1 Timóteo 6

Marvin Vincent · Citado em PreceptAustin

1 Timóteo 6

Vincent - The verb means to lay hold on: thence to grasp helpfully or to help. To lay hold in the sense of partaking (1Ti 6:2), carries us back to the primitive meaning of the word according to its composition: to receive instead of, or in return (anti), and suggests the old phrase to take up for, espouse the cause of. Wycliffe's Version of the NT, has took up, but probably not in this sense. Believers (4103) pistos from peitho = to persuade - induce one by words to believe, have confidence) is something or someone who is worthy of faith or keeps promises and is applied to God, humans, His Word, etc Pistos means dependable (worthy of reliance or trust), trustworthy, steadfast, unswerving. Vincent summarizes of the meaning of pistos (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Mt 24:45). Hence, trustworthy (2Ti 2:2). Of things that can be relied upon (2Ti 2:11). (2), Confiding; trusting; a believer (Gal 3:9; Acts 16:1; 2Cor 6:15; 1Ti 5:16)" (Word Studies in the New Testament) In Gal 3:9 refers to "Abraham, the believer" the faithful one. Beloved (27) agapetos from agapao = to love, agape = unconditional love borne by Spirit - Gal 5:22-note) means beloved, dear, very much loved. Agapetos describes the love of another, this love being called out of the "giver's" heart by preciousness of the recipient of the love (the "beloved'). Agapetos is used only of Christians as united (by covenant, the New Covenant) with God and/or with each other in love. Agapetos describes "one who is in a very special relationship with another" (BDAG) and in secular Greek is used mostly of a child, especially an only child to whom all the love of his parents is given (cf use by the Father describing His only Son and Abraham describing his "only son" in Ge 22:2). BDAG adds that agapetos " pertains to one who is dearly loved, dear, beloved, prized, valued (papyri, LXX; pseudepigraphia) indicating a close relationship, especially that between parent and child." Beloved is a term of endearment and is someone that you love, and someone you are deeply devoted to. In the context of the New Testament agape love speaks of God’s divine and infinite love, a love that seeks the ultimate spiritual welfare of the one loved. Agapetos could be translated “divinely loved ones.” Teach (teaching, taught) (1321) didasko from dáo= know or teach; English = didactic; see study of related noun didaskalia and the adjective didaktikos) means to provide instruction or information in a formal or informal setting. Didasko means to teach a student in such a way that the will of the student becomes conformed to the teaching taught. So the teacher teaches in such a way that as the student is taught, he/she now changes his/her mind saying in essence ''I won't do it this way, but I will do it this way because I've learned this doctrine or this teaching.'' Doctrine determines direction of our behavior--conformed to world or to God? (cf Ro 12:1+) Teaching that Scripture finds significant is not that which gives information alone but which produces (Spirit enabled) transformation (2 Cor 3:18+), making disciples (learners) who seek to live supernaturally (enabled by the Spirit - Eph 5:18+) in loving obedience to the will of our Father Who art in Heaven. Preach (exhort, comfort, implore) (3870) parakaleo from para = side of, alongside, beside + kaleo = call) means literally to call one alongside, to call someone to oneself, to call for, to summon. Parakaleo can include the idea of giving help or aid but the primary sense in the NT is to urge someone to take some action, especially some ethical course of action. Sometimes the word means convey the idea of comfort, sometimes of exhortation but always at the root there is the idea of enabling a person to meet some difficult situation with confidence and with gallantry. LAZY TROMBONIST (cf "not with external service") When a conductor took his orchestra on a tour, he found this note under his hotel room door one night, "I think you should know that the fellow in your band who plays the instrument that pulls in and out only bothered playing during the odd moments you were looking straight at him." 1 Timothy 6:3 If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, Amplified 1 Timothy 6:3 But if anyone teaches otherwise and does not assent to the sound and wholesome messages of our Lord Jesus Christ (the Messiah) and the teaching which is in agreement with godliness (piety toward God), BGT 1 Timothy 6:3 εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσιν λόγοις τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ τῇ κατ᾽ εὐσέβειαν διδασκαλίᾳ, KJV 1 Timothy 6:3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; NET 1 Timothy 6:3 If someone spreads false teachings and does not agree with sound words (that is, those of our Lord Jesus Christ) and with the teaching that accords with godliness, CSB 1 Timothy 6:3 If anyone teaches other doctrine and does not agree with the sound teaching of our Lord Jesus Christ and with the teaching that promotes godliness, ESV 1 Timothy 6:3 If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, NIV 1 Timothy 6:3 If anyone teaches false doctrines and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, NLT 1 Timothy 6:3 Some people may contradict our teaching, but these are the wholesome teachings of the Lord Jesus Christ. These teachings promote a godly life. NRS 1 Timothy 6:3 Whoever teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching that is in accordance with godliness, RSV 1 Timothy 6:3 If any one teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching which accords with godliness, YLT 1 Timothy 6:3 if any one be teaching otherwise, and do not consent to sound words -- those of our Lord Jesus Christ -- and to the teaching according to piety, NKJ 1 Timothy 6:3 If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, NJB 1 Timothy 6:3 Anyone who teaches anything different and does not keep to the sound teaching which is that of our Lord Jesus Christ, the doctrine which is in accordance with true religion, NAB 1 Timothy 6:3 Whoever teaches something different and does not agree with the sound words of our Lord Jesus Christ and the religious teaching ASV 1 Timothy 6:3 If any man teacheth a different doctrine, and consenteth not to sound words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; anyone: 1Ti 1:3,6 Ro 16:17 Ga 1:6,7 sound: 1Ti 1:10 2Ti 1:13 4:3 Tit 1:9 2:1,2 *Gr: Pr 15:4 Tit 1:9 3:8 the words: Mt 22:21 28:20 1Th 4:1,2,8 the doctrine: 1Ti 4:7,8 Tit 1:1 2:11-14 2Pe 1:3-7 1 Timothy 6 Resources - Multiple Sermons and Commentaries Related Passages: 1 Timothy 1:3+ As I urged you upon my departure for Macedonia, remain on at Ephesus so that you may instruct certain men not to teach strange doctrines, 2 Timothy 4:3+ For the time will come when they will not endure sound (healthy) doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, 2 Timothy 1:13+ Retain (keep holding to - present imperative see our need to depend on the Holy Spirit to obey) the standard of sound (hugiaino) words which you have heard from me, in the faith and love which are in Christ Jesus. Galatians 1:6-9+ I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; 7 which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. 