1 Timóteo 6

Albert Barnes · Citado em PreceptAustin

1 Timóteo 6

Barnes says: . . . the apostle gives particular instructions to those who had pious masters. The meaning here is, that the slave ought to show the Christian spirit towards his master who was not a Christian; he ought to conduct himself so that religion would not be dishonoured; he ought not to give his master occasion to say that the only effect of the Christian religion on the mind of a servant was to make him restless, discontented, dissatisfied, and disobedient. In the humble and trying situation in which he confessedly was--under the yoke of bondage--he ought to evince patience, kindness, and respect for his master, and as long as the relation continued he was to be obedient. p. 191 It was natural, therefore, for the slave to infer, that by nature he was equal to his master, and it would be easy to pervert this truth to make him disrespectful and insubordinate. (2) They were equal to them as Christians. Christianity taught them that they were all "brethren" in the Lord, and that there was no distinction before God. It might be natural to infer from this, that all distinctions in society were to be abolished, and that, in all respects, the slave was to regard himself as on a level with his master. (3) Some, who did not well understand the nature of Christianity, or who might have been disposed to cause trouble, may have taken advantage of the undeniable truths about the equality of men by nature and by redemption, to produce discontent on the part of the slave. They may have endeavoured to embitter the feelings of the slaves towards their masters who held them in bondage. The effect, it is easy to see, may have been to lead those who were in a state of servitude to manifest open and marked disrespect. (BARNES SUMMARIZES THE ARGUMENT) The argument is, that they were not infidels, or strangers to religion, or those who would try to hinder the progress of that which was dear to the heart of the servant, but were united with them in that same work; they participated in the blessings of the same salvation, and they were really endeavouring to further the interests of religion. There ought, therefore, to be the more respect shown to them, and the more cheerful service rendered them. (1 Timothy 6 Commentary) Guthrie says: A danger to which Christian slaves with believing masters were particularly exposed was to neglect their obligations. They must not despise masters whose discipline has become less taxing, because it has been tempered by the love of Christ, and because they are prepared to regard their own slaves as brethren for Christ's sake. Rather should the slaves render better service to such masters in return for the better treatment received. The partakers of the benefit may refer to the masters or the slaves. (Borrow The pastoral epistles : an introduction and commentary) The Bible Knowledge Commentary says: Paul's thought here is totally foreign to the world and can be fully appreciated only by those who view their lives through the eyes of Jesus Christ. The attitude undergirding this instruction is complete nonsense to anyone who does not understand the Lord Jesus, but it is the genius of Christlikeness and the ultimate source of all meaning and joy in life to those who have eyes to see. But (term of contrast - the former was the negative and now the positive) must serve (douleuo) them all the more (even better) - Paul is commanding them (present imperative see need to depend on the Holy Spirit to obey) do not "slack up" because you are both believers. Because (term of explanation) those who partake (antilambano) of the benefit (euergesia - doing of good, good service) are believers (pistos - believers in Christ) and beloved (agapetos - beloved by God - 1Th 1:4+) - Paul is explaining (because - term of explanation) the rationale for the two commands he has just issued to slaves. Notice the master is characterized as a brother, a believer, and beloved. It is as if Paul wants to make sure the slaves understand, because their attitude toward him ought to be to work that much harder for him because he is indeed a believer. Paul writes that "while we have opportunity (AND THE WORKPLACE IS AN OPPORTUNITY), let us do good to all people, and especially to those who are of the household of the faith." (Gal 6:10+) Teach (didasko) and preach (better - exhort, encourage, urge - parakaleo) these principles - Paul issues two commands directed to Timothy and both commands are in the present imperative calling on Timothy to continually depend on the Holy Spirit to teach and preach (exhort is better rendering - emphasis is on strong urging to promote sound doctrine), a good practice for all of us teachers! Amen? These (principle) refers to the instructions concerning slaves. Utley suggests "This phrase can conclude the previous admonition (cf. NASB, NKJV) or introduce what follows (cf. NRSV, TEV, NJB)." Hiebert says that Timothy was "to continue to teach and urge these things, thus making them the accepted ethical doctrine concerning slaves in the churches. The welfare of the church was involved (ED: IMAGINE A "SUNDAY SERVICE" WHERE A DISRESPECTING SLAVE IS SITTING NEXT TO HIS MASTER! NOT GOOD FOR UNITY!). “It was the duty of Timothy to teach and guard the Christian slaves against the doctrine and spirit of servile insurrection, then so widely and disastrously threatening the foundations of society in the Roman world” (Harvey). (Borrow First Timothy- Everyman's Bible Commentary - excellent resource) John MacArthur (see 1 & 2 Timothy Commentary) gives a summary of the relationship of slaves and masters from the main passages (1Ti 6:1-2, Col 3:22-25 and Eph 6:5-8) First, believers are to serve their employers obediently (Eph. 6:5; Col. 3:22). They must dutifully, submissively respond to their employer’s orders. Second, believers are to serve their employers completely (Eph. 6:5; Col. 3:22). They are to carry out whatever tasks are assigned them, unless so doing would violate God’s law (cf. Acts 5:29). Third, believers are to serve their employers respectfully (Eph. 6:5). They must honor those God has placed in authority over them. Fourth, believers are to serve their employers eagerly, in “sincerity” of heart (Eph. 6:5; Col. 3:22). They should serve voluntarily, not grudgingly. Fifth, believers are to serve their employers excellently, “as to Christ” (Eph. 6:5; cf. Col. 3:23). They must do their jobs to the best of their ability. Sixth, believers are to serve their employers diligently, “not by way of eyeservice” (Eph. 6:6; cf. Col. 3:22). They must not put on a show for the boss by working hard only when he is watching. Seventh, believers are to serve their employers humbly, not “as men-pleasers” (Eph. 6:6; cf. Col. 3:23). They are not to show off to ingratiate themselves with others. Eighth, believers are to serve their employers spiritually, “doing the will of God from the heart” (Eph. 6:6). As already noted, all work is sacred and performed ultimately for the glory of God. Finally, believers are to serve their employers eschatologically, “knowing that from the Lord you will receive the reward of the inheritance.… For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality” (Col. 3:24–25). Believers’ eternal rewards will be affected by their job performance. Disrespectful (2706) kataphroneo from kata = down + phroneo = to think, have understanding <> phren = mind, faculty of perceiving and judging) literally means to think down upon and so to despise, scorn, hold in contempt, not care for because it is thought to be without value. It means to "think little of". The idea is to look down on someone or something with contempt or aversion, with the implication that one considers the object of little value or as unworthy of one’s notice or consideration. Paul used this same verb in 1 Timothy 4:12+ "Let no one look down on (kataphroneo in the present imperative with a negative) your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe." Serve (1398) douleuo from doulos = slave or one who is in bondage or bound to another, in the state of being completely controlled by someone or something) means to be in bondage or in the position of servant and to act accordingly, dutifully obeying the master's commands. Partake (482) antilambano from antí = mutually or against + lambáno = to take, to hold) means to take hold of another as by the hand. Figuratively antilambano meant to support from falling as if taking them by the hand to help, support or assist them. To come to the aid of. Antilambano in 1Ti 6:2 has another meaning -- "to give or commit oneself wholeheartedly to something" or "to experience the benefit from someone" (Louw-Nida). "to commit oneself wholeheartedly to something, take part in, devote oneself to, practice" (BDAG). Friberg says antilambano in 1Ti 6:2 probably means "benefit from, receive benefit from something" or less likely "devote oneself to something" (Friberg) Marvin

