by a New York law firm reveals that 52 percent of Wall Street traders, brokers, investment bankers, and other financial service professionals have either engaged in illegal activity or believe they may need to do so in order to be successful. The survey concludes that these financial leaders “have lost their moral compass” and “accept corporate wrongdoing as a necessary evil.” In mentoring young Timothy, the apostle Paul warned that the love of money and the desire to get rich had caused some to lose their way. They had yielded to temptations and embraced many “foolish and harmful” desires (1 Tim. 6:9). Paul saw “the love of money” (not money itself) as a source of “all kinds of evil” (v.10), especially the evil of trusting in money rather than depending on Christ. As we learn to see that Christ is the source of all we have, we will find contentment in Him rather than in material possessions. When we seek godliness rather than riches, we will gain a desire to be faithful with what we have been given. Let’s deliberately cultivate an attitude of contentment in God, and faithfully submit to Him, for our Provider will care for us. By: Marvin Williams To love money is to lose sight of the Source of life. Your Life’s Passion The love of money is a root of all kinds of evil. . . . Flee from all this, and pursue righteousness. 1 Timothy 6:10–11 Today's Scripture & Insight: 1 Timothy 6:6–12 One evening years ago, my wife and I were making our way down a mountain trail, accompanied by two friends. The trail was narrow and wound around a slope with a steep drop on one side and an unclimbable bank on the other. As we came around a bend, I saw a large bear moseying along, swinging his head from side to side, and quietly huffing. We were downwind, and he hadn’t detected our presence, but he would soon. Our friend began to rummage around in her jacket for a camera. “Oh, I must take a picture!” she said. I, being less comfortable with our odds, said, “No, we must get out of here.” So we backed up quietly until we were out of sight—and ran. That’s how we should feel about the dangerous passion to get rich. There’s nothing wrong with money; it’s just a medium of exchange. But those who desire to get rich “fall into temptation and a trap and into many foolish and harmful desires that plunge them into ruin and destruction,” Paul wrote (1 Timothy 6:9). Wealth is only a goad to get more. What’s your passion in life? How might you pursue traits that will make you more like Jesus? God, I want to grow to become more Christlike. Help me cooperate with what You’re trying to teach me. Money Talks The love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness. —1 Timothy 6:10 Today's Scripture: Luke 12:13-21 As I was driving home from the office, I saw a minivan proudly displaying a bumper sticker that read: “Money Talks: Mine Says Goodbye.” I think a lot of people can relate to that sentiment. Much of our living is spent acquiring and using money, which doesn’t last. The stock market crashes. Prices go up. Thieves steal others’ goods. Things wear out and break down, requiring the acquisition and expenditure of more money to replace what has been lost. The temporary nature of material wealth makes it a poor bargain in the search for security in an insecure world. Money is much better at saying goodbye than it is at sticking around. Nowhere does the Bible say it’s wrong to have money or the things that money can buy. Where we lose our way is when money becomes the driving purpose of our lives. Like the rich man and his barns (Luke 12:13-21), we end up pursuing the accumulation of things that eventually will be forfeited—if not in life, then certainly at death. Let me hold lightly things of this earth; Transient treasures, what are they worth? Moths can corrupt them, rust can decay; All their bright beauty fades in a day. —Nicholson Treasures in heaven are laid up as treasures on earth are laid down. Flee! Submit to God. Resist the devil and he will flee from you. — James 4:7 Today's Scripture: James 4:1-10 I didn’t see the movie The Exorcist, but I do recall its impact on my community. It left a lasting impression on many people about Satan’s power. Even many Christians began to live in fear, swayed by the vivid images of evil. It seemed as if the devil was almost as powerful as God. Is this perspective biblically sound? Of course not. God is the Creator, and all others, including demons, are just created beings. Only God is almighty. It’s easy to blame the devil when things go wrong. Although he does propagate wickedness and sin, we must be careful not to conclude that we are powerless against him. We are told in the Bible that the Holy Spirit within us “is greater than he who is in the world” (1 John 4:4). The Bible also says we have a role to play in overcoming evil and doing what is good. We are to “flee sexual immorality” (1 Corinthians 6:18-20), “flee from idolatry” (10:14), “flee” from the love of money (1 Timothy 6:10-11), and “flee also youthful lusts” (2 Timothy 2:22). When Satan launches his attack, We must take heart and pray; If we submit ourselves to God, He'll be our strength each day. —Sper To defeat Satan, surrender to Christ.

