1 Timóteo 6

William Hendriksen · Citado em PreceptAustin

1 Timóteo 6

Hendriksen says: A Christian slave who had a Christian master might be inclined to say in his heart, "If my master is really a Christian, how can he keep me as his slave? His religion must not amount to very much. Besides, how can I be equal to my master in church (Gal. 3:28), and yet inferior to him at home?" Such an attitude would lead to trouble all around. So the apostle recommends the very opposite attitude: if the slave is in an exceptionally privileged position, having a believing master, let him render exceptional service! Christian masters are brothers in Christ. They are believers, beloved, loved both by their fellow-believers and by God. And not only for this reason should slaves serve such masters all the better, but also because the latter are gentle and considerate. Christian employers are the ones who "reciprocate this kind service." They are taking upon themselves the responsibility of giving a return for the ready and enthusiastic co-operation of their slaves. But shall we still say slaves; have not the slaves become servants now? (Borrow Exposition of the Pastoral Epistles) Hiebert says: The fact that the master is also a believer must not be a pretext to “despise” or “think down on, disdain” them but should rather promote greater respect and better service. “Let them rather serve them.” A slave is under obligation to render service to any master. The fact that his master is a Christian should inspire him to render even better service, since the one who receives “the benefit” of his hearty service is “believing and beloved.” (Borrow First Timothy- Everyman's Bible Commentary - excellent resource)

1 Timóteo 6

Hendriksen says: It is clear that in this passage the word used in the original means slaves, not servants. It frequently has the latter meaning, and even in the present passage the apostle is trying his level best to change the slave into a beloved servant. p. 191 (Borrow Exposition of the Pastoral Epistles)

1 Timóteo 6

Hendriksen adds: Whenever it is at all possible thus to respect the master, let the slave do so, in order that the name of God and the doctrine be not reviled (literally, be not blasphemed)....God's redemptive revelation in Christ, in other words God's Name, and also His instruction, the teaching of the Gospel, would become contemptible in the eyes of the masters if the slaves treated them with disdain and the spirit of rebellion. And nothing is more important than God's Name and His Doctrine! These must not be exposed to ridicule or abuse. p. 193 (Borrow Exposition of the Pastoral Epistles) Lenski elaborates on the necessity of slaves to honor masters writing "If a Christian slave dishonored his master in any way by disobedience, by acting disrespectfully, by speaking shamefully of his master, the worst consequence would not be the beating he would receive but the curses he would cause his master to hurl at this miserable slave's God, his religion, and the teaching he had embraced: "So that is what this new religion teaches its converts!" Instead of bringing honor to the true God and the gospel of his high and holy Name, as every Christian should be anxious to do, this slave would bring about the very opposite, to the devil's delight. pp. 694-95 (See Interpretation of St Paul's Epistles to Timothy)

1 Timóteo 6

Hendriksen says: This God is ever true to His promise. He is the God of love. He richly provides. Note play on words: "As for those (who are) rich, charge them . . . not to have their hope set on . . . riches, but on God, who richly provides."

