1Ti 6:11-16 | Barnes | STEP | Verse 11. But thou, 0 man of God , flee these things. These allurements of wealth, and these sad consequences which the love of gold produces. But follow after righteousness , etc. Make these the grand object of your pursuit. On the virtues here enumerated, ; . (c) "O man of God"

1 Timothy 6:11-16

Verse 11. But thou, 0 man of God, flee these things. These allurements of wealth, and these sad consequences which the love of gold produces.

But follow after righteousness, etc. Make these the grand object of your pursuit. On the virtues here enumerated, Gal 5:22; Gal 5:23.

(c) "O man of God" De 33:1 Verse 12. Fight the good fight of faith. The noble conflict in the cause of religion, Eph 6:10-17. 1Cor 9:26; 1Cor 9:27. The allusion is to the contests at the Grecian games.

Lay hold on eternal life. As the crown of victory that is held out to you. Seize this as eagerly as the competitors at the Grecian games laid hold on the prize. 1Cor 9:25.

Whereunto thou art also called. That is, by the Spirit of God, and by the very nature of your profession. God does not 'call' his people that they may become rich; he does not convert them in order that they may devote themselves to the business of gain. They are 'called' to a higher and nobler work. Yet how many professing Christians there are who seem to live as if God had 'called' them to the special business of making money, and who devote themselves to it with a zeal and assiduity that would do honour to such a calling, if this had been the grand object which God had in view in converting them!

And hast professed a good profession before many witnesses. That is, either when he embraced the Christian religion, and made a public profession of it in the presence of the church and of the world; or when he was solemnly set apart to the ministry; or as he, in his Christian life, had been enabled publicly to evince his attachment to the Saviour. I see no reason to doubt that the apostle may have referred to the former, and that in early times a profession of religion may have been openly made before the church and the world. Such a method of admitting members to the church would have been natural, and would have been fitted to make a deep impression on others. It is a good thing often to remind professors of religion, of the feelings which they had when they made a profession of religion; of the fact that the transaction was witnessed by the world; and of the promises which they then made to lead holy lives. One of the best ways of stimulating ourselves or others to the faithful performance of duty, is the remembrance of the vows then made; and one of the most effectual methods of reclaiming a backslider, is to bring to his remembrance that solemn hour when he publicly gave himself to God.

(d) "Fight the good fight" 2Ti 4:7. (e) "good profession" Heb 13:23 (+) "profession" "confessed a good profession" Verse 13. I give thee charge in the sight of God. 1Timm 5:21.

Who quickeneth all things. Who gives life to all. Eph 2:1. It is not quite clear why the apostle refers to this attribute of God as enforcing the charge which he here makes. Perhaps he means to say, that God is the source of life, and that as he had given life to Timothy--natural and spiritual--he had a right to require that it should be employed in his service; and that, if, in obedience to this charge and in the performance of his duties, he should be required to lay down his life, he should bear in remembrance, that God had power to raise him up again. This is more distinctly urged in 2Ti 2:8-10.

And before Christ Jesus. As in the presence of Christ, and stimulated by his example.

Who before Pontius Pilate witnessed a good confession. Marg., profession. The same Greek word is used which in 1Timm 6:12 is translated profession. The reference is to the fact that the Lord Jesus, when standing at the bar of Pilate, who claimed to have power over his life, did not shrink from an open avowal of the truth. Jn 18:36,37. Nothing can be better fitted to preserve our minds steadfast in the faith, and to enable us to maintain our sacred vows in this world when allured by temptation, or when ridiculed for our religion, than to remember the example of the Lord Jesus. Let us place him before us as he stood at the bar of Pilate--threatened with death in its most appalling form, and ridiculed for the principles which he maintained; let us look on him, friendless and alone, and see with what seriousness, and sincerity, and boldness, he stated the simple truth about himself, and we shall have one of the best securities that we can have, that we shall not dishonour our profession. A clear view of the example of Christ our Saviour, in those circumstances, and a deep conviction that his eye is upon us to discern whether we are steadfast as he was, will do more than all abstract precepts to make us faithful to our Christian calling.

(a) "charge" 1Timm 5:21 (*) "quickeneth all things" "Giveth life to all" Verse 14. That thou keep this commandment. Referring particularly to the solemn injunction which he had just given him, to "fight the good fight of faith," but perhaps also including all that he had enjoined on him.

Without spot. It seems harsh, and is unusual, to apply the epithet-- "without spot"--ασπιλος--to a command or doctrine, and the passage may be so construed that this may be understood as referring to Timothy himself--" That thou keep the commandment so that thou mayest be without spot and unrebukeable." See Bloomfield, Crit. Dig., in loc. The word here rendered "without spot," occurs in the New Testament only here, and in Jas 1:27, 1Pet 1:19, 2Pet 3:14. It means without any stain or blemish; pure. If applied here to Timothy, it means that he should so keep the command that there would be no stain on his moral character; if to the doctrine, that that should be kept pure.

Unrebukeable. So that there be no occasion for reproof or reproach. Php 2:15.

Until the appearing of our Lord Jesus Christ. 1Thes 2:19; 1Thes 4:16; 1Thes 5:23.

(c) "unrebukeable" Php 2:15 (d) "appearing" 1Thes 5:23 Verse 15. Which in his times he shall show. Which God will reveal at such times as he shall deem best. It is implied here that the time is unknown to men. Acts 1:7.

Who is the blessed and only Potentate. God who is the Ruler over all. The word used here--δυναστης--means one who is mighty, Lk 1:52, then a prince or ruler. Comp. Acts 8:27. It is applied here to God as the mighty ruler over the universe.

The King of kings. Who claims dominion over all the kings of the earth. In Rev 17:14, the same appellation is applied to the Lord Jesus, ascribing to him universal dominion.

Lord of lords. The idea here is, that all the sovereigns of the earth are under his sway; that none of them can prevent the accomplishment of his purposes; and that he can direct the winding up of human affairs when he pleases.

(e) "blessed" 1Timm 1:17 (f) "King of Kings" Rev 17:14 Verse 16. Who only hath immortality. The word here--αθανασια --properly means exemption from death, and seems to mean that God, in his own nature, enjoys a perfect and certain exemption from death. Creatures have immortality only as they derive it from him, and of course are dependent on him for it. He has it by his very nature, and it is in his case underived, and he cannot be deprived of it. It is one of the essential attributes of his being, that he will always exist, and that death cannot reach him. Comp. the expression in Jn 5:26. "The Father hath life in himself," Jn 5:26.

Dwelling in the light which no man can approach unto. Gr., "Inhabiting inapproachable light." The light where he dwells is so brilliant and dazzling, that mortal eyes could not endure it. This is a very common representation of the dwelling-place of God. See examples quoted in Pricaeus, in loc. Heaven is constantly represented as a place of the most pure and brilliant light, needing not the light of the sun, or the moon, or the stars, Rev 21:23,24; Rev 22:5, and God is represented as dwelling in that light, surrounded by amazing and inapproachable glory. Comp. Rev 4:6; Eze 1:4, Heb 1:3.

Whom no man hath seen nor can see. Jn 1:18.

To whom be honour and power everlasting. Amen. Rom 11:36.

(h) "whom no man hath" Ex 33:20 (i) "be honour" Jude 1:25, Rev 1:6