1 Timóteo 6:10

MacArthur remarks that…It is hard to imagine a sin that has not been committed for love of money. Such love causes people to indulge themselves, show off, distort justice, take advantage of the poor, lie, cheat, steal, and murder. Holman Treasury of Key Bible Words notes that…Jesus’ warnings against wealth are not, in fact, directed against “riches” in themselves. What He condemns is the wrong attitudes (Ed: Contrast His list of "be attitudes" that lead to true blessing and contentment in Mt 5:3-12!) many people have toward acquiring wealth and the wrong ways in which they use it. Longing for riches chokes the spiritual life like weeds in a field of grain (Mt. 13:22). The greedy desire to have more wealth doomed the unforgiving servant (Matt. 18:23-35). And the rich man’s selfishness, not his wealth, sealed his fate (Lk 16:19-26). Bishop Trench's comparison of pleonexia and philarguria… Between these words the same distinction exists as between our ‘covetousness’ and ‘avarice,’ as between the German ‘Habsucht’ and ‘Geiz.’ Πλεονεξία, primarily the having more, and then in a secondary and more usual sense, the desire after the having more, is the more active sin, φιλαργυρία the more passive: the first, the ‘amor sceleratus habendi,’ seeks rather to grasp what it has not; the second, to retain, and, by accumulating, to multiply that which it already has. The first, in its methods of acquiring, will be often bold and aggressive; even as it may, and often will, be as free in scattering and squandering, as it was eager and unscrupulous in getting: the πλεονέκτης will be often ‘rapti largitor,’ as was Catiline; characterizing whom Cicero demands (Pro Cœl. 6): ‘Quis in rapacitate avarior? quis in largitione effusior?’ even as the same idea is very boldly conceived in the Sir Giles Overreach of Massinger. Consistently with this, we find πλεονέκτης joined with ἅρπαξ (1 Cor. 5:10); πλεονεξία with βαρύτης (Plutarch, Arist. 3); πλεονεξίαι with κλοπαί (Mark 7:22); with ἀδικίαι (Strabo, vii. 4. 6); with φιλονεικίαι (Plato, Legg. iii. 677 b); and the sin defined by Theodoret (in Ep. ad Rom. i. 30): ἡ τοῦ πλείονος ἒφεσις, καὶ τῶν οὐ προσηκόντων ἡ ἁρπαγή: with which compare the definition, whosesoever it may be, of ‘avaritia’ as ‘injuriosa appetitio alienorum’ (ad Herenn. iv. 25); and compare further Bengel’s note (on Mark 7:22): ‘πλεονεξία, comparativum involvens, denotat medium quiddam inter furtum et rapinam; ubi per varias artes id agitur ut alter per se, sed cum læsione sui, inscius vel invitus, offerat, concedat et tribuat, quod indigne accipias.’ It is therefore fitly joined with αἰσχροκερδεία (Polybius, vi. 46. 3). But, while it is thus with πλεονεξία, φιλαργυρία, on the other hand, the miser’s sin (it is joined with μικρολογία, Plutarch, Quom. Am. ab Adul. 36) will be often cautious and timid, and will not necessarily have cast off the outward shows of uprightness. The Pharisees, for example, were φιλάργυροι (Luke 16:14): this was not irreconcilable with the maintenance of a religious profession, which the πλεονεξία would have manifestly been. Cowley, in the delightful prose which he has interspersed with his verse, draws this distinction strongly and well (Essay 7, Of Avarice), though Chaucer had done the same before him (see his Persones Tale; and his description severally of Covetise and Avarice in The Romaunt of the Rose, 183–246). ‘There are,’ Cowley says, ‘two sorts of avarice; the one is but of a bastard kind, and that is the rapacious appetite for gain; not for its own sake, but for the pleasure of refunding it immediately through all the channels of pride and luxury; the other is the true kind, and properly so called, which is a restless and unsatiable desire of riches, not for any further end or use, but only to hoard and preserve, and perpetually increase them. The covetous man of the first kind is like a greedy ostrich, which devours any metal, but it is with an intent to feed upon it, and, in effect, it makes a shift to digest and excern it. The second is like the foolish chough, which loves to steal money only to hide it.’ There is another point of view in which πλεονεξία may be regarded as the larger term, the genus, of which φιλαργυρία is the species; this last being the love of money, while πλεονεξία is the drawing and snatching by the sinner to himself of the creature in every form and kind, as it lies out of and beyond himself; the ‘indigentia’ of Cicero (‘indigentia est libido inexplebilis:’ Tusc. iv. 9. 21); compare Dio Chrysostom, De Avarit. Orat. 17; Augustine, Enarr. in Ps. cxviii. 35, 36; and Bengel’s profound explanation of the fact, that, in the enumeration of sins, St. Paul so often associates πλεονεξία with sins of the flesh; as at 1 Cor. 5:11; Ephes. 5:3, 5; Col. 3:5: ‘Solet autem jungere cum impuritate πλεονεξίαν, nam homo extra Deum quærit pabulum in creaturâ materiali, vel per voluptatem, vel per avaritiam: bonum alienum ad se redigit.’ But, expressing much, Bengel has not expressed all. The connection between these two provinces of sin is deeper and more intimate still; and this is witnessed in the fact, that not merely is πλεονεξία, as signifying covetousness, joined to sins of impurity, but the word is sometimes used, as at Ephes. 5:3 (see Jerome, in loc.), and often by the Greek Fathers (see Suicer. Thes. s. v.: and Hammond’s excellent note on Rom. 1:29), to designate these sins themselves; even as the root out of which they alike grow, namely, the fiercer and ever fiercer longing of the creature which has forsaken God, to fill itself with the lower objects of sense, is one and the same. The monsters of lust among the Roman emperors were monsters of covetousness as well (Suetonius, Calig. 38–41). Contemplated under this aspect, πλεονεξία has a much wider and deeper sense than φιλαργυρία. Plato (Gorg. 493), likening the desire of man to the sieve or pierced vessel of the Danaids, which they were ever filling, but might never fill, has implicitly a sublime commentary on the word; nor is it too much to say, that in it is summed up that ever defeated longing of the creature, as it has despised the children’s bread, to stay its hunger with the husks of the swine. (Synonyms of the New Testament Online) J C Ryle The love of money is one of the greatest snares to a man's soul. The history of the Church abounds in illustrations of this truth. For money Joseph was sold by his brethren. For money Samson was betrayed to the Philistines. For money Gehazi deceived Naaman, and lied to Elisha. For money the Son of God was delivered into the hands of wicked men. Let us all be on our guard against the love of money . The world is full of it in our days. The plague is abroad. Thousands who would abhor the idea of worshiping idols, are not ashamed to make an idol