1 Timóteo 6

Barnes writes that "Property really makes no distinction in the great things that pertain to character and salvation. It does not necessarily make one wise, or learned, or great, or good.....A man whose house is in flames, or who is shipwrecked, or whose child lies dying, or who is himself in the agonies of death, can derive no advantage from the fact that he is richer than other men.....A man who is rich, is very liable to "trust" in his riches, and to suppose that he needs nothing more; comp. Luke 13:19+. He feels that he is not dependent on his fellow-men, and he is very likely to feel that he is not dependent on God. It is for this cause that God has recorded so many solemn declarations in his word respecting the instability of riches (cp. Pr 23:5), and that He is furnishing so many instructive lessons in His providence, showing how easily riches may suddenly vanish away. (1 Timothy 6 Commentary) We are not owners; we are stewards. -- Wiersbe

1 Timóteo 6

Barnes says: Treat them with all proper respect. They were to manifest the right spirit themselves, whatever their masters did; they were not to do anything that would dishonour religion. The injunction here would seem to have particular reference to those whose masters were not Christians. (1 Timothy 6 Commentary) You can mark it down as an axiomatic principle that your conduct at your work (school, etc), especially your conduct to those in authority over you, can either bring credit or discredit to the Lord. The way you handle the authority over you, is crucial to your witness of the truth of the Gospel! You can dishonor the Gospel and you can bring disrepute or disgrace to your Father in Heaven by not submitting to God given authority. D Edmond Hiebert adds that the Christian slaves "are to have an inner attitude of genuine respect for their masters which finds outward expression in word, manner, and conduct. “That a slave should serve for love and not for fear is the revolution wrought by the Gospel, which ultimately abolishes slavery” (Horton). (Borrow First Timothy- Everyman's Bible Commentary) John