1 Timóteo 6

Hendriksen - What should be the attitude of the rich is continued, with this difference: in verse 17b their proper attitude toward God has been pointed out; now in verse 18 their correct relation toward other people, particularly toward other believers is set forth....A rich church-member should strive to be rich in noble deeds, in "beautiful works," as was Mary of Bethany. He should be quick to give, being ever ready to share what he has with others who belong to the fellowship or community of believers in Christ. He should do this in the spirit of Acts 2:42-44; Acts 4:34-37. (Borrow Exposition of the Pastoral Epistles) Be a generous giver, for in so doing you are like God the greatest generous Giver. Hiebert - The duties they are to fulfill, v. 18. That Paul is not thinking of any selfish gratification in the use of wealth is shown by the positive duties he sets before the rich. Four duties, named in pairs, are indicated. "That they do good, that they be rich in good works." The present tense names them as continuing duties. They are to live lives of holy beneficence (ED: generous giving, or the quality of being generous and doing good) and are to use their wealth as a means for the performance of noble deeds in abundance. This is the way in which the rich may truly enjoy their wealth. The second pair gives specific points, "that they be ready to distribute, willing to communicate." The former is literally "to be sharing well or generously with." It points to the personal attribute of being a generous, liberal giver, sharing with others that which they have received from God. (Borrow First Timothy- Everyman's Bible Commentary - excellent resource) Don Anderson - I found this little statement on the top of a letter that was wrapped around a generous gift to the Ministries: What the heart gives away is never gone; It is kept in the hearts of others. David Guzik makes a good point - Being a giver, and doing good with our resources is what guards our heart from materialism and trusting in uncertain riches. i. Many think the main reason for giving unto the Lord is because the church needs money. No. The most important reason to give is because you need to be a giver. It is God’s way of guarding you against greed and trust in uncertain riches. God will provide for His work even if you do not give; but what will happen to you? Do good (14)(agathoergeo from agathos = benevolent + ergon = work) only here in the NT (hapax legomenon) and means to do that which benefits others, to do good, to confer benefits, be beneficent toward poor and needy: Do good is in the present tense signifying this is to be our lifestyle. The active voice calls for us to make a choice of our will, thus our doing is to be volitional and not conditional. Zodhiates adds "To do good to others, to work good, i.e., to act for someone's advantage or benefit. In 1 Tim. 6:18, Paul admonishes the rich to "do good" (agathoergeín, pres. inf. of agathoergéō) with their riches. Believers are not to become conceited and trust in their riches but are to trust God and be benevolent, otherwise riches can be a curse instead of a blessing. Rather than striving for material wealth, believers are to be "rich in good [kalos, things good in themselves, instead of agathós <G18>, benevolent] works." Agathoergéō is similar in meaning to agathopoieo, to do good. In Acts 14:17, the UBS text has agathourgón instead of agathopoión as in the TR. Agathopoiéō denotes not simply the doing of good works, as expressed by agathoergéō, but also the benefit of those works to others (Luke 6:9, 33, 35). God is said to do good (agathoergeín). God does good (agathoergeí) because it is His nature to do so; He cannot do evil. However, man may not necessarily benefit by that good due to his own sinfulness. The good which God does sometimes turns out to man's detriment because of man's attitude. Thus God's agathoergía (the fem. noun of agathoergéō) does not always turn out to be His agathopoiía (the fem. noun of the verb agathopoieo), good that benefits others. Agathopoieo in Acts 14:17 (TR) would speak of God's intended benevolence and not only a demonstration of His character, agathoergéō (UBS). (Borrow The Complete Word Study Dictionary: New Testament) Be rich (abounding in riches) (4147) plouteo from ploutos = wealth) means to be or become rich or wealthy (Lk 1:53, 1 Ti 6:9) and is used figuratively of spiritual riches (cp Lk 12:21+). In 1Ti 6:18 Paul is saying in essence do not be like the rich in the church in Laodicea which Jesus described as follows "Because you say, “I am rich, and have become wealthy, and have need of nothing,” and you do not know that you are wretched and miserable and poor and blind and naked, 18 I advise you to buy from Me gold refined by fire so that (TERM OF PURPOSE) you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see." (Rev 3:17-18+) Good (2570) kalos describes that which is inherently excellent or intrinsically good (good as to quality and character), providing some special or superior benefit. Kalos is good with emphasis 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). Generous (2130)(eumetadotos from eu = good + metadidomi = to give a share of) means ready to impart, denoting a readiness to share generous, liberal, bountiful. Only here in Scripture (hapax legomenon). Gilbrant - "It conveys the sense of being ready to give in an empathetic manner (literally meta plus didōmi, “give with,” is intensified by the prefix eu). The emphasis, however, does not stop with merely the attitude of giving but includes carrying out the action. Eumetadotos implies the specific giving or sharing of one’s worldly goods, whatever they may be. In this sense, then, acts or deeds of mercy are in mind." (Complete Biblical Library) Ready to share (2843)(koinonikos from koinonos - partaker, sharer) relates to the word for fellowship (thus describes fellowship in "shoe leather," the doing attitude and aspect of fellowship) sharing what is one's own, liberal, generous, characterized by a readiness to share with others, gladly giving others a share. Only here in Scripture (hapax legomenon). This word describes the person who is willing to share everything with others after the example of the first Christians in Jerusalem, who in actuality shared all things (Acts 2:32-35,44+). THOUGHT - Would others describe you as a "koinonikos person?" If so, beloved, your reward in heaven will be greater than you can possibly even imagine now on earth! Overcoming Greed Let them do good, that they be rich in good works, ready to give, willing to share. —1 Timothy 6:18 Today's Scripture: 1 Timothy 6:6-19 Greed — it has toppled highly paid executives, brought down giant corporations, and cost thousands of workers their jobs and retirement funds. One columnist has written that unrestrained corporate greed is a greater threat than terrorism. Greed whispers in our ear that we would be happier if we had more money, more things, and more power. It creates discontent and a growing desire to do whatever it takes to gain position and possessions. But the Bible commands us to trust in God, not in“uncertain riches”(1 Timothy 6:17). Paul told Timothy that the way to overcome greed is to flee from it and to“pursue righteousness, godliness, faith, love, patience, gentleness”(1 Timothy 6:11). And those“who are rich in this present age,” who have more than is needed, should“be rich in good works, ready to give, willing to share”(1Ti 6:17-18). God’s riches fill up our supply, Whatever we may need, So we can then be generous And not controlled by greed. —Sper The best remedy for greed is generosity. The Gift Of A Day Let them . . . be rich in good works, ready to give, willing to share. — 1 Timothy 6:18 Today's Scripture: Colossians 3:12-17 Leda could have done a hundred other things that day. As a substitute teacher, she could have said yes to the early morning call and spent the day earning money while doing something she enjoys. Or she could have chosen to stay home and work in the garden, wash windows, and get a number of other chores done. Or she could have relaxed and read a good book. But Leda Graybill chose to spend the day with my wife and me. We were in Central Pennsylvania for a conference, and we had time during the day to explore the mountain area. Leda volunteered to accompany us so we could get to the right places and see the best sights. We deeply appreciated her companionship and help. I think it was an act of true Christian kindness for Leda to give us a day of her life. It’s exactly the kind of thing brothers and sisters in Christ should be doing for one another when the opportunity arises. But so often we’re blocked by a schedule that’s too tight, financial obligations that leave us no room for anything but making money, or a preoccupation to satisfy our own desires. If we observe another's need, And try that need to fill, Then in the name of Christ our Lord We do the Father's will. —Hess We're richer when we give and poorer when we keep. The Man in Seat 2D Be rich in good deeds, and [be] generous and willing to share. 1 Timothy 6:18 Today's Scripture & Insight: 1 Timothy 6:17–19 Kelsey navigated the narrow airplane aisle with her eleven-month-old daughter, Lucy, and Lucy’s oxygen machine. They were traveling to seek treatment for her baby’s chronic lung disease. Shortly after settling into their shared seat, a flight attendant approached Kelsey, saying a passenger in first class wanted to switch seats with her. With tears of gratitude streaming down her face, Kelsey made her way back up the aisle to the more spacious seat, while the benevolent stranger made his way toward hers. Kelsey’s benefactor embodied the kind of generosity Paul encourages in his letter to Timothy. Paul told Timothy to instruct those in his care with the command to “do good, to be rich in good deeds, and to be generous and willing to share” (1 Timothy 6:18). It’s tempting, Paul says, to become arrogant and put our hope in the riches of this world. Instead, he suggests that we focus on living a life of generosity and service to others, becoming “rich” in good deeds, like the man from seat 2D on Kelsey’s flight. Who has been “generous and willing to share” with you? With whom can you share generously today? God, please give me a generous spirit as I renew my hope in You. Read about learning to love like Jesus Profit Sharing Let them do good, that they be rich in good works, ready to give, willing to share. — 1 Timothy 6:18 Today's Scripture: 1 Timothy 6:6-19 A businessman who sold his road construction company stunned his employees by dividing a third of the profit among them. Each of his 550 workers received a share of the $128 million, with some of his long-term associates getting bonuses of $1 million each—tax free. “It’s sharing good times, that’s really all it is,” the owner said. “People work exceedingly hard for us. . . . I wanted to go out doing the right