of gold. We are all liable to the infection, from the least to the greatest. We may love money without having it, just as we may have money without loving it. It is an evil that works very deceitfully. It carries us captives before we are aware of our chains. Once let it get the mastery, and it will harden, paralyze, scorch, freeze, blight, and wither our souls. It overthrew an apostle of Christ. Let us take heed that it does not overthrow us. One leak may sink a ship. One unmortified sin may ruin a soul. We ought frequently to call to mind the solemn words, "What shall it profit a man if he gains the whole world, and lose his own soul?" "We brought nothing into this world, and it is certain we can carry nothing out." Our daily prayer should be, "Give me neither poverty nor riches. Feed me with the food that is needful for me." Our constant aim should be to be rich in grace. Those who "will be rich" in worldly possessions often find at last that they have made the worst of bargains. Like Esau, they have bartered an eternal portion for a little temporary gratification. Like Judas Iscariot, they have sold themselves to everlasting perdition! (From J. C. Ryle, "The Gospel of Matthew" 1856) Archibald Alexander remarks that money is… An unfavorable soil for the growth of piety - Worldly prosperity has ever been found to be an unfavorable soil for the growth of piety. It… blinds the mind to spiritual and eternal things, dries up the spirit of prayer, fosters pride and ambition, furnishes the appropriate food to covetousness, leads to a sinful conformity to the spirit, maxims, and fashions of the world. Very few have been enabled to pass this 'ordeal' without serious injury, and have come forth like the three children from Nebuchadnezzar's furnace--without the smell of fire on their garments; but this could not have been unless the Son of Man had been with them! Such people use all their health, influence, and wealth in promoting the kingdom of Christ. But generally, God in mercy refuses to give worldly prosperity to His children. He has "chosen the poor of this world, to be rich in faith" (James 2:5)--that is, He has commonly chosen poverty as the safest condition for His children. His are "an afflicted and poor people--who trust in the name of the Lord." (Zephaniah 3:12) (Archibald Alexander, "The spiritual warfare") J C Philpot - Money feeds the lusts of the flesh (1Jn 2:16-note) by giving its possessor the power to gratify them. Money nurses his pride by making its possessor, so to speak, independent of the providence of God. Money fosters the love of the world by giving its possessor a portion in it. Love of money (5365)(philarguria from philos = friend, loving + arguros = silver, money) means loving silver, affection for silver, "money-loving" and the related adjective philoarguros is rendered "covetous" in the KJV (Lk 16:14KJV, 2Ti 3:2KJV). Philarguria is used in the apocrypha… 4 Maccabees 1:26 In the soul it is boastfulness, covetousness, thirst for honor, rivalry, and malice; As noted above, the root philos means "friend" and is a fitting word in view of Jesus' warning in the Sermon on the Mount… No one can serve two masters; for either he will hate the one and love (agapao) the other, or he will hold to one and despise the other. You cannot serve God and Mammon. (Mt 6:24) THOUGHT: You cannot be a friend of "gold" and a friend of God at the same time. Fill in the following blank - "My best friend is ________." (Cp Pr 18:24, Jn 15:14, 15! Is Jesus your best Friend? If He is, money won't be!) Root (4491) (rhiza) is used to describe a literal root. Rhiza is used as a negative metaphor here in 1Ti 6:10 and again in Hebrews 12:15-note., where it is a "root of bitterness." The NT uses rhiza as a metaphorical description of the Messiah three times (Ro 15:12-note, Rev 5:5-note, Rev 22:16-note). A root - Most of our English translations place "root" later in the passage, whereas Paul placed it first in the Greek text for emphasis! The "root" is vitally important! One cannot help but think of weeds like crabgrass that begin to grow in our beautiful manicured lawns and which is extremely difficult to eradicate. Furthermore, the root is that part of the plant that is unseen, laying under the grown where it functions as the plant's organ of adsorption, aeration, food supply, anchorage and support! Remember that the root differs from the stem, the buds and the fruit, all of which are intimately dependent on the integrity of the root. Now parlay that picture into this passage by Paul for a powerful picture! Rhiza - 17x in 16v in the NT and always translated "root" or "roots." Matthew 3:10 "The axe is already laid at the root of the trees; therefore every tree that does not bear good fruit is cut down and thrown into the fire. Matthew 13:6 "But when the sun had risen, they were scorched; and because they had no root, they withered away. Comment: Used metaphorically of the seed that brings salvation. No root. No fruit. No salvation! Matthew 13:21 yet he has no firm root in himself, but (contrast) is only temporary, and when affliction or persecution arises because of the word (Dearly reader, have you ever been persecuted because of your stand on the Word of God? Beloved of God, rejoice because [1] it is evidence of genuine salvation and [2] be glad [agalliao = jump for joy!] for your reward will be great [Mt 5:11, 12-note]), immediately he falls away (Ed: Compare "falls away" to "wandered away" here in 1Ti 6:10). Mark 4:6 "And after the sun had risen, it was scorched; and because it had no root, it withered away. Mark 4:17 and they have no firm root in themselves, but are only temporary; then, when affliction or persecution arises because of the word, immediately they fall away. Mark 11:20 As they were passing by in the morning, they saw the fig tree withered from the roots up. Luke 3:9 "Indeed the axe is already laid at the root of the trees; so every tree that does not bear good fruit is cut down and thrown into the fire." Luke 8:13 "Those on the rocky soil are those who, when they hear, receive the word with joy; and these have no firm root; they believe for a while, and in time of temptation fall away. Romans 11:16-note If the first piece of dough is holy, the lump is also; and if the root is holy, the branches are too. 17 But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree, 18 do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you. (For one of the best discussions of Romans 9-11 see Dr Anthony Garland's in depth answer to the question What Will Happen to Israel?) Romans 15:12-note Again Isaiah says, "THERE SHALL COME THE ROOT OF JESSE, AND HE WHO ARISES TO RULE OVER THE GENTILES, IN HIM SHALL THE GENTILES HOPE." Comment: Paul is quoting from Isaiah 11:1-note and Isaiah 11:10-note!