1 Timóteo 6

Barnes explains: The meaning of this verse is, that they were to make such a use of their property that it would contribute to their eternal welfare. It might be the means of exalted happiness and honour in heaven, if they would so use it as not to interfere with religion in the soul, and so as to do the most good possible. (1 Timothy 6 Commentary) Lange says "Paul makes clear, that through such works of love we promote our own eternal interests. Our action toward others is a treasure for ourselves." (1 Timothy 6 Commentary) So that (hina = term of purpose) they may take hold of (epilambano) that which is life indeed (ontos - literally "the truly life") - NRSV - "So that they may take hold of the life that really is life." This is the result or purpose of persevering in a life of giving. Laying away so they can lay hold. How so? Because of the reward that is awaiting in the future. In other words as the rich (and remember we are all rich compared to most of the world!) use their wealth for good deeds, they are in effect storing up or accumulating spiritual treasures for themselves in Heaven (cf Php 3:13, 14). As the rich give (and store up for themselves treasure in heaven), they also experience life now as it was meant to be lived (life indeed), a life that Jesus called "abundant." (John 10:10b) This is an almost unbelievable truth, that we can experience abundant life now (life indeed or truly) and an abundant reward in the future in Heaven (cf 2Cor 5:10+) Real and true life is NOT in material wealth. Take hold of (epilambano) means to take hold of in order to make one’s own. In this context epilambano refers to one's initial taking hold of eternal life by believing in the Messiah as one's Redeemer and Lord. Their performance of good works, etc, does not merit their receipt of eternal life but is evidence that they have taken hold of eternal life by believing the Gospel. (cp the intimate coupling of faith in Eph 2:8, 9+ and and works in Eph 2:10+). As Hiebert says “The life which is life indeed” has its beginning on this side of the grave and finds its consummation on the other side of the grave." Guthrie says: The concluding clause (that they may lay hold on eternal life) is closely linked with the similar phrase in 1Ti 6:12, but with an interesting variation. The Greek must be rendered 'life which is life indeed,' bringing out vividly its contrast with life propped up by so uncertain a support as riches. (Borrow The pastoral epistles : an introduction and commentary) Lange says: The attainment of a true life is thus the highest end, which the rich must seek by the wise and worthy use of his wealth. (1 Timothy 6 Commentary)

1 Timóteo 6

Barnes - Any opposite kind of teaching would tend only to stir up strife and produce dissatisfaction and contention, and could proceed only from a proud and self-confident heart. He is (1) conceited (tuphoo ) and (2) understands (epistamai) nothing - Williams paraphrase = "“he is a conceited ignoramus.” Note the #1 trait (clue) of a false teacher = PRIDE (What's the middle letter of the word "prIde"? Of "sIn"?) They are first described as "puffed up," ("inflated egos") men filled with a lot of hot air. See God's attitude toward pride (Jas 4:6+)! In light of their arrogance, it is no surprise that false teachers speak "out arrogant words of vanity." (2Pe 2:20, cf Simon the sorcerer Acts 8:9+). These men are deceived and are blinded by their excessive pride! They are so deceived that they think they know spiritual things but they have no comprehension of spiritual truth. They are spiritual "know nothings!" (cf Ro 1:22; 1Co 2:9–16, their wisdom is "earthly, natural, demonic" Jas 3:15+). Hiebert - His knowledge, upon which he presumes, is limited to fables and misinterpretations of the law (cf. 1:4–7) and does not penetrate into the truth. (Borrow First Timothy- Everyman's Bible Commentary - excellent resource)