thing.” A friend once said to me, “Sometimes God doesn’t entrust us with money, because we want to keep it while He wants us to give it away.” I pondered this statement in light of the generous business owner and the words of Scripture directed toward those “who are rich in this present age” (1 Timothy 6:17). Paul said, “Let them do good, that they be rich in good works, ready to give, willing to share” (v.18). It’s easy to say, “Well, if I had millions of dollars, I’d be happy to share what I have with others.” But would I? What riches of time, talent, or treasure am I hoarding today? What has God given me that I am unwilling to share? Help us, Lord, while we are living To be faithful, kind, and true; Jesus, bless our humble giving So that others may find You. —Johnson The Lord sees not only how much we give, but also how much we keep. Don’t Forget Let them do good, that they be rich in good works, ready to give, willing to share. —1 Timothy 6:18 Today's Scripture: Deut. 24:17-22 Some mornings as I leave for work, my wife says to me, “Don’t forget to . . .” Later in the day, she’ll phone me and ask, “Did you forget?” We all have a tendency to forget. I think that may be why God repeats important truths to us. Twice in Deuteronomy 24, the Lord reminded the Israelites that they were slaves in Egypt but they had been rescued and redeemed by Him (vv.18,22). Through Moses, He told them, “You shall remember that you were a slave in Egypt, and the Lord your God redeemed you from there” (v.18). Because they had been redeemed, the Israelites had certain responsibilities that the Lord wanted them to remember. Moses said, “I command you to do this thing” (v.18). What was “this thing”? They were told to care for “the stranger, the fatherless, and the widow” (v.19). If part of the harvest was left in the fields, they were to leave it for these needy people. He reminds them of the people in verses 20 and 21 also. For Further Study Read the following Scriptures and determine how you might apply them to your life: Romans 12:1-13; 1 Corinthians 12:1-11; 2 Corinthians 9:6-8; Titus 3:14. Getting gratifies, but sharing satisfies. Willing To Share Be rich in good works, ready to give, willing to share. —1 Timothy 6:18 Today's Scripture: 1 Timothy 6:6-10,18 Followers of Jesus are to be “rich in good works, ready to give, willing to share” (1 Timothy 6:18). This was demonstrated in the aftermath of the tsunami disaster in Southeast Asia. Christians quickly poured in money, materials, and manpower to bring relief to the suffering. That help has continued. Believers show this generosity in their local communities as well. When a family lost their home and all their belongings in a fire, a flood of assistance-money, food, clothing, a temporary place to live-came from fellow believers all over the area to get them through the crisis. When a husband walked out on his wife and three children after depleting the family’s savings account and running up huge bills, the people of her church stepped in with the spiritual, emotional, and financial support she needed. And some of the women of the church faithfully encircled her with prayer and encouragement. These believers are following the plan of God for the Christian life. There are needs all around you that you can have a vital part in meeting. Love is giving for the world's needs, Love is sharing as the Spirit leads, Love is caring when the world cries, Love is compassion with Christlike eyes. -Brandt If you really care, you'll want to share. HOW TO BE RICH AND SUCCESSFUL But godliness with contentment is great gain. 1 Timothy 6:6 Some rich and successful people don't have much money and aren't famous. Leslie Flynn told how the leaders of an alumni association discovered this through a questionnaire sent to a missionary in Colombia, South America. Here are some of the questions they asked and the answers they received: (1) Do you own your own home? Yes. (He had paid the tribes people $125 for his palm-thatched dwelling in the Amazon basin.) (2) Do you rent quarters elsewhere? Yes. (He and his family occasionally stayed in a house where missionaries were crowded together for conferences.) (3) Do you own a boat? Yes. (He had a dugout canoe tied up at the riverbank below his house.) (4) Do you plan to travel abroad during the next 2 years? Yes. (He and his family were going home on furlough.) (5) What is your income? Under $10,000 per year. (6) How many automobiles do you own? None. You will surely find at the journey's end, Whatever the world may afford, That things fade away, and success is seen In the life that has served the Lord. --Anon. To be rich in God is better than to be rich in goods. Checkbook Checkup Where your treasure is, there your heart will be also. — Matthew 6:21 Today's Scripture: 1 Timothy 6:6-19 Some evening when you have a spare moment, get out your old checkbook registers and read through the entries. You may find it interesting, and perhaps somewhat startling, to discover just how the money you’ve earned has been spent. The entries will read like a family history book. They chronicle every major event—births, deaths, and illnesses—and quite accurately reflect your tastes, habits, and interests. They record your vacations, travels, and other moves. They also tell much about how expensively you dress or how extravagantly you eat. The total spent in each category will pinpoint the things that make the greatest demands on your income— either because of need or by choice. Such a checkbook checkup might also show our spiritual temperature. The contributions given to the work of the Lord compared with the expenditures for the unnecessary things of life offer some clues. If nothing has gone to the church or to people in need, but large sums were spent for personal gratification, we need to examine our values. Does your checkbook indicate that you’ve been “rich in good works, ready to give, willing to share”? (1 Tim. 6:18). It’s not what you’d do with a million If riches should e’er be your lot, But what you are doing at present With the dollar and quarter you’ve got. —Anon. We show what we love by what we do with what we have. An Open, Generous Heart Be generous and willing to share. 1 Timothy 6:18 Today's Scripture & Insight: 1 Timothy 6:17–19 After Vicki’s old car broke down with no option for repair, she started scraping together money for another vehicle. Chris, a frequent customer of the restaurant where Vicki works at the drive-thru window, one day heard her mention she needed a car. “I couldn’t stop thinking about it,” Chris said. “I [had] to do something.” So he bought his son’s used car (his son had just put it up for sale), shined it up, and handed Vicki the keys. Vicki was shocked. “Who . . . does that?” she said in amazement and gratitude. The Scriptures call us to live with open hands, giving freely as we can—providing what’s truly best for those in need. As Paul says: “Command [those who are rich] to do good, to be rich in good deeds” (1 Timothy 6:18). We don’t merely perform a benevolent act here or there, but rather live out a cheerful spirit of giving. Big-heartedness is our normal way of life. “Be generous and willing to share,” we’re told (v. 18). When do you struggle the most with being generous? How does God’s generous heart encourage you to give more freely? I want to hold what I have loosely, God. I want to be generous, like You. Transform my heart and help me to give freely. 1 Timothy 6:19 storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed. BGT 1 Timothy 6:19 ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς. KJV 1 Timothy 6:19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. NET 1 Timothy 6:19 In this way they will save up a treasure for themselves as a firm foundation for the future and so lay hold of what is truly life. CSB 1 Timothy 6:19 storing up for themselves a good reserve for the age to come, so that they may take hold of life that is real. ESV 1 Timothy 6:19 thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life. NIV 1 Timothy 6:19 In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life. NLT 1 Timothy 6:19 By doing this they will be storing up their treasure as a good foundation for the future so that they may experience true life. NRS 1 Timothy 6:19 thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life. RSV 1 Timothy 6:19 thus laying up for themselves a good foundation for the future, so that they may take hold of the life which is life indeed. YLT 1 Timothy 6:19 treasuring up to themselves a right foundation for the time to come, that they may lay hold on the life age-during. NKJ 1 Timothy 6:19 storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life. NJB 1 Timothy 6:19 this is the way they can amass a good capital sum for the future if they want to possess the only life that is real. NAB 1 Timothy 6:19 thus accumulating as treasure a good foundation for the future, so as to win the life that is true life. ASV 1 Timothy 6:19 laying up in store for themselves a good foundation against the time to come, that they may lay hold on the life which is life indeed. MIT 1 Timothy 6:19 amassing for themselves a treasure with good security for the future, that they really might take possession of life. DBY 1 Timothy 6:19 laying by for themselves a good foundation for the future, that they may lay hold of what is really life. GWN 1 Timothy 6:19 By doing this they store up a treasure for themselves which is a good foundation for the future. In this way they take hold of what life really is. Storing up: Ps 17:14 Mt 6:19-21 Mt 10:41,42 Mt 19:21 25:34-40 Lu 12:33 16:9 Lu 18:2,22 Ga 6:8-9 foundation: Pr 10:25 Lu 6:48,49 Ga 5:6 Eph 3:17 2Ti 2:19 the time: Pr 31:25 Lu 16:9,25 lay: 1Ti 6:12 Php 3:14 1Pe 1:4 1 Timothy 6 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 6:19-21+ “But store up for yourselves treasures (present imperative) in heaven, where neither moth nor rust destroys, and where for (TERM OF EXPLANATION - EXPLAINING THE DIVINE LOGIC FOR "DEPOSITING RICHES" TO THE BANK OF HEAVEN) where your treasure is, there your heart will be also." Luke 12:33-34+ “Sell your possessions and give to charity; make yourselves money belts which do not wear out, an unfailing treasure in heaven, where no thief comes near nor moth destroys. 34 “For where your treasure is, there your heart will be also. 1 Timothy 6:12 Fight the good fight of faith; take hold of (epilambano) the eternal life to which you were called, and you made the good confession in the presence of many witnesses. BENEFIT OF BEING A GENEROUS GIVER Storing up (apothesaurizo - "amassing a treasure"!) for themselves the treasure of a good (see kalos) foundation (themelios) for the future - This sounds like advice for a secular financial adviser -- you need to plan for your future! We are so earthbound that might at first think that is what Paul is saying. But Paul is not our financial adviser, but our spiritual adviser!