8 But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! 9As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed! Isaiah 8:20+ (ISAIAH'S FIRST TEST OF ANY TEACHER) To the law and to the testimony! If they do not speak according to this word, it is because they have no dawn. Acts 20:27-32+ “For I did not shrink from declaring to you the whole purpose of God. 28 “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. 29 “I know that after my departure savage wolves will come in among you, not sparing the flock; 30 and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. 31 “Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears. 32 “And now I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified. PAUL ADDRESSES PROBLEM OF FALSE TEACHERS Lock paraphrases 1Ti 6:3-5 - I go back to the warning with which I began. If any teacher sets himself up to teach novel doctrines and does not loyally adhere to sound words--I mean words that come from the Lord Jesus Christ Himself--and to the teaching which is true to real religion, such an one's head has been turned: he has no real knowledge: he is like a delirious patient feverishly excited over this small point and that, fighting with words as his only weapons; and the result is envy, strife, abuse of other teachers, ill-natured suspicions, incessant friction between men whose minds have been confused and who have been deprived of the truth they once knew; they have come to think of religion wholly as a source of gain. (Borrow 1 Timothy 6 Commentary) POSB comments on 1Ti 6:3-5 that "is a most serious and critical passage, a passage that the church must constantly study in order to keep its message and ministry pure. It deals with those who fill the pulpit and classrooms of the church, whether the positions are filled by true teachers or false teachers. Every minister, teacher, leader, and member must heed and search his heart over this description of the false teacher. (Borrow The Preacher's Outline & Sermon Bible : New Testament, King James Version - Thessalonians - Revelation) Wiersbe introduces this verse with an interesting comment - "Don't worry about doctrine," some modern preachers say; "the important thing is spiritual unity." Paul refutes that lie in this section: whenever there is disunity in a church, it is because somebody does not really believe and practice the Word of God. Those who were teaching false doctrine and who would not agree to Paul's teachings were to be noted and dealt with. (Borrow Wiersbe's Expository Outlines on the New Testament - very helpful for teaching or preaching) Donald Guthrie has an interesting comment to ponder in light of the fact that Paul moves from slaves to another subject false teachers - The concluding portion of the Epistle contains no clear sequence of thought, and it is best therefore to deal with it in self-contained sections. There are further reflections about false teachers, and two separate passages dealing with wealth enclosing a personal note to Timothy, concluded by a majestic doxology. The letter then ends with another exhortation telling Timothy how to deal with the heresy, almost like a postscript adding weight to what has already been given in the earlier part of the letter. (Borrow The pastoral epistles : an introduction and commentary) Demarest has a somewhat different thought than Guthrie writing that "This last section of the letter is fascinating, because while it appears to have no orderly structure, deeper reflection discovers a remarkable coherence in Paul's thoughts. He begins by warning Timothy about wasting his time and energy on the false teachers who enjoy nothing more than debates and arguments. Such teachers actually regard godliness as a means of getting wealthy. This thought leads to some profound insights about the dangers of pursuing wealth. Then Paul delivers a most stirring, personal challenge to Timothy, closing with a benediction. But Paul is not quite through, and adds two postscripts--one directed to the wealthy and one to Timothy--both as follow-ups to what had already been said. The very command to teach (IN 1Ti 6:2b) brings to mind the false teachers who were polluting the atmosphere of Ephesus. The picture is that of teachers who major on words and arguments that become smoke screens for godless and selfish living. The key to true teaching is articulated in 1Ti 6:3. It is "the words of our Lord Jesus Christ, and . . . the doctrine which is according to godliness." This close linkage of doctrine and deportment, belief and behavior, is crucial.(BORROW The communicator's commentary. 1, 2 Thessalonians, 1, 2 Timothy, Titus) Hiebert says "With chapter 6:3 we begin the fourth and final main division of the Epistle. The attempt directly to tie the opening verses of this division to the preceding little paragraph about the slaves is unsatisfactory. This is not merely a denunciation of men who are teaching slaves something different than Timothy is to teach them. Paul is again reverting to the false teachers dealt with in the first division. In this concluding division Paul offers Timothy his final instructions and exhortations. In it we have a description of the false teacher (vv. 3-5), a discussion of the relation of godliness and wealth (vv. 6-10), an exhortation to Timothy to live an active life in view of Christ's return (vv. 11-16), a statement of the charge to be given those who are rich (vv. 17-19), and a final appeal to Timothy personally (vv. 20, 21a) Borrow First Timothy- Everyman's Bible Commentary - excellent resource) If anyone advocates a different doctrine (heterodidaskaleo) - "Dr Paul" is going to give his "diagnosis" of a "spiritually sick teacher." "The mark is that he teaches doctrine diverse and incongruous to the Gospel." (Hiebert) False teachers are spiritually diseased and corrupt and infect others so that they are spiritually sick. First note that this "If" introduces a first class conditional sentence, so Paul is warning Timothy that there were false teachers who rejected Paul's teachings (cf. 1Ti 1:3-7; 1Ti 4:1-3). Here Paul does not name names but uses the all inclusive term "anyone." The verb heterodidaskaleo is in the present tense indicating these false teachers were on the scene and actively promoting their false doctrines. Why is this so important? The simple answer is what you believe will determine how you behave, and if what you are taught to believe is unbiblical you can rest assured your conduct will be unbiblical! They teach heterodoxy rather than orthodoxy.