1 Timóteo 6

Barnes says: He is proud. That is, he is lifted up with his fancied superior acquaintance with the nature of religion. The Greek verb means, properly, to smoke, to fume; and then to be inflated, to be conceited, etc. The idea is, that he has no proper knowledge of the nature of the gospel, and yet he values himself on a fancied superior acquaintance with its principles. (1 Timothy 6 Commentary) but (3) he has a morbid (noseo - sick, ailing ~ craving) interest in controversial questions (zetesis) and disputes about words (logomachia = literally word battles) - He has a morbid craving for controversy. They love to "stir the pot" in groups or in churches. These men enter into disputes revolving around the meaning or use of words. They quarrel about words. THOUGHT - Watch for this trait as a verbal clue to a false teacher! Hiebert spares no words in his description - He is “word-sick,” and the morbid state of his mind manifests itself in subtle discussions and angry disputes centering around trifling distinctions between different words. Paul enumerates five social consequences which flow from such a mentally diseased condition. (Borrow First Timothy- Everyman's Bible Commentary - excellent resource) Out of which arise (1) envy (phthonos - jealousy), (2) strife (eris - discord, contention, debate), (3) abusive language (blasphemia - reviling judgment, “railings,” “blasphemies,” vehement denunciations couched in sacred words), (4) evil (poneros - actively evil) suspicions (huponoia - secret opinions based on insufficient evidence) - Paul in 5 phrases (fifth = "constant friction" in 1Ti 6:5) describes their rotten fruit (which is also a way to detect their presence)! The fruit of their unsound doctrine is "sick" behavior - Envy or filled with malignant ill will, strife or wrangling meaning they are unwilling to admit defeat, abusive speech which is defiant and irreverent (or even blasphemous) and false suspicions so that they are suspicious of everybody and everybody’s an adversary. White says evil suspicions are “malicious suspicions as to the honesty of those who differ with them." Conceited (5187) tuphoo from tuphos [typhos] = smoke) means literally to literally wrap in smoke or mist and so to becloud. The verb means “to puff up like a cloud of smoke.” Figuratively it means to be puffed up or conceited. Some secular Greek sources actually use tuphoo to describe one as mentally ill. The verb tuphoo means wrapped or enveloped by smoke, so that what is outside one’s circumscribed world of self cannot be seen.The man who is "swollen with conceit" is really just "filled with smoke" for all his accomplishments will be reduced to nothing more than smoke and ashes one day. (2Pe 3:10-notes) Understand (1987) epistamai from epi = upon + histemi = to stand) means to fix one's mind on, have intellectual apprehension, to understand, to know (know well - Acts 18:25) or to be acquainted with (Acts 19:15). It can convey the sense of to understand or comprehend (Mark 14:68; 1 Tim. 6:4; James 4:14; Jude 1:10). Louw-Nida on epistamai - to possess information about, with the implication of an understanding of the significance of such information and "to have or gain insight, with focus upon the process - 'to understand, to be aware of, to really know." Epistamai - 14v - being acquainted(1), know(6), know about(1), knowing(2), knows(1), understand(2), understands(1). Mk. 14:68; Acts 10:28; Acts 15:7; Acts 18:25; Acts 19:15; Acts 19:25; Acts 20:18; Acts 22:19; Acts 24:10; Acts 26:26; 1 Tim. 6:4; Heb. 11:8; Jas. 4:14; Jude 1:10 1 Timothy 6:5 and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain. Amplified 1 Timothy 6:5 And protracted wrangling and wearing discussion and perpetual friction among men who are corrupted in mind and bereft of the truth, who imagine that godliness or righteousness is a source of profit [a moneymaking business, a means of livelihood]. From such withdraw. BGT 1 Timothy 6:5 διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. KJV 1 Timothy 6:5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. NET 1 Timothy 6:5 and constant bickering by people corrupted in their minds and deprived of the truth, who suppose that godliness is a way of making a profit. CSB 1 Timothy 6:5 and constant disagreement among people whose minds are depraved and deprived of the truth, who imagine that godliness is a way to material gain. ESV 1 Timothy 6:5 and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain. NIV 1 Timothy 6:5 and constant friction between men of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain. NLT 1 Timothy 6:5 These people always cause trouble. Their minds are corrupt, and they have turned their backs on the truth. To them, a show of godliness is just a way to become wealthy. NRS 1 Timothy 6:5 and wrangling among those who are depraved in mind and bereft of the truth, imagining that godliness is a means of gain. RSV 1 Timothy 6:5 and wrangling among men who are depraved in mind and bereft of the truth, imagining that godliness is a means of gain. YLT 1 Timothy 6:5 wranglings of men wholly corrupted in mind, and destitute of the truth, supposing the piety to be gain; depart from such; NKJ 1 Timothy 6:5 useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself. NJB 1 Timothy 6:5 and unending disputes by people who are depraved in mind and deprived of truth, and imagine that religion is a way of making a profit. NAB 1 Timothy 6:5 and mutual friction among people with corrupted minds, who are deprived of the truth, supposing religion to be a means of gain. ASV 1 Timothy 6:5 wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way of gain. and constant friction 1Ti 1:6 1Co 11:16 between men: Mt 7:17-20 12:33 Joh 3:19-21 Eph 4:17-19 2Th 2:8-11 2Ti 3:8 Tit 1:15,16 Heb 3:12,13 2Jn 1:8-10 who suppose that godliness is a means of gain.: 1Ti 6:6 3:3,8 2Ki 5:20-27 Isa 56:11 Jer 6:13 8:10 Eze 33:31 Mt 21:13 Mt 23:14 Ac 8:18-20 19:24-28 Tit 1:11 2Pe 2:3,15 Jude 1:11 Rev 18:3,13 from such withdraw thyself (ONLY IN THE KJV - TEXTUS RECEPTUS): Ro 16:17,18 2Th 3:6 2Ti 3:5 1 Timothy 6 Resources - Multiple Sermons and Commentaries MORE TRAITS OF FALSE TEACHERS and (5) constant friction (persistent and obstinate frictions among the contenders) between men of (6) depraved (diaphtheiro) mind (nous) and (7) deprived of the truth (aletheia) - Depraved mind means their mind is so corrupted and disintegrated that it cannot function normally. As a man thinks in his mind, so he is! (Pr 23:7) Depraved is in the perfect tense indicating their mind was permanently in a state of ruin (cf where America is in 2022 = Ro 1:28+)! Woe! Deprived of the truth is also in the perfect tense indicating that this is now their permanent condition! Imagine trying to reason with them about what is true! They are unable to do so!