1 Timóteo 6:6-8

Hendriksen adds that "The truly godly person is not interested in becoming rich. He possesses inner resources which furnish riches far beyond that which earth can offer." (Borrow Exposition of the Pastoral Epistles) John

1 Timóteo 6:6-8

Hendriksen says: The original ("shelter" or "coverings") in all probability, includes the dwelling in which a man resides as well as the garment which he wears. The Lord does not demand of us that, having clothing, we do not even look for a tent or a house in which to live. (Borrow Exposition of the Pastoral Epistles)

1 Timóteo 6:9

Hendriksen says: As a snare (see 1Tim. 3:7+) keeps an animal imprisoned, so the ungovernable passion for wealth fastens its clutching tentacles about "those who pant after the dust of the earth." (Borrow Exposition of the Pastoral Epistles)

1 Timóteo 6:9

Hendriksen says: One kind of craving easily leads to another. The person who craves riches generally also yearns for honor popularity, power, ease, the satisfaction of the desires of the flesh, etc. All spring from the same root, selfishness, which, being the worst possible method of really satisfying the "self," is both senseless and hurtful. .(Borrow Exposition of the Pastoral Epistles) Foolish (453)(anoetos from a = without + noéo = comprehend) means literally “not having a mind” and here pictures the man who would desire to be rich as without spiritual understanding, ignorant of God and continually manifesting an unwillingness to use his mental faculties to understand the truth about God. He does not lack intelligence to make money but lacks wisdom to make God his all in all. He lacks discernment in spiritual realities and is like the having become "darkened in their understanding, excluded from the life of God, because of the ignorance that is in them, because of the hardness of their heart." (Eph 4:18-note). Paul says that "a natural man does not accept the things of the Spirit of God; for they are foolishness to him, and he cannot understand them, because they are spiritually appraised." (1Cor 2:14+) Paul is saying that, no matter how advanced one might be in education and intellectual accomplishments, if he she refuses to recognize God and trust in Him for contentment in this life and the life to come, he is foolish concerning the most important truth in all eternity. God's attitude towards the foolish is expressed in Proverbs which asks… How long, O naive ones, will you love simplicity? And scoffers delight themselves in scoffing, and fools hate knowledge? (note now the riches of God's kindness and forbearance and patience in beckoning to all men to) Turn to My reproof, behold, I will pour out My Spirit on you. I will make My Words known to you. (Pr 1:22,23+) Harmful (983) (blaberos from blapto = to injure, hurt) refers to that which causes harm, is hurtful, noxious or injurious. In this case the pleasures and gratifications which in themselves are foolish reap harmful effects, especially the effects of deteriorating or corrupting the moral well-being of one's soul (cp 2Pe 1:4-note). There is only one other use of blaberos in Scripture, in the Septuagint translation of… Pr 10:26 Like vinegar to the teeth and smoke to the eyes, So is the lazy one to those who send him. Brenton's Septuagint translation: "As a sour grape is hurtful to the teeth, and smoke to the eyes, so iniquity hurts those that practice it." Wealth is harmful - Men will spend their health getting wealth; then gladly pay all they have earned to get health back! (Ed: But Paul teaches that by that time they have potentially become irrevocably ruined) - From God’s Little Instruction Book for Men (borrow) Douglas Milne comments that "Greed is endemic to fallen human nature and affects nearly everyone in different degrees. It is one of the desires of the heart that produces moral corruption in the world (2Pet 1:4-note). But it deceives people by leading them into many more destructive attitudes and practices than they can hope to escape from. For example, gambling is a popular way out of poverty into greater wealth and a grand lifestyle, but it can become an addiction which ruins family life, leading to dishonesty in business practice and even into crime. These cravings are foolish because they are irrational, and harmful because they destroy personal and social happiness. (1 Timothy, 2 Timothy, Titus: Focus on the Bible Commentary) Ron Mattoon outlines some of the harmful aspects of greed…GREED… guides us to deeds of deception and dishonesty. leads to lying and lust. causes us to feed on falsehood and faulty reasoning. creates a need for the new (dissatisfied with the old) a need for nerves (worry about losing or gaining possessions) a need for neutrality (as we compromise Biblical principles and convictions in order to gain more.) sways us to speed towards sorrow, shame, and stress. influences us to heed to hypocrisy and contradictions. (Mattoon's Treasures) Chuck Rasmussen gives us an illustration of the harmful effects of riches… Many people think money is security, but 1Timothy 6:9 warns that it can be just the opposite. A few years ago, columnist Jim Bishop reported what happened to people who won the state lottery: Rosa Grayson of Washington won $400 a week for life. She hides in her apartment. For the first time in her life, she has “nerves.” Everyone tries to put the touch on her. “People are so mean, “ she said. “I hope you win the lottery and see what happens to you.” When the McGugarts of New York won the Irish Sweepstakes, they were happy. Pop was a steamfitter. Johnny, twenty-six, loaded crates on docks. Tim was going to night school. Pop split the million with his sons. They all said the money wouldn’t change their plans. A year later, the million wasn’t gone; it was bent. The boys weren’t speaking to Pop, or each other. Johnny was chasing expensive race horses; Tim was catching up with expensive girls. Mom accused Pop of hiding his poke from her. Within two years, all of them were in court for nonpayment of income taxes. “It’s the Devil’s own money,” Mom said. Both boys were studying hard to become alcoholics. These people hoped and prayed for sudden wealth. All had their prayers answered. All were wrecked on a dollar sign. Comment: Here is another example of the foolish and harmful desires and the aftermath of carrying out those desires that seem to almost inevitably befall lottery winners - "In early August 2011, (Michael Carroll who won $15.4 million in 2002) tried committing suicide twice, once by hanging, when he was saved by a friend. Most recently he also tried slicing his throat with a craft knife. The emergency ambulance went to him, treated him for cuts and he was taken to Queen Elizabeth Hospital was discharged after refusing treatment… In June 2005, Carroll was given an Anti-Social Behaviour Order (ASBO) by the court after finding that he had been catapulting steel balls from his Mercedes van, when he was drunk, which resulted in breaking car and shop windows, around Downham Market… He was sentenced with 240 hours of community service and a warning he could face jail time if he didn't adhere to the ASBO. In February 2006, he was jailed for nine months for affray. It was noted in court while being sentenced, that since 1997, Carroll had 42 previous offences on his record. Carroll had reportedly spent almost his entire fortune within 18 months on extravagant houses, cars for demolition derby races in his back garden, and gold jewellery. Later convicted of cocaine possession, it was claimed he has only £500,000 left. In 2004, he was banned from driving for six months after being caught at the wheel of his new £49,000 BMW without L-plates and insurance. (Michael Carroll lottery winner in Wikipedia) Desires (1939)(epithumia from epi = at, toward {the preposition "epi-" in the compound is directive conveying the picture of "having one’s passion toward"} + thumos = passion. The root verb epithumeo = set heart upon) is a neutral term denoting the presence of strong desires or impulses, longings or passionate craving (whether it is good or evil is determined by the context) directed toward an object. (Click article in ISBE) Desire in itself is neutral. The object a person desires makes the desire good or bad and in this case the desire for riches is a bad desire! Matthew

1 Timóteo 6:9

Hendriksen says: In the original the sentence is conspicuous by virtue of its beautiful alliteration. The constantly recurring letter p strikes the eye and then the ear, and probably serve to fix the saying more firmly in the mind, as if we were to say: "Those who desire to be opulent precipitate themselves into evil promptings and perilous pitfalls and into numerous precarious passions." These cravings, passions, or lusts of which the apostle speaks are described as such as plunge the members of the human race into ruin and destruction. Instead of the gain which they were seeking, the men whose hearts are set on riches experience only loss. In the original the words ruin and destruction are both derived from a verb whose secondary meaning is to lose. Note the progressive and climactic character of the movement which is portrayed here. First, these men are described as desiring the wrong thing, namely, material wealth. Soon they lose their footing and fall into temptation and a snare and numerous senseless and hurtful cravings. Finally, these cravings plunge them into ruin and destruction. Wretched men! They have guided their vessel to the very brink of the cataract, which, in its turn, plunges them into the awesome depths. (Borrow Exposition of the Pastoral Epistles) John