1 Timóteo 6

Vincent writes that eusebeia "is from eu, well, and sebomai, to worship, so that the radical idea is worship rightly directed. Worship, however, is to be understood in its etymological sense, worth-ship, or reverence paid to worth, whether in God or man...In classical Greek the word is not confined to religion, but means also piety in the fulfilment of human relations.... Even in classical Greek, however, it is a standing word for piety in the religious sense, showing itself in right reverence; and is opposed to ungodliness, and profaneness." Vincent goes on to quote a secular definition of eusébeia which is defined as “The recognition of dependence upon the gods, the confession of human dependence, the tribute of homage which man renders in the certainty that he needs their favor — all this is eusébeia, manifest in conduct and conversation, in sacrifice and prayer." Vincent adds that this secular "definition may be almost literally transferred to the Christian word. It embraces the confession of the one living and true God, and life corresponding to this knowledge." (Bolding added)(Vincent, M. R. Word Studies in the New Testament. Vol. 1, Page 3-677) Eusebeia does not imply an inward, inherent holiness but is more accurately an externalized piety.

1 Timóteo 6:6-8

Vincent adds that autarkes (autos = himself + arkeo = to suffice or be sufficient) was "A stoic word, expressing the favorite doctrine of the sect, that man should be sufficient to himself for all things; able by the power of his own will, to resist the shock of circumstance. Paul (referring to Php 4:11-note) is self-sufficient through the power of the new self: not he, but Christ in him." Hebrews 13:5-note Let your character be free from the love of money, being content (present tense - used with an imperative sense in context) with what you have; for (term of explanation - What is the writer explaining?) He Himself has said, "I will never desert you, nor will I ever forsake you (Note that there are 5 negatives in the Greek of this last clause! This should cause us never to doubt that God will leave us!)"

1 Timóteo 6:9

Vincent adds that in regard to the meaning of peirasmos it "is a mistake to define this word as only solicitation to evil. It means trial of any kind, without reference to its moral quality." This distinction is brought out in chapter 1 of James. James first use of peirasmos refers to "trials for good" (as in 1 Peter 1:6+), where he exhorted the saints to Consider it (aorist imperative ~ do it now once and for all!) all (wholly) joy ("whole joy", unmixed joy, without admixture of sorrow, not just "some joy" along with much grief! How is this possible? The Spirit produces His joy in you - see notes Galatians 5:22), my brethren, when (implies temptations are to be expected) you encounter (fall into the midst of so as to be totally surrounded by) various (poikilos - all "shapes and sizes" of) trials (peirasmos), knowing that the testing of your faith produces endurance. (James 1:2-3). Comment: In this context it is clear that God brings (allows) such tests (peirasmos) to prove and increase the strength and quality of one’s faith and to demonstrate its validity (read all of James 1 for full context). Every trial becomes a test of faith designed to strengthen the believer's faith, but if the believer fails the test by wrongly responding, then that test becomes a temptation or a solicitation to evil. The Greek word is essentially neutral. The context (including one's response) determines the practical meaning of the word - either as a test/trial or a temptation (as here in 1Ti 6:9). Later James uses the root verb form (peirazo) explaining that no one should say when he is tempted (peirazo), “I am being tempted (peirazo) by God”; for God cannot be tempted (apeirastos from a = without + peirazo = tempt > incapable of being tempted) by evil, and He Himself does not tempt (peirazo) anyone. But each one is tempted (peirazo) when he is carried away and enticed by his own lust. (Jas 1:13+; Jas 1:14+) Comment: Note that while God may allow a trial or test (peirasmos), He Himself never willingly tempts us to do evil. Our response to the trial determines whether it is best translated as a test (trial) or as a temptation, as called for in the context of First Timothy Six. Matthew

1 Timóteo 6:11

Vincent says that righteousness in this passage is "Not in the Pauline dogmatic sense, but as Ephesians 5:9, moral rectitude according to God's law." Bob

1 Timóteo 6:11

Vincent says that eusebeia "is from eu, well, and sebomai, to worship, so that the radical idea is worship rightly directed. Worship, however, is to be understood in its etymological sense, worth-ship, or reverence paid to worth, whether in God or man… In classical Greek the word is not confined to religion, but means also piety in the fulfilment of human relations… Even in classical Greek, however, it is a standing word for piety in the religious sense, showing itself in right reverence; and is opposed to ungodliness, and profaneness." Vincent goes on to quote a secular definition of eusébeia which is defined as “The recognition of dependence upon the gods, the confession of human dependence, the tribute of homage which man renders in the certainty that he needs their favor — all this is eusébeia, manifest in conduct and conversation, in sacrifice and prayer." Vincent adds that this secular "definition may be almost literally transferred to the Christian word. It embraces the confession of the one living and true God, and life corresponding to this knowledge." (Bolding added. Vincent, M. R. Word Studies in the New Testament. Vol. 1, Page 3-677) C H Spurgeon in his sermon on a "form of godliness" (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) John