1 Timóteo 6:11

MacArthur - Godliness is a right attitude and response toward the true Creator God; a preoccupation from the heart with holy and sacred realities. It is respect for what is due to God, and is thus the highest of all virtues. (MacArthur, John: 1Timothy Moody Press o) Dr. Wayne Barber's thoughts on godliness "Remember though that Worship is NOT an feeling! As we act upon the Truth we have learned in the Word, the Spirit begins to develop His character within us (sanctifies us) and the spiritual knowledge (gnosis) becomes so practical that God begins to meet every need of your life. Paul had to learn this truth too (Php 4:11, 12, 13-see notes Php 4:11-12,13). You begin to find yourself experiencing self-control in areas you never thought possible and you can bear up under things that before were seeming impossible circumstances. Godliness comes out of this quality of obedient faith and one result is the ability to worship well. Jesus "worshiped" His Father… not My will, but Thine be done. The essence of real worship is when we say ''No'' to our flesh (Ro 6:12-note) and ''Yes'' to God (Ro 6:13-note). Paul explains well worship in Ro 12:1 (note) I urge you therefore, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, [which is] your spiritual (= reasonable, Greek word ''logikos'' for ''logical'') service of worship. Worship is not a feeling you get when someone sings a wonderful song at church. Worship is a verb, a response to what God has done in my life. Not my will but thine be done is the essence of genuine worship. There is a pseudo-godliness Paul warns Peter to avoid describing those in the last days who are… holding to a form of godliness, although they have denied its power (2Ti 3:5-note) What is the power of real godliness? It's the power to lay my life down in order for Christ to be glorified in me. As Paul warns, many ostensibly very "religious" people have a form of godliness, going through the motions of religion, but they don't have the power to truly lay down their lives. Out of this process and grounded in faith, comes a god-likeness. We begin to become like Jesus, conformed to His image, enabled by His Spirit to manifest His character summed up in John's gospel… Greater love hath no man but to lay down his life for his brother. (Jn 15:13) This is essence of a benevolent good -- when a person is willing to lay down his own life for the benefit of another. How can you be like this? If Christ is in you, Peter says you can do it as you apply all diligence. Biblical Godliness… (1). Necessitates effort on our part (1Ti 4:7, 8-note) Discipline yourself (present imperative) for the purpose of Godliness (2). Must be pursued: (1Ti 6:11) Flee (present imperative) from these things, you man of God; and Pursue (present imperative = command to continuously make the volitional choice to press hard after, as the habit of your life) righteousness, godliness… " where "pursue" means to follow or press hard after with earnestness and diligence in order to obtain (3) Can be faked: (2Ti 3:5- note) "holding to a form (morphosis - outward form) of godliness, although they have denied its power" (where "denied" is perfect tense = denied at some point in time in past with that denial & the results/effects of that denial persisting) How do you know? Watch their life. They have denied the transforming power of grace manifest by the true gospel What makes false teachers so dangerous? They may manifest a form of godliness and so appear to be Christians (Mt 7:15, 21, 22, 23-see notes Mt 7:15, 21, 22-23). Mark it down a profession of truth which is associated with an individual living in ungodliness is a spurious profession & that person is woefully deceived. Godly belief always produces a godly life. (Titus 1:1-note and compare Titus 1:16-note) John MacArthur on righteousness and godliness - Those two virtues are central to a godly minister’s power and usefulness. They form an essential part of what Spurgeon called “the minister’s self-watch” (C. H. Spurgeon, borrow Lectures to My Students). The Puritan Richard Baxter had much to say on that topic, devoting an entire section of his classic work The Reformed Pastor to it. He warned, “Many a tailor goes in rags, that maketh costly clothes for others; and many a cook scarcely licks his fingers, when he hath dressed for others the most costly dishes” (See The Reformed Pastor [Edinburgh: Banner of Truth, 1979], 54). The Puritan John Flavel pointedly observed, “Brethren, it is easier to declaim against a thousand sins of others, than to mortify one sin in ourselves” (cited in I. D. E. Thomas, A Puritan Golden Treasury [Edinburgh: Banner of Truth, 1977], 191). John Owen added, “A minister may fill his pews, his communion roll, the mouths of the public, but what that minister is on his knees in secret before God Almighty, that he is and no more” (cited in Thomas, A Puritan Golden Treasury, 192). The nineteenth-century English pastor Charles Bridges wrote, For if we should study the Bible more as Ministers than as Christians—more to find matter for the instruction of our people, than food for the nourishment of our own souls, we neglect then to place ourselves at the feet of our Divine Teacher, our communion with Him is cut off, and we become mere formalists in our sacred profession.… We cannot live by feeding others; or heal ourselves by the mere employment of healing our people; and therefore by this course of official service, our familiarity with the awful realities of death and eternity may be rather like that of the grave-digger, the physician, and the soldier, than the man of God, viewing eternity with deep seriousness and concern and bringing to his people the profitable fruit of his contemplations. It has well been remarked—that ‘when once a man begins to view religion not as of personal, but merely of professional importance, he has an obstacle in his course, with which a private Christian is unacquainted.’ It is indeed difficult to determine, whether our familiar intercourse with the things of God is more our temptation or our advantage. (The Christian Ministry [Edinburgh: Banner of Truth, 1980], 163) Faith (4102)(pistis) describes a firm persuasion, conviction, belief in the truth, veracity, reality or faithfulness. Faith is not just a mental assent but a firm conviction, a surrender to that truth and a conduct emanating from or in accord with one's surrender. In sum, faith shows itself genuine by a changed life. As a working principle in life, the uses of faith are well illustrated in Hebrews 11. "Faith is simply confident trust in God for everything. It involves loyalty to the Lord and unwavering confidence in His power, purpose, plan, provision, and promise. Faith is the atmosphere in which the man of God exists. He trusts God to keep and fulfill His Word." (MacArthur) Faith is placed in a series of practical duties (see 1 Timothy 1:5, 14; 2:15; 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 2:7; 3:9; 6:11; 2 Timothy 2:22; 3:10). Word Studies in the New Testament.

1 Timóteo 6:11

MacArthur on gentleness - Although consumed with the greatest of causes, the man of God recognizes that in himself he makes no contribution to its success, and is marked by considerate humility. His is the attitude expressed by John Bunyan in The Pilgrim’s Progress: He that is down needs fear no fall, He that is low no pride; He that is humble ever shall Have God to be his guide. The Greek Textus Receptus (source of KJV) has the related word (4240) prautes which in ancient Greece was sometimes used of a feigned, hypocritical concern for others that is motivated by self-interest. But in the New Testament it is always used of genuine consideration for others. Prautes denotes the humble and gentle attitude which expresses itself, in particular, in a patient submissiveness to offense, free from malice and desire for revenge… controlled strength, the ability to bear reproaches and slights without bitterness and resentment; the ability to provide a soothing influence on someone who is in a state of anger, bitterness and resentment against life… the word indicates an obedient submissiveness to God and His will, with unwavering faith and enduring patience displaying itself in a gentle attitude and kind acts toward others, and this often in the face of opposition. It is the restrained and obedient powers of the personality brought into subjection and submission to God’s will by the Holy Spirit (Gal 5:23+)… the opposite of arrogance… the word stands in contrast to the term orge (wrath, anger as a state of mind)… It denotes the humble and gentle attitude which expresses itself, in particular, in a patient submissiveness to offense, a freedom from malice and desire for revenge… mildness, patient trust in the midst of difficult circumstances. (2Cor 10:1+) (Compiled from the The new linguistic and exegetical key to the Greek New Testament - borrow - often has helpful insights on the Greek)