1 Timóteo 6:10

Hendriksen says: They have wandered away from, literally "planeted away from" the faith. The word planet means wanderer, for that is exactly what a planet is. Not in the sense that the earth or the other planets are "thrown out of their appointed orbits." Their orbits have been fixed, so that it is possible by means of six or seven "elements of a planetary orbit" to predict exactly where in the sky each planet will be. But in relation to the "fixed" stars, the planets, revolving around the sun, seem to wander about. This accounts for their name. (Borrow Exposition of the Pastoral Epistles) Hiebert - Paul’s observant eye had sadly noted how certain people in “reaching after,” eagerly stretching themselves out after money, “have been led astray,” made to wander away from the straight path of “the faith.” The Christian faith which they once professed has become displaced by their love for money as the chief goal of their lives. Added to this fateful negative loss is the positive damage of self-inflicted sorrow, “and have pierced themselves through with many sorrows.” In their eagerness to pluck the fair flower of wealth they have pierced and wounded themselves with its sharp, unsuspected thorns. A condemning conscience assails them and destroys their happiness, while they suffer under their poignant disillusionment. (Borrow First Timothy- Everyman's Bible Commentary - excellent resource) Longing (3713) (orego) means literally to stretch out or to reach out for especially with one's hands. The idea is to stretch one’s self out in order to touch or to grasp something, to reach after or desire something. We get a sense of the intensity of this verb in observing the derivative word orexis, a noun used only once in Ro 1:27-note to describe the intense desire (men "burned in their desire [orexis]") of men for other men! The idea of orexis is that of a deep, abiding, and profound degree of internal longing for the object of one's desire. Longing for is a vivid verb picture of reaching or stretching out in order to grasp something. Kenneth Wuest nicely conveys this sense, rendering it "bending their every effort to grasp." Grasping for gold, instead the goal (of Php 3:14-note!) All three NT uses of the verb orego (none in the Septuagint) are in the middle voice (oregomai) or the reflexive sense (directed or turned back on one's self) depicting the subject initiating and participating in the action, in this case the stretching out of one's self expressive of an intense desire. Paul says some are stretching themselves out for money. This reminds one of the futility of trying to grasp riches for as the proverb says… When you set your eyes on it, it is gone. For wealth certainly makes itself wings, Like an eagle that flies toward the heavens. (Pr 23:5) Vine writes that one who professes Christ and yet "who directs his every effort to obtain money cannot avoid the danger of apostasy from the faith, and the evil does not rest with such departure. Some of the converts at Ephesus had for the sake of gold lost their first love and their loyalty to the truth, and such delinquency cannot but have had a blighting effect upon the assembly and its testimony. The similar sin of Achan disastrously affected the entire company of the Israelites. Orego metaphorically means to covet, to long after, to desire, to try to gain, to be ambitious. In the other two NT uses, orego is used in a positive sense. 1 Timothy 3:1 It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. Hebrews 11:16-note But as it is, they desire (present tense = continually reaching for) a better country, that is a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them. Comment: The truth of this passage provides a great "antidote" for the love of money, which is an integral part of this temporal, passing, godless world (1Jn 2:17-note). What we are looking for always determines what we are living for. If we are looking for the riches this world has to offer, we will not at the same time be desiring the better country, the heavenly one! This passage begs the question of all of us… "Which country am I desiring? The answer will be obvious from how you spend your time, talents and money!" (Show me your checkbook or your credit card purchases!) It is interesting to note the overlap in meaning of orego with the another Greek word for greed, pleonexia, which literally means to have more, figuratively describing a strong desire to acquire more and more material possessions, especially that which is forbidden! It is a desire to have more irrespective of one's need and is always used in bad sense. Pleonexia describes an insatiable selfishness. Someone once asked one of the richest men in the world what it would take to make him happy, to which he replied (and I think in all sincerity) "One dollar more!" Greed is what you desire and what you desire more of becomes your ''god'' and you end up serving (latreuo) that ''god.'' To repeat, in God's sight, greed is worshipping the god mammon, and "you cannot serve God and mammon" (Mt 6:24-note) Jesus said that greed or coveting originates "from within out of the heart of men" and "defiles (profanes, causes to become unclean, polluted, unholy) the man" (Mk 7:21-23) Comment: If follows that "love of money" is an issue that issues from the heart. It is "heart disease" far more dangerous than physical heart disease, for the former can take a man not just to temporal, but to eternal death. O Christian reader (and the writer includes himself) let us take heed, lest we fall into this subtle trap (1Ti 6:9). Covetousness is the opposite of contentment. Attacking covetousness lays the ax to a root (PUN INTENDED) cause of all sorts of evil! When contentment replaces covetousness, the latter cannot give rise to the process that culminates in an act of sin. The believer's ultimate source of contentment is not in money or things, but in a person, the Person Christ Jesus "in whom are hidden all the treasures of wisdom and knowledge." As He himself commanded… But (contrast Mt 6:31-32) seek (present imperative = command to continually seek. His Spirit gives us the desire and power to obey this command!) first His kingdom and His righteousness; and all these things shall be added to you. (Mt 6:33-note) Jesus alluded to the antidote for avarice in His beatitudes ("be attitudes"!) declaring… Blessed (makarios = fully satisfied independent of one's circumstances! This sounds very much like true "contentment!") are those who hunger and thirst (Notice how Jesus figuratively uses terms that are strong appropriate natural, physical desires) for righteousness, for they shall be satisfied (chortazo) (Notice how the "desire for God" in effect cancels out or at least counters the desire for Gold!)." (Mt 5:6-note) Pastor Phil Newton had a poignant, pithy comment on Mt 5:6 noting that what one hungers for reveals the character of their heart (Woe!) We can all mask our outward performance (Jesus called this hypocrisy), but God looks at (and knows) our heart (1Samuel 16:7). Newton writes… You can churn out Christian lingo, and put on a happy face, but you know what you really desire. Multitudes flock into churches each week with “Christian masks” that hide the reality that their appetite is not for Jesus Christ but for the things of the world. But Jesus tells us that only those who have the spiritual appetite to hunger and thirst for righteousness will find satisfaction… There is deep soul-searching in this Beatitude. We must be honest with ourselves. Forget the fact of what you profess. Forget for the moment that you attend church regularly and that you have Christian friends. What is it that means more to you than anything else? What is it that you must have—it drives your life, consumes your thoughts, directs your impulses? Is it for money or sex or fame or popularity or revenge? Then you are an idolater, for those things have become your god… Thomas Watson explained, “Desire is the best discovery of a Christian” [129]. What you desire explains your heart… We cultivate a healthy spiritual appetite by recognizing our own spiritual poverty, by mourning over our sins as we seek repentance, and by submitting ourselves to God. In this way we turn our appetite away from the husks of the world that cannot satisfy to hunger and thirst after the table of Christ. (The Blessing of Hungering & Thirsting) Have wandered away (635) (apoplanao from apo = from + planao = to seduce, cause to wander or stray) in the active sense means to lead astray or to mislead, to seduce, to beguile, as do the false teachers in Mk 13:22 who will cause others to believe error. As an aside, false teachers always lead astray by teaching error, so it behooves all saints to saturate their minds continually with the only effective antidote, the Word of Truth (Ps 119:43-note, 2Cor 6:7, Col 1:5-note, 2Ti 2:15-note, James 1:18-note), the whole counsel of God (Acts 20:27ESV). In a passive sense apoplanao means to go astray or to stray away from the truth. To be drawn aside from the right course.