1 Timóteo 6:12

Vincent writes that "Calling, in the writings of the apostles, is habitually represented as God’s work." (See What is the effectual calling/call?) MacArthur has good word -The man of God, aware of God’s effectual call to eternal salvation and his own public profession of faith in response to that call, maintains an eternal perspective. He does not engage in the petty, meaningless battles of this world, but focuses on the eternal things. He lives above the mundane and trivial matters of the passing world. He is consumed with what will never pass away—God’s Word and the souls of men. (See 1 Timothy Commentary) Calvin on our calling…Because men would run at random (Ed: Compare Ge 3:9 - where Adam has just sinned and is hiding in shame trying vainly to cover his sin with "fig leaves", while God is calling "Adam, where are you?"! Fallen mankind runs from God, not to God!), and to no purpose, if they had not God as the Director of their course, for the purpose of promoting their cheerful activity, (Paul) mentions also the calling; for there is nothing that ought to animate us with greater courage than to learn that we have been “called” by God; for we conclude from this, that our labor, which God directs, and in which He stretches out His hand to us, will not be fruitless. Besides, to have rejected the calling of God would be a disgraceful reproach; and, therefore, this ought to be a very powerful excitement: “God calls thee to eternal life; beware of being drawn aside to anything else, or of falling short in any way, before thou hast attained it.” (Ed: Notice that in Calvin's last statement we see the juxtaposition of divine calling and human response/responsibility. Oh, the deep, deep mystery of it all, should make all of God's children bow low in humble adoration and praise to the one Who is Holy, Holy, Holy.) The called are those who have been summoned by God… called… by grace (Kaleo - Gal 1:6) through the "gospel" that we "may gain the glory of our Lord Jesus Christ" (Kaleo - 2Th 2:14) to salvation (Kaleo - Ro 8:30-note) saints by calling (Kletos - 1Co 1:2) brought "into fellowship with His Son, Jesus Christ our Lord" (Kaleo - 1Co 1:9) both Jews and Greeks (Kletos - 1Co 1:24) not from among Jews only, but also from among Gentiles (Kaleo - Ro 9:24-note) according to His purpose (Kletos - Ro 8:28-note) to walk worthy (Kaleo - Ep 4:1- note) (to proclaim His excellencies) out of darkness into His marvelous light (Kaleo - 1Pe 2:9-note) for this purpose (to suffer… follow in His steps) - (Kaleo - 1Pe 2:21-note) heavenly calling (klesis) (Heb 3:1-note) (a holy calling) having been called (kaleo) "with a holy" calling (klesis) (2Ti 1:9-note) to be holy yourselves in all your behavior - (Kaleo - 1Pe 1:15-note) to inherit a blessing (following Christ's example) - (Kaleo -1Pe 3:9-note) to His eternal glory in Christ (Kaleo - 1Pe 5:10-note) and return in triumph "with Him" at the end of this age (Kletos - Re 17:14-note). These magnificent Biblical truths on "calling" should cause all the "called of Jesus Christ" to cry out "Glory!", and not to argue with Him, but to adore Him all the more. May our Father grant each of us the inner strengthening by His Spirit that we might be enabled to supernaturally "walk in a manner worthy of the calling with which (we) have been called" (Eph 4:1- note) in Christ! Amen The Battle Still Rages Fight the good fight of faith. — 1 Timothy 6:12 Today's Scripture: Ephesians 6:10-18 The world has changed drastically since my dad stood his ground against the enemy in World War II. Back then, he and his brave comrades fought against nations that were threatening to destroy any country that dared stand in their way. Dad took a bullet in the leg and suffered the painful effects of that injury for the rest of his life. We owe a debt of gratitude to the men and women who fought in that war. Their bravery issued from a cause they believed in—a mission they were willing to die for. They understood that if they did not go overseas, many people would lose their freedom, or even their lives, under the rule of ruthless dictators. Thankfully, the battles of those years are behind us. A different kind of battle still rages today—a battle that we as Christ’s followers must fight every day (Ephesians 6:12). Our enemy, the devil, continues to try to bring down our faith, take over our hearts, and stop the spread of the gospel. He is called “the wicked one” (6:16), and he will always be our enemy. Onward, Christian soldiers, marching as to war, With the cross of Jesus going on before! Christ, the royal Master, leads against the foe; Forward into battle see His banner go! —Baring-Gould Christ's soldiers fight best on their knees. What Are We Holding On To? - Tolkien’s classic The Lord of the Rings trilogy came to life in recent years on film. In the second epic story, the hero, Frodo, reached a point of despair and wearily confided to his friend, “I can’t do this, Sam.” As a good friend, Sam gave a rousing speech: “It’s like in the great stories … Full of darkness and danger they were… Folk in those stories had lots of chances of turning back, only they didn’t. They kept going. Because they were holding on to something.” Which prompted Frodo to ask: “What are we holding on to, Sam?” It’s a significant question, one that we all need to ask ourselves. Living in a fallen, broken world, it’s no wonder that sometimes we feel overwhelmed by the powers of darkness. When we are at the point of despair, ready to throw in the towel, we do well to follow Paul’s advice to Timothy: “Fight the good fight of faith, lay hold on eternal life” (1 Tim. 6:12). In life’s battles, let’s hold on to the fact that good will triumph over evil in the end, that one day we will see our Master and Leader face-to-face, and we will reign with Him forever. You can be part of this great story, knowing that if you have trusted Jesus for salvation you are guaranteed a victorious ending! Though weak and helpless in life’s fray, God’s mighty power shall be my stay; Without, within, He gives to me The strength to gain the victory. —D. De Haan The trials of earth are small compared with the triumphs of heaven. AND YOU HAVE MADE THE GOOD CONFESSION IN THE PRESENCE OF MANY WITNESSES: kai homologesas (2SAAI) ten kalen homologian enopion pollon marturon: And you: Ro 8:28-30, 9:23, 24. Col 3:15. 1Th 2:12. 2Th 2:14. 2Ti 1:9. 1Pe 3:9 5:10 Have made 1Ti 6:13. Dt 26:3, 17-19. Isa 44:5. Lk 12:8, 9. Ro 10:9, 10. 2Co 9:13. Heb 10:23. 2Pe 1:10, 11 Good. Dt 32:42 1 Timothy 6 Resources - Multiple Sermons and Commentaries HAVE YOU MADE THE GOOD CONFESSION? You have made the good confession - Literally this reads "to confess (homologeo) the good or beautiful confession (homologia)." KJV says "hast professed a good profession". Mace says "you made that excellent profession of faith before so many witnesses." What confession? Acknowledging Jesus is the Messiah (see more discussion below), affirming one's loyalty and allegiance to Him.. Have made (confess) (3670)(homologeo from homos = one and the same or together with+ lego = to say; confess from con = together, fateor = to say.) literally means to say the same thing as another and so to agree in one's statements with, to acknowledge, to admit the truth of (an accusation). The aorist tense, indicative mood signifies that this confession was a past, historical event in Timothy's life. Where and when? Before many witnesses. While one cannot be dogmatic, this confession could have been when Timothy was baptized, when he was "ordained" as a pastor (most authorities believe Timothy was pastor of the "first church of Ephesus.") It could also have been when he proclaimed the Word to the believers in Ephesus. One writer says that this good confession in a sense might also include his whole subsequent testimony