1 Timóteo 6:12

MacArthur comments that "Paul is here admonishing Timothy to “get a grip” on the reality of the matters associated with eternal life, so that he would live and minister with a heavenly and eternal perspective (cf. Phil. 3:20-note; Col. 3:2-note) (MacArthur, J.: The MacArthur Study Bible Nashville: Word or Logos) Comment: Dr. MacArthur as usual makes an excellent point. What we are looking for always influences what we are living for and how we are living. If we are eagerly longing and "looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus" (Titus 2:13-note), this mindset will enable us, as we are instructed by grace (Titus 2:11-12a-note), to "deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age" (Titus 2:12b-note). I fear that many believers have lost that sense of wonder and awe and eager anticipation for the Second Coming because they are staring far too intently at the fleeting treasures and trinkets of this world which is passing away! (1Jn 2:17) When we are living godly in the present, looking for Christ's imminent return, we will find ourselves redeeming the time and taking hold of the eternal life to which we were called. Are you living for this world or next? What (Who) are you looking for? Eternal (166)(aionios) describes this life as a life without end! True life forever and ever, amen! That is the "quantity" (quantification) of this life. See definition of zoe for the "quality" of this life! Life (2222)(zoe) describes the very essence of life God intended for His creatures and His creation. Supernatural life. Fullness of life which alone belongs to God the Giver of life and is alone available to His children in the "now" of eternity (Ro 6:4-note, Ep 4:18-note) as well as in eternity future (See Mk 10:30 and note [scroll down] "Eternal life" as described in Titus 1:2). As Wuest so beautifully explains the divine zoe given to Timothy and to all of God's children (Jn 1:12, 13, 1Jn 3:1-note, 1Jn 3:2-note)… Zoe speaks of life in the sense of one who is possessed of vitality and animation. It is used of the absolute fulness of life, both essential and ethical, which belongs to God. It is used to designate the life which God gives to the believing sinner, a vital, animating, spiritual, ethical dynamic which transforms his inner being and as a result, his behavior. (In comments on 1John 1:2-note

1 Timóteo 6:13-14

MacArthur adds that in all the uses of parangello…the idea of binding a person to make the proper response to an instruction. The soldier was bound to obey the orders of his superiors; a person involved in a legal matter was bound by the court’s orders; a person of integrity was bound by moral principles; a patient was bound to follow his doctor’s instruction if he wanted to get well; and a successful writer or speaker was bound by the standards of his craft. (MacArthur, John: Matthew 8-15, Matthew 16-23, Matthew 24-28)

1 Timóteo 6:13-14

MacArthur: Everything God commanded Timothy to be he was to command others to be. The excellent minister’s preaching is to be authoritative, done in a command mode. Such preaching imitates God Himself, of whom Paul wrote in Acts 17:30, “God is now declaring to men that all everywhere should repent.” Jesus commanded His hearers to repent and believe, as John the Baptist had done. The Father commanded all to hear His Son and obey. Every call to believe the gospel with repentance is a command. Every call to saints to obey the Word is a command that is to come with authority. To Titus Paul wrote, “These things speak and exhort and reprove with all authority. Let no one disregard you” (Titus 2:15). (1 Timothy Moody Press ) 1 Timothy 5:7 Prescribe (present imperative) (command 1Ti5:7KJV) these things as well, so that they may be above reproach. 1 Timothy 6:17-note Instruct (present imperative) 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. In the presence of (1799) (enopion from en = in + ops = face, eye, countenance.) means literally to be positioned in front of the Almighty God (the One Who is omniscient, omnipresent and omnipotent!) In the face of, in the sight of God. Before the face of God, a perfect description of Coram Deo! Some see this phrase (in the presence of God and Christ Jesus) as an "oath formula". The UBS Handbook explains that… In the Pastorals, however, the oath formula is used to strengthen certain commands and instructions and to put the stamp of divine authority on them. Towner adds that "it is standard to remind Timothy (and other readers) of God’s intimate presence in the midst of his people (For the technique, see 1Ti 2:3; 5:4, 21; Ro 14:22; 1Co 1:29). In another context this truth might be a source of comfort (Lk 12:6; Acts 2:25), but the presence of God is typically invoked to ensure veracity (Luke 1:19), or, as here (5:21), to strengthen the sense of obligation contained in an apostolic command. (The Letters to Timothy and Titus. The New International Commentary on the New Testament). GOD: CREATOR AND SUSTAINER God Who gives life to all (or "God Who preserves [sustains] the life of all") - Paul demolishes the atheistic "big bang theory" stating that God is the Source of all life. This phrase could be rendered "God Who preserves life" which would be an important truth to Timothy in view of the fact the there would be bitter opposition to his proclamation of the Gospel. We see a similar thought in Peter's encouragement to those who were aliens and strangers in a hostile world that they were "protected by the power of God through faith for a salvation ready to be revealed in the last time." (1Peter 1:5). The writer of Hebrews echoes the Lord's ever present hand of sustenance and help to the afflicted Hebrew believers "Let your character be free from the love of money, being content with what you have; for He Himself has said, "I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU," so that we confidently say, "THE LORD IS MY HELPER, I WILL NOT BE AFRAID. WHAT SHALL MAN DO TO ME?" (Heb 13:5, 6). Hiebert - Paul supplements the call to an aggressive Christian life with a solemn charge to Timothy. The reading "who giveth life to all things" pictures God as the source of all life; it would remind Timothy that should he meet death for the sake of the Gospel God is able to raise him up in the resurrection of the just. But the reading suggested in the margin, "who preserveth all things alive," is better attested. It views God as the Preserver of all, able to preserve His servant faithful even unto death in a courageous defense of the Gospel. (Borrow First Timothy- Everyman's Bible Commentary - excellent resource) Gives life (2225) (zoogoneo compare zoogonos = life giving. From zoos = living + gegesthai = aorist middle infinitive of ginomai = to become, to come into existence) means to make alive or keep alive, to "give birth" to living creatures, to preserve alive. In short God is the Giver and Preserver of all life! In medical letters zoogoneo was commonly used in the sense of "to endue with life" or "to produce alive." Here are the other 2 (of 3 total) NT uses of zoogoneo (and no uses in the Septuagint)… (1) Jesus used it in the sense of preservation of life in Luke 17:33. Whoever seeks to keep his life shall lose it, and whoever loses his life shall preserve it. (2) In Acts 7:19 Luke uses it also with the sense of preservation of life in describing the exposure of the Jewish infants as commanded by the evil Pharaoh… It was he who took shrewd advantage of our race, and mistreated our fathers so that they would expose their infants and they would not survive. (would not be preserved alive) Zoogoneo - used 10x in the non-apocryphal Septuagint - Ex 1:17, 18, 22; Lev 11:47; Jdg 8:19; 1Sa 2:6; 27:9, 11; 1Ki 20:31; 2Ki 7:4 Timothy had just been charged to fight the good fight of faith, and this fight would be against powerful adversaries, and it might cost him his life. So Paul explains that God is the Giver of life, which would have blunted any fear of death Timothy (cp 2Ti 1:7) might be experiencing. Indeed, because God is the Author of life, death has lost it's sting for believers (1Cor 15:55, 56, 57) and even provides the "doorway" through which we enter into eternal life with Christ! As Paul said to the saints at Rome "“If God be for us, who can be against us?” (Ro 8:31KJV) Comment: As the Roman historian Tacitus tells us below, these Roman Christians would soon experience the evil hand of Nero who would accuse them of burning Rome and in turn end up using them as human torches! How black and dark and evil is the heart without Christ! Adam