1 Timóteo 6:11

Hendriksen says: It is the grace to bear up under adversities; for example, persecution. It amounts to steadfastness no matter what may be the cost, in the full assurance of future victory. (Borrow Exposition of the Pastoral Epistles) In short, hupomone is steadfastness in the face of difficult circumstances or afflictions. Preaching the Gospel would bring opposition to Timothy and he would need both patience and gentleness in his behavior toward his opponents. In Luke 8:15+ hupomone characterizes true believers, being pictured as an active force that bears spiritual fruit. Over and over in the NT, we see that salvation is by faith alone, but that faith which is true, saving faith, is faith that is associated with good works (fruit). Why is there such a repeated emphasis in the NT? Clearly God desires that all men be saved. He does not want them to think they are saved when they are not. Thus He repeatedly associates an observable "commodity" as a product of their faith, so that they can see and have assurance that their faith is real. Sadly, a number of commentators with evangelical leanings disparage any attempt to link faith with works, accusing such attempts as perversions of salvation by faith alone. Nothing could be further from the truth. And nothing has a greater potential to deceive a soul into thinking they are saved when they are not. This is an eternal life or death issue and both parties cannot be correct. In Mark 13:13+ (Mt 24:13) Jesus Himself associates perseverance with salvation. He is not saying that one's perseveration in any way gains or merits salvation. Quite to the contrary, He is saying that the one who perseveres to the end does so precisely because he is truly saved. The fact that he was enabled (supernaturally) to endure to the end is clear evidence of genuine salvation (cp Acts 14:22+). TDNT - It is given by God (Rom. 15:5) and is closely related to faith and love (1 Tim. 6:11; 2 Tim. 3:10). Tit. 2:2 has the triad faith, love, and (hoping) steadfastness. If hope focuses on the future, the steadfastness of hope is its expression in the present time of affliction. It has the promise that those who die with Christ, if they endure, shall also reign with him (2 Tim. 2:11..12). (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume) TDNT add this helpful note on hupomone - Paul sketches the main features of hypomonḗ as a Christian attitude. It does not derive from bravery or insensitivity but from faith and hope (Rom. 8:25). It displays endurance in the present aeon of wickedness and injustice (Rom. 12:2; 1 Cor. 3:7). Actively it produces good works (Rom. 2:7), passively it endures under suffering (2 Th. 1:4; cf. 1 Pet. 2:20). Unlike Greek ethics, which regards the passive suffering of evil as shameful, Christians know that they are called to suffer (Acts 14:22), and they show their faith by persevering all the same (cf. 2 Tim. 2:10). Affliction produces endurance, and endurance character (Rom. 5:34). This endurance, which differs from God’s forbearance, since God is subject to no external pressure, is never a complaining or despondent endurance. It is given by God (Rom. 15:5) and is closely related to faith and love (1 Tim. 6:11; 2 Tim. 3:10). Tit. 2:2 has the triad faith, love, and (hoping) steadfastness. If hope focuses on the future, the steadfastness of hope is its expression in the present time of affliction. It has the promise that those who die with Christ, if they endure, shall also reign with him (2 Tim. 2:11..12). (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume) William S. Plumer writes that… This patience is the fruit of God's Spirit. Paul prayed that his Colossian converts "might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power, unto all patience and long-suffering, with joyfulness." Col. 1:10, 11. Every good gift comes from heaven. Human nature is impatient, self-willed, restless, turbulent. Men must be taught of God, or they never will know anything to purpose. Accustomed as men are, to some kinds or degrees of inconvenience, conscious as they ought to be that they deserve far worse than ever befalls them—yet all this is to no purpose until God by his Spirit gives them affections and principles which are quite above the measure and strength of nature. That this grace enters into the essentials of Christian character, is certain from the fact that it is twice so catalogued. In 1 Tim. 6:11, Paul exhorts Timothy to "follow after righteousness, godliness, faith, love, patience, meekness." And in Galatians 5:22, 23, he says the fruit of the Spirit is love, joy, peace, patience, gentleness, goodness, faith, meekness, temperance." He who dares erase from either catalogue a single word, takes great liberties with sacred things, and brings his soul into jeopardy. It is also obvious from the very nature of holiness, and from the nature of heavenly things. Would not a fiery, impatient spirit, be every way as unlovely and as unfit for the society above, as the spirit of revenge, of pride, or of covetousness? If we have an impatient temper, occasions and temptations will not be lacking to elicit it. The world is full of evil-doers and evil-doings, of evil-speakers and evil-speeches, of evil-surmisers and evil-surmisings. " (Vital Godliness - Patience - If you are an impatient individual this would be a good treatise to read!) Gentleness (4239) (praupathia) describes composure or a calm disposition, mildness of disposition, gentleness of spirit, meekness." Michaelis in TDNT says that praupathia "is not so much “meekness” as “composure” in face of wrongs. (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume) Gilbrant - A related term of the adjective praupathēs, “gentle,” praupathia (also spelled praupatheia) means “gentle, mild friendliness” (cf. Bauder, “Humility,” Colin Brown, 2:256). Its only New Testament occurrence is in some texts of 1 Timothy 6:11 where praupathia closes a list of virtues after which Timothy (and any “man of God”) should strive (cf. prautēs [4099]). Elsewhere the simple noun prautēs is used to express essentially the same idea. Gentleness describes a feature of Christ’s character and hence also belongs to the fruit of the Spirit (Galatians 5:23). Steven