for the Lord Jesus Christ. Expositor's Greek Testament feels this confession was at Timothy's baptism writing that "In the primitive Church the baptism of an individual was a matter in which the Church generally took an interest and part. The rule laid down in The Didache, 7, shows this: “Before the baptism let him that baptizeth and him that is baptized fast, and any others also who are able”. (1 Timothy 6 Commentary) Paul is clearly using homologeo in the present context with the sense of acknowledging or professing publicly, specifically of making a statement of what Timothy believed and to Whom he gave his allegiance (homologeo can reflect a public acknowledgment of one's allegiance). We see homologeo used in the sense of confessing that one believes in Christ in Romans where Paul states… that if you confess (homologeo) with your mouth Jesus as Lord (Something Timothy had done in the past), and believe in your heart (Notice that what comes out of the mouth is a reflection of what is in one's heart, cp Mt 12:34) that God raised Him from the dead, you shall be saved (Receive eternal life), for (term of explanation) with the heart man believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. Calvin on why Paul would mention his good confession now "And hast confessed a good confession. By mentioning his former life, the Apostle excites him still more to persevere; for to give way, after having begun well, is more disgraceful than never to have begun. To Timothy, who had hitherto acted valiantly, and had obtained applause, he addresses this powerful argument, that the latter end should correspond to the beginning. By the word confession I understand not that which is expressed in words, but rather what is actually performed; and that not in a single instance merely, but throughout his whole ministry. The meaning therefore is: “Thou hast many witnesses of thy illustrious confession, both at Ephesus and in other countries, who have beheld thee acting faithfully and sincerely in the profession of the gospel; and, therefore, having given such a proof of fidelity, thou canst not, without the greatest shame and disgrace, shew thyself to be anything else than a distinguished soldier of Christ.” By this passage we are taught in general, that the more any of us excels, the less excusable is he if he fail, and the stronger are his obligations to God to persevere in the right course. (1 Timothy 6 Commentary) Good (2570) kalos describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. Kalos is good with emphasis (as discussed below) on that which is beautiful, handsome, excellent, surpassing, precious, commendable, admirable. In classical Greek kalos was originally used to describe that which outwardly beautiful. Other secular uses of kalos referred to the usefulness of something such as a fair haven, a fair wind or that which was auspicious such as sacrifices. Kalos referred to that which was "morally beautiful" or noble and hence virtue was called "the good" (to kalon). Confession (3671)(homologia from homoú = together with + légo = say) means literally the statement of the same thing and thus expresses agreement with another. It represents the open expression of one's allegiance to a proposition or a person. Such a confession is the effect of deep conviction regarding the facts (Truth). True faith should not be hidden. THOUGHT: Have you been baptized? If not this is a wonderful time to give the good confession in the presence of many witnesses! Are you making a good confession by living the supernatural life in such a way before the watching world which is lost and dead in their trespasses and sins? You are writing a Gospel, A chapter each day, By the deeds that you do And the words that you say. Men read what you write, Whether faithful or true: Just what is the Gospel According to you? -- Author unknown John MacArthur sums up 1Timothy 6:12 writing that "The man of God, aware of God’s effectual call to eternal salvation and his own public profession of faith in response to that call, maintains an eternal perspective. He does not engage in the petty, meaningless battles of this world, but focuses on the eternal things. He lives above the mundane and trivial matters of the passing world. He is consumed with what will never pass away—God’s Word and the souls of men. Witnesses (3144) (martus/martys) in this context describes the witness as an observer of the historical event (Timothy's confession). J C Philpot's devotional… "Fight the good fight of faith, lay hold on eternal life." 1 Timothy 6:12 It is through faith that the power whereby God keeps his people, acts and is made known, and it is very instructive and encouraging to be able to trace in our own hearts the connection between the power of God and the actings of faith. We are not carried to heaven as passengers are carried by the express train, so that if once in the carriage they may go to sleep, look out of the window, or read the newspaper without fear of losing their way, or not reaching their destination. Though kept by the power of God, we have to fight every step of the way. It is this living, fighting, struggling, and yet eventually conquering faith, which sets the tried and exercised child of God at such a distance from the loose and careless doctrinal professor, who is hardened and emboldened to presume, and even walk in ways of sin and death by holding the doctrine of being kept by the power of God, without knowing anything of the secret way by which this power works and keeps. To such we may adapt the language of James. You believe that the elect of God are kept by his Almighty power unto salvation. "You do well; the devils also believe and tremble"--which you do not if you be one of these loose professors. But does God keep you? Does he keep you from evil, that it may not grieve you? Does he keep your eye single, your conscience tender, your heart prayerful, your life and walk circumspect, your eye from adultery, your tongue from folly, your hands from covetousness, and your feet from the ways of pride and worldliness? You have no evidence that you are an heir of God and are being kept by his power unto salvation, unless you have some experience how he keeps, and that as it is by power on his part, so it is through faith on yours. Whenever we slip, stumble, or go astray, it is through the power of unbelief; and whenever we stand, fight, or prevail, it is by faith. "Lay hold on eternal life." 1 Timothy 6:12 The main office of the hand is to take hold of and grasp an object. The human hand is a masterpiece of anatomy, the fingers and the strong matching thumb being expressly constructed by their Divine Craftsman to seize and retain objects; and therefore every muscle, artery, vein, and nerve conspire together to fulfill this destined office. Is there not in the office of faith something analogous to and corresponding with this? What says the Lord? "Let him take hold of my strength that he may make peace with me, and he shall make peace with me." There is a taking hold, then, of God's strength. Is not this by faith? Is there any other grace of the Spirit which takes hold of the Lord, as Jacob took hold of the wrestling angel, or as sinking Peter laid hold of the hand of Jesus? "Lay hold on eternal life," is Paul's charge to Timothy. But how is eternal life, and especially Jesus, "the Life," laid hold of, except by faith? "He that believes on me," says Jesus, "has everlasting life." He has it by laying hold of it. So we read also of "fleeing for refuge to lay hold upon the hope set before us" (Heb. 6:18). As the manslayer fled for refuge to the appointed city, and when his hand grasped the gates was safe, so guilty sinners flee for refuge to the Lord Jesus, and by faith lay hold upon the hope set before them in the gospel of the grace of God.