1 Timóteo 6:13-14

MacArthur adds that…When the Lord returns to earth in glory (cf. 2Ti 4:1,8; Titus 2:13) to judge and to establish His kingdom (Mt. 24:27,29,30; 25:31). Because Christ’s return is imminent, that ought to be motivation enough for the man of God to remain faithful to his calling until he dies or the Lord returns (cf. Acts 1:8-11; 1Cor 4:5; Rev. 22:12). (Borrow the MacArthur Study Bible) Johann Bengel comments that…Believers, in regulating their practice, used in that day (of Paul and Timothy) to set before themselves the day of Christ as near at hand: we are accustomed to set before us the hour of death. (Bolding added for emphasis) A STRONG INCENTIVE TO KEEP THE COMMANDMENT The appearing of our Lord Jesus Christ - Then and only then will the struggle be over and there will be no need to keep the commandment without reproach for we will forever be without reproach! Another way to describe the appearing is the Second Coming of Christ. "The bright, clear, or radiant appearing." (Trapp) THOUGHT - The truth that we might see Christ today should be a strong incentive for holy living…When was the last time you seriously considered that Christ might return today? And you did so, not as one those folks who see "prophecy" in everything on the news, but with the idea that an awareness of His return would have a practical impact on the choices you make - what you think about, what you purchase and how you handle your finances in general, what genre and rating of movies or television shows you watch, where and what you search for on the internet, how much time you spend on talking to others on the "social networks" on the web versus how much time you talking to God, how you might demonstrate agape love to others, how you might humbly serve others, how bold you are to share the Gospel with others with whom God gives an open door, how quickly you confess to God your sins against Him, how quickly you forgive those who have offended you, and the list goes on and on… ? May God grant us Spirit enabling grace to "filter" all our thoughts, words and deeds through the "grid" of the imminent appearing of our Lord Jesus Christ. Amen. As you prayerfully ponder the truth of — the appearing of our Lord Jesus Christ — take a moment listen to… — One Day by Robin Mark As Bob Utley agrees that "The Second Coming has always been a strong incentive to live the Christian life." (1 Timothy 6 Commentary) Listen to some of the resolutions of the greatest of all American theologians, Jonathan Edwards… Resolved, never to lose one moment of time, but to improve it in the most profitable way I possibly can. (I would add the prayer Ps 90:12) Resolved: To study the Scriptures so steadily, constantly, and frequently, as that I may find, and plainly perceive, myself to grow in the knowledge of the same. Resolved, never to give over, nor in the least to slacken, my fight with my corruptions, however unsuccessful I may be. Comment: Read a longer list of Jonathan Edwards' resolutions - if you dare! They are very convicting! However, be careful! Remember that resolutions must be read with a strong reliance on grace and a trust in the power of the Spirit to obey or otherwise they can become legalistic burdens (cp Ro 7:5-note) In fact read Edwards' prayer that prefaces the resolutions… Being sensible that I am unable to do anything without God’s help, I do humbly entreat him by his grace to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ’s sake. Preacher's Homiletical Commentary comments that Paul is reminding Timothy "that, whatever perils gathered round the warrior for truth, an unseen shield should cover his head in the day of battle." (1 Timothy 6 Commentary) Matthew