1 Timóteo 6:12

Hendriksen says: The admonition, "Fight the noble fight of the faith; take hold of that everlasting life to which you were called," does not imply that Timothy was remiss or lax in carrying out his religious duties. Every believer needs this admonition every day. A timid nature like Timothy, confronted with determined and subtle opponents, is especially in need of it. (Borrow Exposition of the Pastoral Epistles) Guthrie observes: The command to fight (agonizo, 'to contend for a prize') is generally supposed to be an allusion to the Olympic Games and this seems supported by the cognate use of the noun agon. White thinks the expression had by now become stereotyped as an athletic metaphor, but Simpson claims that a military meaning is also present. Whether in contest or in conflict, the verb implies a disciplined struggle (Col. i. 29), and its tense shows that the striving is a continuous process. (Borrow The pastoral epistles : an introduction and commentary) Fight (75) (agonizomai from agon = conflict or the place of assembly for the athletic contests and then a reference to the contests which were held there) means to exert oneself as in a military setting or an athletic contest, and so to fight, to labor fervently, to make every effort, to strive (devote serious effort or energy = implies great exertion against great difficulty and also suggesting persistent effort), to make a great and tenacious effort to strive in a task, to struggle, to contend with an adversary. Here are the 8 uses of agonizomai in the NT (Meditation on these would be a very fruitful study!) - Lk 13:24-note; Jn 18:36; 1Co 9:25-note; Col 1:29-note; Col 4:12-note; 1Ti 4:10; 1Ti 6:12; 2Ti 4:7-note - NAS translates agonizomai as - competes in the games(1), fight(1), fighting(1), fought(1), laboring earnestly(1), strive(2), striving(1). In short, with his use of agonizomai, Paul chose a Greek verb which vividly pictures and calls for earnest endeavor, as one needs to exert in a life and death struggle against serious, deadly opposition. All believers have been transferred from their former empty, vain "civilian" life in the kingdom of darkness and are now in the kingdom of light (Acts 26:18, Col 1:13-note, 1Pe 2:9-note, 1Th 5:4, 5-note, cp Isa 9:2-note, Isa 60:1), called to serve as soldiers (2Ti 2:3,4-note) of the Captain of the Hosts of Jehovah (Joshua 5:14, cp "Captain of their salvation" = Heb 2:10KJV, Rev 19:11-14-note), the Lord Jesus Christ, our new King and Commander in Chief. In this very real spiritual struggle (war), the opponents are not so much flesh and blood (cp Eph 6:12-note, 2Cor 10:3-5-note), but are a powerful triumvirate (association of three) of largely invisible opponents -- the world ("Society apart from God!"), the flesh (The indwelling "Anti-God energy" still present even in believers, that anti-God tendency all inherit from Adam) and the devil! (All three are described in Eph 2:1, 2-note Ep 2:3-note). Christ's death, burial and resurrection overcame the world (Jn 16:33; Gal. 6:14-note, 1Jn 5:4), and the flesh (Ro 6:4-5-note; Ro 6:6-note, Gal 2:20-note), and the devil (Heb 2:14, 15-note). Now as believers, we do not fight so much for victory, but we fight from victory, the Victory of Christ at Calvary! Now the Spirit of Christ indwells us (Ro 8:9-note), enabling us (eg, Ro 8:13-note, Eph 3:16-note, Gal 5:16-note, Gal 5:17-note), by faith (by faith that obeys - see the Obedience of faith), to appropriate Christ's victory over our three mortal foes (cp "take hold of the eternal life" below). This is the contest, the competition, the war to which Paul was calling Timothy, and all who would seek to live as more than conquerors through Christ Who loved us enough to die for us (Ro 8:37KJV-note). Note that Paul does not say "fight the good fight" with other believers! Sadly, too often that is the case, which must surely grieve our Lord! Agonizomai is in the present tense suggests a never ending struggle (until Christ returns) which in turn emphasizes our need for ceaseless labor and struggle against all manner of setbacks and opposition. "Keep on straining every muscle and nerve in the noble straining for the faith!" Little wonder we often grow weary in the war! Yes, we will all have setbacks. Sometimes we fail to surrender our rights and walk by the Spirit and our internal enemy, the flesh, gets the "upper hand" and we seek to gratify our flesh, rather than to please our Father! At these times of "defeat", the devil, the inveterate, intractable enemy of our souls, the hater of God and of everything holy, will often fling fiery missiles at our mind - accusatory thoughts, thoughts of discouragement, despair, defeat, disillusionment, depression, disbelief, and the list goes on and on. Our mind becomes a veritable "battlefield" and lies become the enemy's deadly effective artillery -- saying things like "You're not really so holy after all are you? Look at what you just said or did! You're not really a child of the King! You call yourself a believer and look at how you have behaved (etc, etc)" Yes we are guilty and yes we should be ashamed, but we must not remain in that state. Yes, we will fall and we will fail, but God's Word of Truth never fails and His truth deflects and defeats the enemies lying tactics (cp the shield of faith remembering faith comes from hearing and hearing from the Word of Christ -Eph 6:16-note, Ro 10:17-note). SPIRITUAL WARFARE A TRUTH STRUGGLE! We must continually remember that the spiritual war is not so much a physical struggle as it is a truth struggle! And the battlefield is our mind! It is at times like these, and as the Holy Spirit prompts us and enables us, that we need to come running to our Father and confess our sins and seek His gift of repentance to enable us to turn from that sin (1John 1:9-note, Pr 28:13-note, cp Ro 2:4-note, Acts 3:19). As one ancient saint has written ''If thou hast fallen into sin through violent temptations, seek speedily for repentance for it, recovery out of it, and reformation from it." Don't let the enemy tell you that you do not have the "right" to run to God or that you don't deserve that privilege. Although in one sense, he is correct that in our own merit, we don't have the "right", but based on the precious, once for all shed, all sufficient, eternal blood of Christ, we do have that right. And we come to the Father through our Mediator (1Ti 2:5, Heb 9:15-note), our Great High Priest Christ Jesus (Heb 1:3-note = "He made purification for sins", Heb 2:17-note, Heb 2:18-note, Heb 3:1-note, Heb 4:14, 15-note, Heb 4:16-note, Heb 7:26-note, Heb 9:11-note), and we bow and in humility, with a broken and contrite heart over our sin (Ps 51:17-note), we confess our sin to Him (2Sa 12:13-note, 2Sa 24:10 - "Is your heart troubled today?" -there could be many factors but if it is sin, confess it immediately so that you might be enabled to fight the good fight of faith!, 1Chr 21:8, Ps 41:4, Ps 51:4, compare Micah 7:9 with Micah 7:18, 19! The prodigal son Lk 15:18, 19, 20, 21. In contrast to David while Saul said "I have sinned" but there is no evidence of a broken and contrite heart 1Sa 15:30. Likewise with Judas - Mt 27:4!). Based on the fact that our Father is faithful (you can always trust Him) and just (He always does what is right), He forgives us and cleanses us from all unrighteousness (don't let the devil deceive you into thinking that you receive only partial cleansing!). On the basis of these truths (which counter the enemy's lies), you can arise, shine (Isa 60:1, Eph 5:14-note) and walk forth, prepared and empowered to fight the good fight of faith! DEAR SOLDIER OF CHRIST: NO FURLOUGH IN THIS LIFE! Notice also that fight is not a suggestion but a command as indicated by the present imperative (see our need to depend on the Holy Spirit to obey). One might paraphrase it as a charge to "Keep on keeping on in the spiritual struggle." "Keep fighting." "Keep competing." Make this the habitual practice of your life, day in, day out!" (Corollary: Its always too soon to quit! Don't give up! Heaven will be here sooner than most of us can imagine!) The implication is that this fight or race or competition or warfare is lifelong and calls for a lifelong commitment to fight, run, compete or war successfully! There will be no "furloughs" in this conflict. Our enemy never takes time out, but continually seeks to defeat us and trip us up (e.g., see 1Peter 5:8-note) A W Pink agrees writing that "The life of faith is a "fight" (1 Timothy 6:12), a warfare in which there are no furloughs or "vacations," and our success therein depends upon renouncing our own strength, and counting solely on the sufficiency of Christ's grace. (Faith as an Overcomer) GOD'S COMMANDS ALWAYS INCLUDE HIS ENABLEMENTS A "divine axiom" all believers must remember and rely upon (i.e., trust, believe) is the truth that what God commands (as given here through His apostle Paul), He always enables. How does He enable our obedience to His commands? Ask yourself "Would I in my own strength desire or seek to obey God's commands?" Beware of self-reliance! You need to jettison all hope you might have that the flesh can ever accomplish anything supernatural and pleasing to God. Jesus alluded to this in His comments to the disciples in the Garden of Gethsemane on the night He was betrayed, warning them to "Keep watching and praying (Both verbs are present imperative see our need to depend on the Holy Spirit to obey), that you may not