1 Timóteo 6:13-14

Vincent adds that paraggello was "A strong word, often of military orders. Aristotle uses it of a physician: to prescribe. Originally (paraggello meant) to pass on or transmit; hence, as a military term, of passing a watchword or command; and so generally to command. Paraggello in some contexts was like our modern subpoena, and to disregard it made a person liable to severe punishment. It was used for a doctor’s prescription or instruction to their patient. Every use of paraggello includes the inherent idea of binding the hearer or recipient in a way that they make the proper response to the charge or instruction. Paraggello was used 5 times in 1Timothy (1Ti1:3 4:11 5:7 6:13,17) and therefore is clearly a key word (see discussion of importance of recognizing/observing key words), one that Paul wants Timothy to understand and to obey implicitly… 1 Timothy 1:3 As I urged you upon my departure for Macedonia, remain on at Ephesus so that you may instruct certain men not to teach strange doctrines, 1 Timothy 4:11 Prescribe (present imperative) (command 1Ti 4:11KJV) and teach these things. John

1 Timóteo 6:13-14

Vincent comments that entole was "The word for a single commandment or injunction, but used also for the whole body of the moral precepts of Christianity (Ed: This latter sense in as 2Pe 2:21; 3:2)." The phrase keep the commandment is repeated used by the Apostle John (Jn 14:15, 21; 15:10; 1Jn 2:3, 4; 3:22, 24; 5:3) "SAINT" & "STAIN" DON'T SHUFFLE THE LETTERS! Without stain (784)(aspilos from a = without + spílos = spot) is an adjective which literally means without spot, blemish or defect (outward condition). Figuratively (in a moral sense) aspilos describes one who is pure in regard to their inward character. Paul is calling for Timothy (and by application all believers) to manifest flawless integrity, untainted character and uncompromising holiness (separation from that which is profane, common and defiling of one's character). Paul is not implying Timothy (or we) will attain perfection, but he is calling for him (and us) to make this the general "direction" of one's life (as enabled by the Holy Spirit [cp Ro 8:13-note] and the amazing grace in which we stand [1Pe 5:12-note]). The only reason it is even possible for believers to keep themselves without stain (and reproach) is because Jesus was truly and fully without stain or reproach, Peter describing His blood which redeemed us (1Pe 1:18-note) (redeemed = paid the price to set us free from bondage to Sin which indwells us in the form of the flesh) as the… precious blood, as of a lamb unblemished and spotless (aspilos), the blood of Christ. (1Pe 1:19-note) Based upon the Victory of our Lord Jesus Christ at Calvary (where Christ as our "Substitute" sacrificially shed His precious, unblemished blood on our behalf, providing eternal atonement for our sins and completely propitiating the wrath of the Father) believers have everything necessary (cp 2Pe 1:3, 4-note) to fulfill commands like those from the apostle Peter to be spotless… Therefore (term of conclusion), beloved, since you look for (prosdokao - expectantly, with great anticipation and sure hope) these things, be diligent (aorist imperative = command like a general to his troops to make every effort, to be eager) to be found by Him in peace, spotless (aspilos) and blameless (2 Peter 3:14) Comment: You did ask the questions didn't you? Why the "therefore?" "What things?" In context, this is a reference to the , a prophetic certainty that should radically impact our present conduct ("be diligent… "), in the same way as the truth of the soon "appearing of our Lord Jesus Christ!" Notice the powerful spiritual dynamic that what (Who) you are looking for will determine what (Who) you are living for (self or Savior)! And notice that Paul uses the same motif to encourage young Timothy to keep the commandments. The idea is to remember that Jesus is coming back (soon), so live accordingly! Indeed, "Take hold (aorist imperative) of the eternal life to which you were called! (1Ti 6:12) James gives us a Biblical description of real religion from God's perspective, writing that… Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained (aspilos) by the world (kosmos - which is simply but accurately described as "Society apart from God!"). (James 1:27-note) Comment: How can a saint become a stain? (Notice these two words differ only by the placement of one letter) What is the stain producing culprit according to James? Without… reproach (423) (anepileptos from a = without + epilambáno = to seize, to lay firm hold) is an adjective which literally describes that which cannot be seized. It is one who cannot be laid hold upon, so to speak, which metaphorically describes one who is inculpable, cannot be criticized (above criticism), inviolable (i.e., not tarnished, eg, as to one's honor, character, etc), unassailable (i.e., not liable to personal attack or question of character), irreprehensible (i.e., not to be blamed or censured; free from fault). The anepileptos individual is one who has nothing in their words, actions or deeds upon which an adversary could seize to make a charge. This person demonstrates conduct which is irreproachable, above criticism, without fault. He has a higher morality on which no blame can be found to base an accusation. Do not attempt to obey this lofty charge in your own strength! Cast off any sense of self reliance and rely wholly on the Spirit of Christ to give you the desire and the power to live without… reproach (cp Php 2:13NLT-note). There are only 2 other uses of anepileptos in the NT… 1Ti 3:2 An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, 1Ti 5:7 Prescribe (paraggello in the present imperative) these things (remember when you see the phrase "these things", stop and interrogate with the 5W/H'S, taking time to check the context for answers) as well, so that they may be above reproach. It should be noted at this point that some commentaries interpret without stain or reproach as actually modifying the commandment rather than "you" (Timothy), so that it is not Timothy per se who should be without stain or reproach, but it would be the commandment that should be so characterized. John Stott comments that "Commentators also differ whether the words without spot or blame apply to Timothy or to the command. Perhaps the Revised English Bible is best: ‘I charge you to obey your orders without fault or failure.’ (Borrow Guard the truth : the message of 1 Timothy & Titus) George Knight comments that "The two adjectives seem to refer to the clause keep the commandment considered as a whole, Timothy’s keeping of the commandment, rather than any one word within it. Aspilos may refer to transgressions of the commandment, and anepileptos to failures in keeping its positive aspects. (Ibid) The Pulpit Commentary (1 Timothy 6 Commentary) has a good argument that the context (the subsequent mention of the appearance of Christ) favors the two adjectives modify a person (Timothy) not the commandment per se… the consideration that the idea of the person being found blameless in, or kept blameless unto, the Coming of Christ, is a frequent one in the Epistles (Jude 1:24; 2Pe 3:14; 1Co 1:8; Col 1:22; 1Th 3:13; 5:23). Comment: In other words the fact of the Second Coming is repeatedly seen as a truth (incentive) which motivates a person to godly conduct (without stain or reproach), favors these adjectives as describing Timothy rather the commandment per se. Newport J D White seems to resolve the difficulty by combining the two ideas explaining that "If Timothy “keeps himself unspotted” (Jas 1:27) and “without reproach,” the commandment, so far as he is concerned, will be maintained flawless. (1 Timothy 6 Commentary) Thomas Lea also combines the two interpretations writing "The keeping of the command was to be unspotted by the contaminations of the heretics and was to be a type of obedience not exposing God’s commands to fault or blame. (New American Commentary) Until the appearing - Until is an important "time phrase" in Scripture (Study the section on expressions of time) and deserves our "undivided attention." One should always interrogate (Study the section on interrogating Scripture using the "5W/H'S") time phrases with questions like "What will happen then?", "What difference does this make?", "How should I respond in light of the truth revealed by this time phrase?" "How long would Timothy need to keep the commandment without spot or stain?" Until Christ returned! Conscious contemplation of Christ's coming would help Timothy fight a good fight, finish the course and keep the faith, even as it had motivated his mentor who in his final words declared… I have fought the good fight, I have finished the course, I have kept the faith; in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing (epiphaneia) .