1 Timóteo 6:6-8

Barnes says: This word, as now used, refers to a state of mind; a calm and satisfied feeling; a freedom from murmuring and complaining. The idea is, that "piety, connected with a contented mind--or a mind acquiescing in the allotments of life--is to be regarded as the real gain."

1 Timóteo 6:9

Barnes adds that "There is more emphasis to be placed on the word will ("want" in NAS), here, in the phrase, “will be rich,” than might be supposed from our translation. It is not the sign of the future tense, but implies an actual purpose or design to become rich—oi de boulomenoi. The reference is to those in whom this becomes the object of earnest desire, and who lay their plans for it. (1 Timothy 6 Commentary) Demarest says: Note well that the issue is not having wealth, but desiring it. The very desire is the trap. The desire for wealth has a way of becoming all-consuming. As a pastor for nineteen years in an affluent suburb, I witness this daily. I see people all around me for whom the drive for wealth is nothing less than an obsession. (BORROW The communicator's commentary. 1, 2 Thessalonians, 1, 2 Timothy, Titus) Matthew Henry rightly reminds us that the "want to get rich" issue affects all social classes for "Poor people are as much in danger from an inordinate desire towards the wealth of the world as rich people from an inordinate delight in it." J C Ryle said it this way "We may love money without having it, just as we may have money without loving it." Warren

1 Timóteo 6:9

Barnes says: The idea of drowning is not properly that of the apostle, but the image is that of a wreck, where a ship and all that is in it go down together. The destruction is complete. There is a total ruin of happiness, of virtue, of reputation, and of the soul. The ruling desire to be rich leads on a train of follies which ruins everything here, and hereafter.--How many of the human family have thus been destroyed! (1 Timothy 6 Commentary)

1 Timóteo 6:9

Barnes - That is, they are tempted to do wicked things in order to accomplish their purposes. It is extremely difficult to cherish the desire to be rich, as the leading purpose of the soul, and to be an honest man. THREE PROGRESSIVE PITFALLS: A TEMPTATION, A SNARE A SINKING Temptation (3986)(peirasmos from peirazo [word study] = to make trial of, try, tempt, prove in either a good or bad sense) describes the idea of putting to the test and then refers to the tests or pressures that come in order to discover a person’s nature or the quality of some thing. The context determines whether the intended purpose of the "temptation" (test) is for good or for evil. If a believer responds in faith, he successfully endures a trial (and we call it just that -- a "trial" and not a "temptation") but if he succumbs to it, doubts God and disobeys, the trial becomes a "temptation" which can lead to sin. God allows "peirasmos" into our life not to make us sin but to make us more like the Savior. Not so with Satan as his encounter with our Lord illustrates. In the context of 1Ti 6:9, Paul clearly uses peirasmos in the sense not of a trial but of a temptation. Resource related to temptation: Of Temptation by John Owen

1 Timóteo 6:9

Barnes says: The net was sprung suddenly upon them, and they could not escape. The idea here is, that they who have this desire become so entangled, that they cannot easily escape. They become involved in the meshes of worldliness and sin; their movements are so fettered by cares, and inordinate desires, and by artificial wants, that they are no longer freemen. (1 Timothy 6 Commentary)

1 Timóteo 6:9

Barnes - 1Timothy 6 Commentary) The desire to be rich is is foolish because the supposed gain really brings pain.