enter into temptation (Ed: Which they did, as in fear they deserted Him, making the point that they could obey His commands in their own strength!); the spirit is willing but the flesh is weak." (Mt 26:41-note). So how can we obey the divine commands? Not by relying our our strength or resolve, but by yielding to, trusting in, relying upon the Holy Spirit, Who lives within each believer. It is the Spirit Who alone can give us the desire and the power to obey, but in the mystery of God, we still need to make the choice to obey. Paul describes this mysterious relationship of God's part (His provision) and our part (Our responsibility) in Philippians writing… Work out (present imperative) your salvation with fear and trembling, for it is God who is at work in you, both to will (giving us the desire) and to work (giving us the power) for His good pleasure. (Php 2:12-note, Php 2:13-note) (See "Paradoxical Principle of 100% Dependent and 100% Responsible) Comment: Notice the little preposition "for" (there are several thousand "for's" in Scripture!) and if the context indicates, as it does in this passage, that the "for" is a term of explanation (see discussion of term of explanation), pause and ask yourself what is the Spirit seeking to explain? (In fact, stop reading right now and observe the passage and see if you can determine what Paul is explaining. Now you can begin to practice this simple technique every time you encounter a term of explanation. I guarantee it will rejuvenate your "Read Through the Bible in a Year" program! You might even get a small journal and begin to keep notes on what the Spirit illuminates and how this truth can be applied to your daily life. As you practice this technique, what you are beginning to learn how to read the Bible inductively and also how to meditate (see also Primer on Biblical Meditation) on the Scripture, a vanishing discipline in our fast paced world, but one which God gives you His sure promise of untold blessing (cp the promises in Joshua 1:8-note, Ps 1:1-note, Ps 1:2-note, Ps 1:3-note)! See the same powerful "juxtaposed" principle of God's provision and man's responsibility in Ezekiel 36:27 which is a promise associated with the New Covenant, which all NT believers have entered. What is God's promise in Ezekiel 36:27? What is my responsibility in that passage? Do you see how "you can't", unless "He did", so to speak? That is, disciples of Christ cannot live a supernatural life or fight a supernatural fight without His Spirit's supernatural enablement (cp Jn 15:5). Beloved, if you have not yet memorized, Php 2:12, 13 and Ezekiel 36:27, I would strongly encourage you to add these great truths to your spiritual artillery which will be useful in your battle against Satan's subtle lies (Remember how Jesus deflected Satan's temptations - read Mt 4:1-11, 4, 7, 10, Luke 4:1-14 - Notice Jesus was full of the Spirit - what you are filled with controls you! [Cp Eph 5:18-note]. Notice especially Jesus' source of power [dunamis] for ministry in Lk 4:14 - Jesus as the perfect God Man showed us the perfect example of how we also can walk and live this supernatural life [There is in fact no other way!] - filled with and empowered by the Holy Spirit! Cp 1Pe 2:21-note, 1Jn 2:6)! Over 25 years ago I began memorizing Scripture and have found no spiritual discipline which has had greater impact (and fruit) in my Christian walk! Everything else flows from His Word -- praying His Word, filling one's self with His Word which facilitates filling with His Spirit (compare the clear parallels in Col 3:16ff-note and Eph 5:18ff-note), intake of His Word is used by the Spirit to transform us from glory to glory (2Cor 3:18-note where "mirror" ~ His Word), there is no spiritual growth without the spiritual Word (1Pe 2:2-note), and the list goes on! As one of my old medical school professors used to say "You can't not know!" I would paraphrase it (under grace), saying "You can't not memorize!" And don't say you are too old, for I am in my late 70's! (See related topics: Memorizing God's Word; Memory Verses by Topic -consider book marking to facilitate review) Agonizomai was a familiar term in writings of both military and athletic endeavors and was used to emphasize the concentration, discipline, conviction, and effort needed to win in both arenas. This verb pictures a runner straining every nerve to the uttermost towards the goal. Agonizomai was used in secular Greek meaning to contend for the prize on the stage, describing poets and actors which indicates agonizomai was not just a physical but an intellectual "fight." Agonizomai was used of public speaking where it was a legal term meaning to contend against, and so to fight a cause to the last or to fight against a charge of murder. The gloves of the Greek boxer were fur lined on the inside, but on the outside were made of ox-hide sewn with lead and iron. The loser in a match would have his eyes gouged out. These stark realities of the Grecian games give us some appreciation of the motivation Paul was seeking to give to his young protégée (and to all Christ followers)! As alluded to above, agonizomai was used in secular Greek in reference to fighting with weapons. Jesus alludes to this military meaning in His answer to Pilate's question about what had Jesus done, Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting, (agonizomai) that I might not be delivered up to the Jews; but as it is, My kingdom is not of this realm. (Jn 18:36) Comment: If Jesus' kingdom were from the world, His followers would have assembled an army and fought to release Him. Note that Jesus did not say that He had no kingdom in this world or that He would never rule on earth. He does have a kingdom in this world, for wherever there are people who have trusted Him and yielded to His sovereignty, He is their King and one day He shall return as "King of kings and Lord of lords" (Rev 19:16) to establish a righteous kingdom on earth (Da 7:13-28+). (See related topic: Kingdom - basileia) Note that the agonizomai and agon are the etymological source of English words such as agony and agonize. Agonize in English means to experience pain so extreme as to cause writhing or contortions of the body, similar to those made in the athletic contests in Greece. To agonize also means to strain, to toil, to suffer extreme pain of body or mind or to suffer violent anguish. These English definitions help give us a picture of what Paul was commanding Timothy and all believers by way of application. The good fight - "The Beautiful fight"! (See below for discussion of kalos, Greek word for "good") This phrase describes our spiritual fight with invisible forces, not a literal fight between men (Are you listening Church?). The Olympic fights on the other hand could hardly be described as good or beautiful but in fact were often quite "ugly", as they left the defeated opponent bruised, battered, and sometimes blind! John Calvin on why it is a "good fight"…“He who hath become a soldier doth not entangle himself with matters inconsistent with his calling.” (2 Timothy 2:4.) In like manner, in order to withdraw Timothy from excessive solicitude (anxiety; uneasiness of mind occasioned by fear) about earthly things, he reminds him that he must “fight;” for carelessness and self-indulgence arise from because the greater part (of Christianity) wish to serve Christ in ease, as if it were pastime (an amusement or a mere diversion), whereas Christ calls all His servants to warfare. For the purpose of encouraging him to fight such a fight courageously, he calls it good; that is, successful, and therefore not to be shunned; for, if earthly soldiers do not hesitate to fight, when the result is doubtful, and when there is a risk of being killed, how much more bravely ought we to do battle under the guidance and banner of Christ, when we are certain of victory? (Ps 98:1) Moreover, since a reward awaits us (Rev 22:12), not like what other generals might give to their soldiers, but a glorious immortality and heavenly blessedness (1Cor 15:55, 56, 57); it would certainly be disgraceful that we, who have such a hope held out to us, should grow weary or give way. (1 Timothy 6 Commentary) Matthew

1 Timóteo 6:16

Hendriksen says: The devout contemplation of this majestic Being, who has wonderful blessings in store for his children, leads to the climax, "to whom be honor and strength eternal. Amen." Truly, such a God is worthy of all honor, reverence, esteem, adoration. He is also worthy of eternal strength, that is, power manifested in action, to the discomfiture of his enemies and to the salvation of his people. (Borrow Exposition of the Pastoral Epistles) Guy King says "such are His never ending prerogatives; but, even now, we believers recognise that all the power we need, for all we ought to think, and say, and do, and be, comes from Him, and therefore, that for whatever be accomplished for us, in us, or through us, all the honour should be given to Him-- just as Paul himself, in speaking of his marvellous conversion, says, "They glorified God in me." Jude's doxology echoes that of Paul "Now to Him Who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen. (Jude 1:24, 25+) Jude says that in spite of God's dwelling in inapproachable light in which no man is able to see Him, nevertheless, He is able to make us stand in the presence of His glory. Such a mysterious truth should evoke loud hosannas and hallelujahs from those who are His children! Matthew