(2Ti 4:7, 8) Until means "up to the point in time or the event mentioned." The idea is "up to a stipulated time." What "time" is stipulated by Paul in this passage? Obviously in context the time referred to is the blessed appearing of Christ, Who will return to bring an end to the evil of this present, passing world. Notice the text does not say "when" He will return but clearly promises that He will return. What happens when He appears? Among a number of things that will transpire when Christ returns, the apostle John informs us… BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. Even so. Amen. (Revelation 1:7-note) Comment by Tony Garland (reference): The OT Scriptures predicted a “coming one” (Dt 18:15-18; Ps. 2:1-12-see Garland's study of "Why do the Nations Rage"; Ps 22:1-31; 118:26; Isa 9:6-note; Isa 48:16; 53; 61:1; Jer. 23:5-8; Da 9:25-note; Mic. 5:2; Zec. 2:8-11; 6:12-15; etc). This was the expectation of those among whom Jesus ministered (Jn 1:21; 1:45; 6:14; 7:40). John the Baptist knew of these predictions and sent his disciples to Jesus inquiring, “‘Are You the Coming One (ho erchomenos = defines a specific "Coming One"), or do we look for another?’” [bolding added] (Mt 11:3; Lk 7:19). Peter and Stephen explained that it was Jesus who fulfilled these predictions (Acts 3:22; 7:37). Yet this Coming One represented a Scriptural enigma. At times, He was said to be victorious King who would reign forever (Nu 24:17; Isa 9:6-7-note). But He was also forsaken, despised, rejected, and crushed (Ps 22:1-31; Isa 53:1-12). How could these seeming contradictions be reconciled? Some chose to apply these passages to two different individuals, a “suffering Messiah” (Messiah ben-Joseph) and a “victorious Messiah” (Messiah ben-David ["ben" is the Hebrew word for "son"]). Others held that the fulfillments were mutually exclusive and which would eventuate depended upon the obedience of Israel. The key which unlocks this mystery is the resurrection of Messiah (Ps. 16:10; Isa. 53:1-12). He would come once, die for the sins of the world, be resurrected back to life, and come a second time in judgment. His First Coming, death, and resurrection are now past. All that remains is His reappearance as described to John here and elsewhere in the NT. It has been estimated that one out of every twenty-five verses in the New Testament refers to the Second Coming. (John MacArthur) THE TWO COMINGS OF CHRIST FIRST APPEARING SECOND APPEARING In Humiliation In Exaltation To be killed To kill His enemies To serve To be served As Suffering Servant As Conquering King The challenge of the book of the Revelation to every person is to… BE READY FOR HIS RETURN! He is coming (present tense) and every eye will see Him (future tense). The grammar places the event on the edge between the present and the future—the futuristic present. It is ‘about to occur.’ It is imminent (See discussion on imminency): The verb form (of "coming" in Rev 1:7) is erchetai (Ed: Parsing of the verb = erchomai which means coming) is an example of the futuristic use of the present tense, the future connotation being provided by the word’s meaning. The idea is that Christ is already on His way, i.e., He is in the process of coming and hence will arrive. This use of the present tense enhances emphasis on the imminence of that coming (Ed: Compare the same verb erchomai in the present tense in Jesus' prophecy that He would return again in John 14:3). This same verb (erchomai) is used directly or indirectly eleven more times in this book in reference to the return of Christ (cf. Rev. 1:4, Rev 1:7; Rev 1:8, Rev 2:5, Rev 2:16; Rev 3:11; Rev 4:8; Rev 16:15; Rev 22:7, Rev 22:12, Rev 22:20 [twice]), seven coming from the lips of Christ Himself (Rev. 2:5, 16; 3:11; 16:15; 22:7, 12, 20). The current verse obviously is the theme verse for the whole book. Comment: In light of the fact that the return of Christ is such a clear key word in the Revelation, what truth (and what application) do you think the Holy Spirit is trying to convey to the church in these last days? May God grant His children, who compose His body, the church, ears that have been opened and hearts that are tender to and tremble at His Word, so that we might be able to hear clearly and obey immediately what the Spirit is saying regarding the imminent appearing of our Lord Jesus Christ. Amen (cp Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:6, Rev 3:13, Rev 3:22) THE DAY OF HIS APPEARING THE DAY OF RECKONING In the mid-1800's the godly self taught Lutheran saint, Joseph A Seiss penned one of the most literal interpretations of the book of the Revelation (The Apocalypse: Lectures on the Book of Revelation) and in that commentary, he addressed one of the practical aspects of the Second Coming… Brethren, I do not wonder that worldlings and "half-Christians" (Ed: Not sure what Seiss means by this description.) have no love of this doctrine, or that they hate to hear about Christ’s speedy coming. It is the death knell of their gaieties and pleasures—the turning of their confidence to consternation—the conversion of their songs to shrieks of horror and despair. There is a day coming, when “the loftiness of man shall be bowed down, and the haughtiness of man shall be made low;” [Isa. 2:11-note, Isa 2:17-note] when there shall be "upon the earth distress of nations, with perplexity;" when "all the tribes of the earth shall mourn;" when men shall "go into the holes of the rocks, and into the caves of the earth," "into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his majesty;" when men "shall seek death, and shall not find it; and shall desire to die, and death shall flee from them." And that day is the day of Christ's coming, and those dismayed ones are such as love not his appearing. Fear and dread shall fall upon the wicked; trouble and anguish shall make them afraid; and men's hearts shall fail them for fear, and for looking after those things that are coming on the earth. The saints will then have been caught away to their Lord. From the same field, the same shop, the same bed, one shall have been taken and the other left. And on those remaining ones, who had not watched, neither kept their garments, nor made themselves ready, shall the terrors of judgment fall, and not a family or tribe of all that live shall escape. (The Apocalypse: comment from bottom of page 57) Why would Paul mention the Second Coming of Jesus Christ in this context? What has he just written to Timothy? Paul had just exhorted Timothy to keep the commandment. Clearly, the fact that Christ will return and that His return is imminent and was imminent even in Paul's day (See discussion of Imminency), serves to motivate one to discipline themselves for godliness and keep the commandment without stain or reproach. If one is continually mindful that they might see Christ at any moment, it will (or should) effect a "high level" of (Spirit enabled) ethical behavior! (cf Vertical Vision empowers Horizontal Living) Hiebert underscores the sense of Christ's imminent return writing…The word “appearing” or “manifestation” emphasizes the visibility and glory of the coming Lord Who is now hidden and invisible to human sight in Heaven. This statement of the termination of the charge shows that the writer did not conceive of the return of Christ as some event in the remote future. Like the other New Testament writers, Paul kept the truth of the Lord’s return in the foreground of his thinking and hopes. While Paul eagerly looked for that event, he never pretended to know the date of the return. The overwhelming magnitude of the Second Coming made it seem near and shrivel up all intervening time, like some vast mountain, which, as it rears its gigantic peak above the horizon, seems near, though actually a long distance away. (Borrow First Timothy- Everyman's Bible Commentary - excellent resource)