1 Timóteo 6:9

Barnes comments that the downward spiral of these men ends in destruction, one that that "is complete. There is a total ruin of happiness, of virtue, of reputation, and of the soul. The ruling desire to be rich leads on a train of follies which ruins everything here, and hereafter.—How many of the human family have thus been destroyed! (1 Timothy 6 Commentary) Lee writes that "the trapped ones drown in an almost personified wealth that becomes “a personal monster, which plunges its victim into an ocean of complete destruction.” (The New American Commentary) John

1 Timóteo 6:10

Barnes says "The notion of deception or delusion is in the word, and the sense is, that, deceived by the promises held out by the prospect of wealth, they have apostatized from the faith. It is not implied of necessity that they were ever real Christians. They have been led off from truth and duty, and from all the hopes and joys which religion would have imparted." The root verb planao illustrates dramatically the active and passive aspects of this word group… But evil men and impostors will proceed from bad to worse, deceiving (planao in the active voice) and being deceived (planao in the passive voice). (2Ti 3:13-note) Comment: Note the fulfillment of the law of reaping and sowing, for these evil men and impostors sow deception but they themselves reap deception. What "goes around, comes around" as they say! In a similar way Paul uses the passive voice here in 1Ti 6:10 to describe some being led astray as a result of having allowed the poisonous root of covetousness to grow in the garden of their heart. What leads them astray? Their own sinful heart! The only other use of apoplanao is in Mark… for false Christs and false prophets will arise, and will show signs and wonders, in order, if possible, to lead the elect astray. (Mark 13:22) Apoplanao - 3 uses in the non-apocryphal Septuagint.. 2 Chronicles 21:11 Moreover, he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to play the harlot and led Judah astray. Proverbs 7:21-note With her ("an adulteress" Pr 7:5) many persuasions she entices (Lxx = apoplanao = turns him aside) him; With her flattering lips she seduces him. Jeremiah 50:6 "My people have become lost sheep. Their shepherds have led them astray. They have made them turn aside (Lxx = apoplanao = "caused them to wander") on the mountains; They have gone along from mountain to hill And have forgotten their resting place. DEMAS: A MAN WHO WANDERED AWAY In his last letter Paul records the tragic tale of Demas who "loved (agapao = a love based on the decision of his will) this present world, (and)… deserted (Paul) and (went) to Thessalonica." (2Ti 4:10). Matthew

1 Timóteo 6:10

Barnes - The word rendered "pierced themselves through" occurs nowhere else in the New Testament, and is a word whose force and emphasis cannot be well expressed in a translation. It is from peiro and is made more emphatic by the addition of the preposition peri. The word peiro means, properly, to pierce through from one end to another, and is applied to meat that is pierced through by the spit when it is to be roasted; then it means to pierce through and through. The addition of the preposition to the word, conveys the idea of doing this all round; of piercing everywhere. It was not a single thrust which was made, but they are gashed all round with penetrating wounds. Although the verb is different (dierchomai) the idea is similar in Simeon's prophesy spoken to Mary that "a sword will pierce even your own soul." (Lk 2:33). TWO PIERCINGS One cannot help but think of the "piercing" of Judas Iscariot because of his love of money… John 12:4 But Judas Iscariot, one of His disciples, who was intending to betray Him, said 5 "Why was this perfume not sold for three hundred denarii, and given to poor people?" 6 Now he said this, not because he was concerned about the poor, but because he was a thief, and as he had the money box, he used to pilfer what was put into it. Mt 26:14 Then one of the twelve, named Judas Iscariot, went to the chief priests, 15 and said, "What are you willing to give me to deliver Him up to you?" And they weighed out to him thirty pieces of silver. (See Zechariah's remarkable prophecy 500 years earlier - Zechariah 11:12-13) 16 And from then on he began looking for a good opportunity to betray Him. Mt 26:23 And He answered and said, "He who dipped his hand with Me in the bowl is the one who will betray Me. 24 "The Son of Man is to go, just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born." 25 And Judas, who was betraying Him, answered and said, "Surely it is not I, Rabbi?" He said to him, "You have said it yourself." JUDAS PIERCING BRINGS GRIEF Mt 27:3 Then when Judas, who had betrayed Him, saw that He had been condemned, he felt remorse and returned the thirty pieces of silver to the chief priests and elders, 4 saying, "I have sinned by betraying innocent blood." But they said, "What is that to us? See to that yourself!" 5 And he threw the pieces of silver into the sanctuary and departed; and he went away and hanged himself. 6 And the chief priests took the pieces of silver and said, "It is not lawful to put them into the temple treasury, since it is the price of blood." 7 And they counseled together and with the money bought the Potter's Field as a burial place for strangers. Acts 1:18+ (Now this man acquired a field with the price of his wickedness; and falling headlong, he burst open in the middle and all his bowels gushed out. 19 And it became known to all who were living in Jerusalem; so that in their own language that field was called Hakeldama, that is, Field of Blood.) JESUS' PIERCING BRINGS SALVATION John 19:34 but one of the soldiers pierced His side with a spear, and immediately there came out blood and water… 37 And again another Scripture says, "THEY SHALL LOOK ON HIM WHOM THEY PIERCED." Themselves (1438)(heautou) is "a reflexive pronoun referring action in a verb back to its own subject." (Friberg) In other words they pierced themselves and thus have no one else to blame! Heautou "in the plural, (is) a reflexive reference to any and all persons or things involved as subjects of the clause." (Louw-Nida). John

