← Warren Wiersbe

1 Timóteo 6

Warren Wiersbe · Citado em PreceptAustin

1 Timóteo 6

Wiersbe says: This chapter continues Paul's advice to Timothy on ministering to the various kinds of believers in the church. The atmosphere is military, for Paul used words that belong to the army: "Fight the good fight of faith" (1Ti 6:12). "I give thee charge" (1Ti 6:13, which is the same military term used in 1Ti 1:3). "Charge them that are rich" (1Ti 6:17). "O Timothy, keep [guard] that which is committed to thy trust" (1Ti 6:20). In other words, you might say Paul was the general, giving Timothy orders from the Lord, the Commander in Chief. D. L. Moody did not want his soloist, Ira Sankey to use, "Onward, Christian Soldiers" in their evangelistic campaigns. Moody felt that the church he saw was very unlike an army. If the average military man on our side in World War II had behaved toward his superiors and their orders the way the average Christian behaves toward the Lord, we probably would have lost the war! Instead of "Onward, Christian Soldiers" someone has suggested that perhaps we ought to sing "Backward, Christian Soldiers." (Borrow The Bible Exposition Commentary) Donald Guthrie points out: In communities where the membership included numerous slaves together with some of their masters, the relationship between them was a pressing problem. Slaves enjoyed equality of status within the Church, but a decided social inferiority in their respective households, an irreconcilable antithesis which found its only solution in the ultimate abolition of slavery. But since the time was unpropitious for overturning this deeply rooted system, interim Christian rules were indispensable. p. 109 (Borrow The pastoral epistles : an introduction and commentary) Walter Lock paraphrases the 1st 2 verses by saying: This duty of proper respect holds good also of the relation of slaves to their masters. Some slaves will have heathen masters who make their life a burden to them; yet teach them to show all respect to such, lest the name of God and our teaching should be brought into disrepute. Others will have Christian masters: let such not fail in due respect, on the pretext that Christianity treats them and their masters as brothers; nay, let them serve them all the better on the very ground that those who share the good service are Christians and so dear to themselves. pp. 64-65 (Borrow 1 Timothy 6 Commentary)

1 Timóteo 6

Wiersbe says: But there was a problem: Some slaves used their newfound freedom in Christ as an excuse to disobey, if not defy, their masters. They needed to learn that their spiritual freedom in Christ did not alter their social position, even though they were accepted graciously into the fellowship of the church. p. 76 (Borrow The Bible Exposition Commentary) The Bible Knowledge Commentary says: The matter of the uses and abuses of authority is first and foremost a problem of attitude. Social goals should always be subordinate to spiritual values. Charles Ryrie - The problems of the master-slave relationship are discussed in 1 Cor. 7:21; Eph. 6:5-9; Col. 3:22-4:1; Titus 2:9-10; and Philem. 10-17. The NT writers do not question the institution of slavery but try to mitigate it through improved attitudes of both masters and slaves. In the church, they met on equal terms as members of the fellowship, though there may have been instances when slaves were elders and thus, in the church, were over masters whom they served all week. See note on Col. 3:22-23. In view of Paul's teaching, it should not be surprising that Christian slaves generally commanded a higher price on the slave market than unbelieving slave. If a master knew that a certain slave on the auction block was a Christian, he would generally be willing to pay more for that slave, since he knew that the slave would serve him faithfully and well. This is high tribute to God and to the Christian faith and to the soundness of the doctrine that is according to the glorious Gospel! As Jesus commanded His disciples "“Let your light shine (aorist imperative see our need to depend on the Holy Spirit to obey) before men in such a way that they may see your good works, and glorify (give others a proper opinion of) your Father who is in heaven." (Mt 5:16+) THOUGHT - Dearly beloved bondservant of the Most High God, if you were put on auction block at the "slave market" (so to speak) would you "command a higher price?" Are my actions before my family, my classmates and my fellow workers, etc, giving a clear testimony to the reality of Christ in me, the One Who Himself came not to be served (Mk 10:45+) but to serve and Who calls us to imitate Him (and be blessed - see Jn 13:15-16, 17). Do we (I) have a servant's attitude like our Master? There is only one way - See The Holy Spirit-Walking Like Jesus Walked! Slaves (servants) (1401) doulos from deo = to bind) (Click additional notes on doulos) was an individual bound to another in servitude and conveys the idea of the slave's close, binding ties with his master, belonging to him, obligated to and desiring to do his will and in a permanent relation of servitude. In the Greek culture doulos usually referred to the involuntary, permanent service of a slave, but the use in the epistles of Paul and Peter elevates the meaning of doulos to the Hebrew sense which describes a servant who willingly commits himself to serve a master he loves and respects (cp Ex 21:5, 6 Dt 15:12-16). By Roman times, slavery was so extensive that in the early Christian period one out of every two people was a slave! From at least 3000BC captives in war were the primary source of slaves. In sum, the will of the doulos is consumed in the will of the master. A bondservant is one who surrendered wholly to another’s will and thus devoted to another to the disregard of his own interest. Paul and Timothy were not their own but had been bought with the price of the blood of Christ. They were now the property of our Lord Jesus Christ and were His slaves exclusively. No man can serve two masters (Mt 6:24-note). Paul and Timothy had been slaves of Sin (see note on "the Sin") by their birth into Adam's likeness, but now they are slaves of Christ by their new, second birth. They had no will of their own, no business of their own, no time of their own and were acting for their Master, Christ; dependent upon Him and obedient to Him. Doulos is used 124 times (in 117 verses) in the NT. See more resources on Slaves, Slavery below. Masters (1203) despotes English = despot) means one who possesses undisputed ownership and absolute, unrestricted authority, so that the Greeks refused the title to any but the gods. The despotes was one who has legal control and authority over persons, such as slaves. In the NT despotes & kurios are used interchangeably of God, and of masters of servants. In Greek culture and terminology, servant and despótēs went together. It is notable that three times the saints use despotes when prayerfully entreating their Sovereign (Lk 2:29; Ac 4:24; Rev 6:10). The English word despot often congers up a negative image of one who exercises power tyrannically, harshly or abusively, but the Biblical uses do not convey such a connotation. Despotes is one who has legal control and authority over persons, such as subjects or slaves and was used especially as the ruler over a household.