1 Timóteo 6:15

MacArthur puts it God has no "unhappiness, frustration, and anxiety. He is content, satisfied, at peace, fulfilled, and perfectly joyful. While some things please Him and other things do not, nothing alters His heavenly contentment. He controls everything to His own joyous ends. Those who enter into a relationship with God enter into His calm. They can be unperturbed because He is unperturbed. The Psalmist wrote, “How blessed are all who take refuge in Him” (Ps 2:12; cf.. 34:8; 40:4; 84:12; 112:1; 128:1 [Ed: See more uses of makarios in the OT above])! Scripture describes the blessed as those whom God chooses (Ps. 65:4), those who know Christ (Mt. 16:16, 17), those who believe the Gospel (Gal 3:9), those whose sins are forgiven (Ro 4:7), those to whom God grants righteousness apart from works (Ro 4:6-9), and those who obey the Word (James 1:25). No matter what the opposition, no matter what trials or persecutions he faces, the man of God can be at peace. That peace is not based on external circumstances but on the knowledge that God is in control. Believers are blessed because they are in union with the God who is blessed. (1 Timothy Moody Press) (Bolding added) In this passage blessed (like "only"-monos) is an adjective modifying God, saying in essence that God is the sovereign one Who has and Who bestows all blessedness (happiness). Schuetze says it this way "All happiness and blessedness are personified in him, come from him, and are found only in his presence. (1 Timothy, 2 Timothy, Titus. Northwestern Pub. House) Greek used makarios to refer to their so called gods calling them "the blessed ones!" How deceitful is the heart! These pagans thought their pseudo-gods were "blessed" because they had achieved a state of happiness and contentment in life that was beyond all cares, labors, and even death. The blessed ones were beings who lived in some other world away from the cares and problems and worries of ordinary people. In the pagan world of Greek mythology, to be blessed, one had to be a god. Homer used makarios to describe a state unaffected by the world of men, for the latter were subject to poverty, weakness, and death. The Greeks also used makarios in reference to the dead who were "the blessed ones", men and women who, through death, had reached the other world of the gods and so were now beyond the cares and problems and worries of earthly life. To be blessed, you had to be dead, a state many of us have felt like we would just as well experience because of the nature of our manifold troubles and afflictions at the time. King of kings - More literally this reads "The King of those who reign as kings" (The first "king" is a noun and the second is the verb form). This title and the following ("Lord of lords") serve to even further amplify and/or magnify the fact that He is the Sovereign one, the one Who alone rules and reigns over all men, all angelic hosts, and all creation. This exact phrase "King of kings" occurs 6 times in Scripture, used three times to describe men (Ezra 7:12, Ezek 26:7, Da 2:37) and used three times to describe God (1Ti 6:15, Rev 17:14-note, Rev 19:16-note). For example, in Ezra 7:12 the title is used of Artaxerxes for king of kings, a common title for Persian kings. Indeed, the New Testament's use of this title may have been a direct rebuttal against the kings of the earth who thought themselves supreme (cp Da 11:36-note where "king" = Antichrist, cp also Rev 17:1-note, Rev 17:2-note, Rev 17:12-note, Rev 17:13-note), saying, in essence, there is One greater! In the present passage King of kings is used of God the Father, whereas it refers to God the Son in Rev 17:14-note and Rev 19:16-note, where in context it signifies His "victorious Name." Ambrose, Bishop of Milan (circa 333-397AD) and teacher of Augustine helps us understand how the same title (Lord of lords) can be used of both the Father and the Son… THE SOVEREIGN SON INSEPARABLE FROM THE FATHER: When I speak of the Father, I do not make separation of the Son, because the Son is in the bosom and the solitude of the Father. (Jn 1:18) When I speak of the Son alone, I also associate the Father, even as the Son also associated Him, saying, “Behold the hour is coming for you to leave Me alone. But I am not alone, because the Father is with Me.” (Jn 16:32) In this way is the Father called “the blessed and only Sovereign” (Ed: And both can be called "King of kings and Lord of lords") —in such a way that the Son, Who is always in the Father, is not separated from Him. (From THE PRAYER OF JOB AND DAVID 2.4.15) OUR POTENTATE IS "POTENT" OUR GOD IS ABLE The only Sovereign (KJV "Only Potentate") - Paul uses the adjective only (monos = "pertaining to being the only entity in a class" [BDAG]) underscores his monotheistic belief, that there is only one God, one "Potentate". The only one Who "Holds sway" (NEB). "Only Ruler" (Darby) As Patrick Fairbairn says God is the only one "in the universe possessed of independent right and absolute sovereignty." See study of God's attribute: Sovereign Webster defines "Potentate" as one who possesses great power or sway and as applied to God is expressive of His transcendent power and authority. Potentate is from Latin "potentatus" = dominion ruler from Latin posse = to be able. Indeed our God is Sovereign, our God is able. What effect would these truths about God have on Timothy's ability to fight the good fight of faith? Clearly when one knows they are on the winning team, of the only God and the only God Who is able, we have nothing to fear. How "potent" is our blessed and only Sovereign? Read the following introduction from Psalm 2 and be encouraged that our God is sovereign and in control of the universe, not to mention the very hairs of our head! Let us cast away all tendency to fret and worry (Ps 37:1, 7, 8-note, Pr 24:19, Mt 6:25-note, Mt 6:31-note, Mt 6:34-note, Mt 10:19, Lk 12:22, Php 4:6-note, Php 4:7-note). He is the same God yesterday, today and forever (cp Heb 13:8-note). Hallelujah! Amen. WHY are the nations in an uproar, And the peoples devising a vain thing? The kings of the earth take their stand, And the rulers take counsel together Against the LORD and against His Anointed: “Let us tear their fetters apart, And cast away their cords from us!” He who sits in the heavens laughs, The Lord scoffs at them. Then He will speak to them in His anger And terrify them in His fury: “But as for Me, I have installed My King Upon Zion, My holy mountain.” Psalm 2:1–6 (See Notes by Tony Garland and/or by C H Spurgeon) As John Stott comments "our confidence in God’s perfect timing, and our consequent willingness to leave things in his hands, arise from the kind of God we know him to be." (Guard the truth : the message of 1 Timothy & Titus. InterVarsity Press) Sovereign (1413) (dunastes from dunamai = to be able) describes one who is possessor of power or authority, who occupies high position and was used especially of independent rulers of territories (Lk 1:52). Dunastes in the Septuagint and the NT is used of one who is in a position of authority and who possesses the inherent right to command or rule over others. It is helpful to remember that all of the words with the stem "duna-" (or "dyna-") convey the basic sense of having intrinsic or inherent ability or capability. In other words, God's ability (or power) is intrinsic and integrally related to Who He is. His ability is not delegated to Him from some other "power" therefore He has to rivals! No created entity can make such a claim. Even the forces of evil cannot claim such absolute power. What Satan does, God allows. Believers must relinquish reliance of their fleshly "power" (even that being allowed by God) and rely on His supernatural power in order to live and work supernaturally (cp Jn 15:5, Acts 1:8, etc). The struggle between believers and Satan is not so much a "power struggle" as it is a "truth struggle" and the "battlefield" is our minds. The best antidote for Satan's tactics is truth, which is why even the Lord Jesus repelled his temptations by relying on the Word of truth (all quotes from Deuteronomy - Mt 4:1-11). Believers have access to the same "power source" today, which underscores why serious (in contrast to superficial) Bible study (e.g., inductive Bible study) and Bible memorization (See Memory Verses by Topic) are disciplines so vital to the so-called "victorious Christian life." If you are not seriously studying the Word as if your spiritual depended on it, then, frankly, you are deceived and setting yourself up for continual defeat in spiritual warfare. Many passages in Scriptures affirm God's sovereignty. For example in Isaiah God declares… Even from eternity I am He; And there is none who can deliver out of My hand; I act and who can reverse it? Isaiah 43:13 (See also Isaiah 40:25-31)