1 Timóteo 6:15

Vincent notes that this verse is the only use of dunastes to describe God. He adds that in Classic Greek writings dunastes was… applied to Zeus (Sophocles Antig. 608). In Aesch. Agam. 6, the stars are called bright rulers (lamproi dunastai), as the regulators of the seasons. The only other uses of dunastes in the NT are… Luke 1:52 "He has brought down rulers from their thrones, And has exalted those who were humble. Acts 8:27 And he arose and went; and behold, there was an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure; and he had come to Jerusalem to worship. Dunastes is use in 73 verses in the Greek (Septuagint = Lxx) (often translated as "ruler" but not necessarily divine, adversary - Job 6:23, tyrants or oppressors - Job 27:13) (34x in the apocrypha and 39x in the non-apocrypha) - Ge 49:24; 50:4; Lev 19:15; Jda. 5:9; 1Sa 2:8; 1Chr 28:1; 29:24; Jdt 2:14; 9:3; 2 Macc 3:24; 9:25; 12:15, 28; 15:3, 4, 5, 23, 29; 3 Macc 2:3; 5:51; 6:4, 39; Ps 71:12; Odes 3:8; 4:14; 9:52; Pr 1:21; 8:3, 15; 14:28; 17:26; 18:16, 18; 23:1; 25:6f; 31:4; Job 5:15; 6:23; 9:22; 12:19; 13:15; 15:5, 20; 27:13; 29:12; 36:22; Wis 5:23; 8:11; Sir 4:27; 7:6; 8:1; 10:3, 24; 11:6; 13:9; 16:11; 41:17; 46:5, 7, 16; Amos 6:7; Nah 3:18; Hab 3:14; Isa 5:22; Jer 41:19; Dan 2:10; 8:24; 9:6, 8; 11:5, 15; Dat. 3:94; There is one familiar verse that uses dunastes… Job 13:15 (NAS) "Though He slay me, I will hope in Him. Nevertheless I will argue my ways before Him. Job 13:15 (English of the Lxx) Though the Mighty One (dunastes) should lay hand upon me, forasmuch as he has begun, verily I will speak, and plead before him