1 Timóteo 6:12

Barnes : 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 The International Children's Bible (ICB) paraphrases it this way: "Be sure you receive the life that continues forever." What do you think about that translation? While I generally like the ICB, this paraphrase like all paraphrases illustrates a considerable degree of interpretation. In this case, the conclusion one might deduce from this rendering is that Paul is telling Timothy to "receive" salvation. In context, that is not what Paul is saying as discussed more fully below. Today's English Version (TEV) has a similar problem which might cause confusion with the rendering "win eternal life." The point of this discussion is not to disparage the ICB or the TEV, or other paraphrases, but to make the point that for initial serious study of the Scripture it is best to restrict one's observations to one of the more literal translations such as NAS, ESV, KJV, NKJV, HCSB (Holman). Be aware that the NIV, although widely used, is considerably less literal than these versions. Of the paraphrased version, I find that Wuest's Expanded Translation is one of the most useful as it tends to bring out the meaning of the Greek tenses and words accurately. It is also good to remember that EVERY translation is to some degree an "interpretation" of the original Greek, Hebrew and Aramaic. The closer one stays to the original language, the better, however the most literal translation (which I always consult when studying a passage), Young's Literal, does not have an easy reading style. While the Amplified Bible has some elements of a paraphrase, it also can be very useful as a "mini-commentary" on Scripture, although I would never recommend it as one's primary study Bible. Also be sure to read the Amplified's introductory notes which explain the important meanings of the phrases in brackets as opposed to parentheses. For a brief discussion of this important topic see Bible Versions compared for how literal they translate Hebrew and Greek.