1 Timóteo 6:16

MacArthur applies these truths to Timothy and by extension to all believers writing that…The man of God derives comfort from the knowledge that his God is above history and beyond time. No matter what happens during his brief span of time on this earth, the deathless, eternal One is available to support him. He shares the perspective of Paul, who told the Romans, “I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us” (Ro 8:18-note; cf.. 2Cor 4:17-note). (1Timothy Moody Press) Spurgeon makes an interesting point that the immortal One in a sense surrendered His immortality…There are certain points about Christ’s death that are very extraordinary and that are better proofs of love than those I have already mentioned. The first is this: Jesus did not ever have to die. When the Marseilles surgeon died, he only did then what he would have to do a few years afterwards. When the mother perished to save her children, she died only a few weeks, months, or years before her appointed time. Being mortal, we all must die. If we give our lives for others, we do not really give our lives. We simply pay the debt of nature a little while before it is due. However, it was altogether different in the Lord Jesus Christ’s case. Over Him, death had no power at all. It is of Him that Paul wrote, “who only hath immortality” (1Ti 6:16). Who could, without His consent, have laid a hand upon the Prince of Life, the Son of God, and said to Him, “You shall die”? No one could have done that. It was a purely voluntary act for Christ to die at all, not merely to die on the cross. Consequently, this is a telling proof of His love. (The Limitless Love of Christ) Vine amplifies Spurgeon's thought and addresses an argument the skeptic or agnostic might raise…To God alone belongs immortality essentially, underivatively. He is neither liable to, nor capable of, death. The Son of God could become capable of death only through incarnation. The argument that, because God cannot die, and yet Christ died, therefore Christ cannot be God, is utterly invalid. Christ, who was eternally one with the Father in Godhood (see e.g., Is. 9:6; Mic. 5:2), became man in order to die (Heb 10:5-10), and in doing so did not abandon His deity (cp Col 2:9). Being both God and Man He both could and did die, and the Gospel records bear irrefutable witness to the supernatural character of His death. AND DWELLS IN UNAPPROACHABLE LIGHT, WHOM NO MAN HAS SEEN OR CAN SEE: phos oikon (PAPMSN) aprositon, on eiden (3SAAI) oudeis anthropon oude idein (AAN) dunatai; (3SPPI): dwells: Ps 104:2 Hab 3:4 1Jn 1:5 Rev 1:16,17 21:3 22:5 Whom: Ex 33:20 Jn 1:18 6:46 14:9 Col 1:15) One of my favorite hymns by Walter C Smith (1876) sings forth the glories of His immortality and His dwelling in inaccessible light, light so radiant and splendorous that Smith rightly wrote "Thine angels adore Thee, all veiling their sight"… Immortal, Invisible, God Only Wise Immortal, invisible, God only wise, In light inaccessible hid from our eyes, Most blessèd, most glorious, the Ancient of Days, Almighty, victorious, Thy great Name we praise. Unresting, unhasting, and silent as light, Nor wanting, nor wasting, Thou rulest in might; Thy justice, like mountains, high soaring above Thy clouds, which are fountains of goodness and love. To all, life Thou givest, to both great and small; In all life Thou livest, the true life of all; We blossom and flourish as leaves on the tree, And wither and perish—but naught changeth Thee. Great Father of glory, pure Father of light, Thine angels adore Thee, all veiling their sight; But of all Thy rich graces this grace, Lord, impart Take the veil from our faces, the vile from our heart. All laud we would render; O help us to see ’Tis only the splendor of light hideth Thee, And so let Thy glory, Almighty, impart, Through Christ in His story, Thy Christ to the heart Dwells (3611)(oikeo) means to reside in a place (to live, to dwell), to abide, to inhabit a place. Used of the Spirit dwelling in believers (1Cor 3:16). Of dwelling together or living together as husband and wife (marriage). Here in Timothy oikeo means to dwell in something (light). God is at home (present tense = continually dwells) in light which is inaccessible. GOD UNAPPROACHABLE Unapproachable light - This phrase describes the glory of God's dwelling place and emphasizes the vast gulf between the holy God and sinful mankind. In the book of Exodus we see light used to symbolize God's presence among His people, as manifest by the continually burning oil lamp (Ex 27:20; 35:14; 39:23; Lev 24:2). On Mt Sinai Moses encounters the Angel of the LORD () in "a blazing fire" in the midst of a bush which was not consumed (Ex 3:2). Jamieson aptly notes that after alluding to life (immortality), Paul now turns to light…After life comes mention of light, as in Joh 1:4. That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [BENGEL]. It is unapproachable on account of its exceeding brightness [THEOPHYLACT]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [THEOPHYLACT, To Autolycus] (Ps 104:2; 1Jo 1:5). (1 Timothy 6 Commentary) In regard to God dwelling in unapproachable light, Chrysostom asks…Is He then Himself one Light, and is there another in which He dwells? is He then circumscribed by place? Think not of it. By this expression is represented the Incomprehensibleness of the Divine Nature. Thus he speaks of God, in the best way he is able. Observe, how when the tongue would utter something great, it fails in power. (Homily on 1Timothy 6:13-16: The Nicene and Post-Nicene Fathers Vol. XIII) MacArthur comments that…In this age of casual familiarity with God, it is well to remember His utter holiness. While God is our loving, gracious Father, He nevertheless dwells in unapproachable light. He is transcendent, totally beyond us. He is, in Martin Luther’s words, Deus absconditus, the hidden God. Had he not revealed Himself and come out of His holy habitation, man could have had no knowledge of Him. ( 1 Timothy Moody Press) John Gill…in this present, frail, and mortal state; yea, angels themselves cannot bear the luster of it, but cover their faces with their wings; for God is light itself, as well as clothes himself with light, as with a garment; and is the Father and fountain of lights to all his creatures. (1 Timothy 6 Commentary) The Psalmist alludes to this characteristic of God dwelling in unapproachable light writing… Bless the LORD, O my soul! O LORD my God, Thou art very great; Thou art clothed with splendor and majesty, covering Thyself with light as with a cloak, stretching out heaven like a tent curtain. (Ps 104:1, 2) Newport J D White comments: (1Ti 6:16 presents) a grander conception than that in Psalm 104:12, 'Who coverest thyself with light as with a garment.' (In 1Ti 6:6), if one may venture to express it, the Person of God is wholly concealed by His dwelling, which is light; and this dwelling is itself unapproachable.