1 Timóteo 6:15

Barnes: 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. Bring about (1166)(deiknuo) means to show, to make known or to manifest. Deiknuo draws attention to something by visual, auditory, gestural, or linguistic means so that it can be apprehended by the senses (cp Christ's appearing - "Every eye will see Him!" Rev 1:7). Deiknuo is also used in the sense of showing something so as to prove it is true or to make it clear by evidence (e.g., "We know that, when He appears… we shall see Him just as He is.") It is interesting that 8 of 33 uses are in the book of the Revelation, the book that culminates with the appearing of our Lord Jesus Christ which God will bring about… Rev 1:1 The Revelation of Jesus Christ, which God gave Him to show (deiknuo) to His bond-servants, the things which must shortly take place; and He sent and communicated it by His angel to His bond-servant John Rev 4:1b "Come up here, and I will show you what must take place after these things." Rev 17:1b "Come here, I shall show you the judgment of the great harlot who sits on many waters, Rev 21:9b "Come here, I shall show you the bride, the wife of the Lamb." Rev 21:10 And he carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God, Rev 22:1 And he showed me a river of the water of life, clear as crystal, coming from the throne of God and of the Lamb, Rev 22:6 And he said to me, "These words are faithful and true"; and the Lord, the God of the spirits of the prophets, sent His angel to show to His bond-servants the things which must shortly take place. Rev 22:8 And I, John, am the one who heard and saw these things. And when I heard and saw, I fell down to worship at the feet of the angel who showed me these things. HE MAKES ALL THINGS BEAUTIFUL IN HIS OWN TIME! At the proper time (kairos) - "at just the right time" (NLT). "In due season" (The Living Bible). "In His times." (KJV). "In His own good time." (Centenary). The Greek is more accurately rendered by the Amplified Version which has "in His own proper time". The NAS neglects to pick us the nuance of "His own" His own (2398)(idios) is an adjective which means that this time is distinctively characteristic of God. It is a time that peculiarly, privately, and personally is possessed by Him. Hiebert - Paul indicates that the longed-for return of Christ as to its actual occurrence was wholly in the hands of God. The Second Advent, like the First, will occur in the time ordered and appointed by the Father. Paul’s statement is not that Christ will display His appearing, but that the Father will display it. The same God that preserves all things will effect the Second Coming. This thought draws out of Paul a doxology of praise to the Father. (Borrow First Timothy- Everyman's Bible Commentary - excellent resource) There was an old song from my pre-Christian days entitled "Turn, Turn, Turn," sung by the Birds and based (I suppose) on Ecclesiastes 3, where Solomon writes… There is an appointed time for everything. And there is a time for every event under heaven… He has made everything beautiful in His time Ec 3:1, Ec 3:11KJV Comment: Indeed at the terminus of this present age, the Son of Righteousness will arise and return with healing in His wings (Malachi 4:2). The Beautiful One (Play: Jeremy Camp's Beautiful One) will then make all things beautiful for those who belong to Him. Pause and thank Him for this blessed hope as you listen to the beautiful old (circa 1980's) Maranatha chorus entitled…In His Time At the proper time - More literally "In His own seasons". Identical phrase in 1Ti 2:6 (First Coming - specifically the crucifixion) and Titus 1:3-note (Manifested the truth of eternal life in His Word about Christ). Compare the phrase "fullness of time" (Gal 4:4 - First Coming). Here are all the uses of "proper time" in Scripture (in the NAS95): Nu 23:23; Eccl 8:5, 6; Mt 24:45; Lk 1:20; 12:42; 1Ti 2:6; 6:15; Titus 1:3; Heb 11:11-note; 1Pe 5:6-note. This time phrase ("at the proper time") is first in the Greek sentence which signifies that it is a point of emphasis. As discussed above, whenever you encounter a time phrase or "time sensitive word" (eg, until, then, etc), pause and interrogate the expression of time. For example, "To what time is Paul referring?" "What happens at the proper time?" "How should the truth about the proper time effect my daily life?" (Obviously an application type question). In context, Paul teaches that the Second Coming, the appearing of our Lord Jesus Christ, will occur at the proper time. This is the time that the Father specifies and which no man knows or even expects (ie, it will catch the world "off guard!") because it is God the Father's own personal time only known to Him. Mt 24:35, 36 Heaven and earth will pass away, but My words shall not pass away. But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. Read the following passages, all of which in some way refer to the Father's personal, peculiar, private proper time of bringing about the appearing of our Lord Jesus Christ. See if you notice a common theme in these passages in regard to how we as believers should conduct ourselves in this present evil age. Acts 1:7 He said to them (Jesus answering the Acts 1:6 question from His disciples), "It is not for you to know times (chronos) or epochs (kairos - same word translated "proper time" in 1Ti 6:15) which the Father has fixed by His own authority; Zech 14:7 (Context Zech 14:1-6) For it will be a unique day which is known to the LORD, neither day nor night, but it will come about that at evening time there will be light. Mt 24:42 (In the context of describing the "faithful and sensible slave" Mt 24:45 Jesus warned… ) "Therefore be on the alert (gregoreuo in the present imperative), for you do not know which day your Lord is coming. 43 But be sure of this, that if the head of the house had known at what time of the night the thief was coming, he would have been on the alert and would not have allowed his house to be broken into. 44 For this reason you be (present imperative) ready (Gk - hetoimos = prepared) too; for the Son of Man is coming at an hour when you do not think He will. 45 Who then is the faithful and sensible slave whom his master put in charge of his household to give them their food at the proper time (kairos)? 46 Blessed is that slave whom his master finds so doing when he comes. 47 Truly I say to you, that he will put him in charge of all his possessions. Mt 25:13 "Be on the alert (gregoreuo in the present imperative) then (Why? in view of the danger just described - Mt 25:1-10, 11, 12), for (term of explanation - what is Jesus explaining?) you do not know the day nor the hour. (What time? The day of His appearing). Mk 13:33 (See context - Mk 13:35-37) "Take heed, (blepo in the present imperative = command calling for continual attention!) keep on the alert (agrupneo in the present imperative) for you do not know when the appointed time (kairos) is. Luke 12:35 "Be dressed (present imperative = continually in a state of) in readiness (perizonnumi = girded), and keep your lamps alight. 36 And be like men who are waiting for their master when he returns from the wedding feast, so that they may immediately open the door to him when he comes and knocks. 37 Blessed are those slaves whom the master shall find on the alert when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table (first century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away), and will come up and wait on them. 38 Whether he comes in the second watch, or even in the third, and finds them so, blessed are those slaves. 39 "And be sure of this, that if the head of the house had known at what hour the thief was coming, he would not have allowed his house to be broken into. 40 "You too, be (present imperative) ready (Gk - hetoimos = prepared); for the Son of Man is coming at an hour that you do not expect. (the verb means that does not seem proper or best)" Comment: Observe verse 37 - Who will gird himself? The master! Many commentators feel and I agree that this is a description of Jesus serving us in the future. J C