1 Timóteo 6

Wiersbe says: The danger here is that a Christian slave might take advantage of his master because both are saved. "My master is my brother!" a slave might argue. "Since we are equal, he has no right to tell me what to do!" This attitude would create serious problems both in the homes and in the churches. Paul gave three reasons why Christian slaves should show respect for their believing masters and not take advantage of them. The most obvious reason is: Their masters are Christians ("faithful"=believing). How can one believer take advantage of another believer? Second, their masters are beloved. Love does not rebel or look for opportunities to escape responsibility. Finally, both master and servant benefit from obedience ("partakers of the benefit" can apply to both of them). There is a mutual blessing when Christians serve each other in the will of God. (Borrow The Bible Exposition Commentary)

1 Timóteo 6

Wiersbe says: Paul had opened this letter with warnings about false teachers, and had even refuted some of their dangerous teachings. The spiritual leaders in the local church must constantly oversee what is being taught because it is easy for false doctrines to slip in. A pastor I know discovered a Sunday School teacher who was sharing his "visions" instead of teaching God's Word! (Borrow The Bible Exposition Commentary) True doctrine is inseparable from and conducive to godliness. -- D Edmond Hiebert And does not agree (proserchomai - drawing near, approaching, attach himself to, consenting) with sound (hugiaino; KJV = wholesome) words, those of our Lord Jesus Christ - Note Paul characterizes false teaching as (1) a different doctrine, (2) not sound doctrine and (3) does not produce "sound" behavior. The idea of "not agree..." is that the false teacher is not willing to "attach" himself to the Lord Jesus Christ! Note Paul's "mini-definition" of sound words as those of our Lord Jesus Christ. Anything and everything Jesus taught was sound, wholesome, healthy and given to produce a godly lifestyle if followed. Imagine a pastor not teaching the words of the Lord Jesus Christ! Woe! Truth begets godliness. Error begets moral deficiency.

1 Timóteo 6

Wiersbe comments that "It is unfortunate today that we not only have (unsound, unhealthy doctrine) in teaching and preaching, but also in music. Far too many songs not only teach no doctrine, but many even teach false doctrines. A singer has no more right to sing a lie than a teacher has to teach a lie." (Bible Exposition Commentary) Hugiaino - 12v - good health(2), safe and sound(1), sound(8), well(1). Lk. 5:31; Lk. 7:10; Lk. 15:27; 1 Tim. 1:10; 1 Tim. 6:3; 2 Tim. 1:13; 2 Tim. 4:3; Tit. 1:9; Tit. 1:13; Tit. 2:1; Tit. 2:2; 3 Jn. 1:2 ("Beloved, I pray that in all respects you may prosper and be in good health, just as your soul prospers.") Godliness (2150) eusebeia from eu = well + sebomai = reverence. Sebomai is in turn derived from "seb" which refers to sacred awe or reverence exhibited especially in actions) most literally means "well worship". It describes reverence or awe that is well directed. Eusebeia is true religion that displays itself in reverence before what is majestic and divine in worship and in a life of active obedience which befits that reverence. Eusebeia is a term used, not of God, but of men. Click for more discussion on godliness. Eusebeia - 15v - Acts 3:12; 1 Tim. 2:2; 1 Tim. 3:16; 1 Tim. 4:7; 1 Tim. 4:8; 1 Tim. 6:3; 1 Tim. 6:5; 1 Tim. 6:6; 1 Tim. 6:11; 2 Tim. 3:5; Tit. 1:1; 2 Pet. 1:3; 2 Pet. 1:6; 2 Pet. 1:7; 2 Pet. 3:11 Related Resources: Should we allow false teachers into our home? | GotQuestions.org Are all prosperity preachers charlatans and/or false teachers? | GotQuestions.org How can I recognize a false teacher / false prophet? | GotQuestions.org Should Christians judge the teachings of their leaders? | GotQuestions.org What does the Bible say about false prophets? | GotQuestions.org What is false doctrine? | GotQuestions.org 1 Timothy 6:4 he is conceited and understands nothing; but he has a morbid interest in controversial questions and disputes about words, out of which arise envy, strife, abusive language, evil suspicions, Amplified 1 Timothy 6:4 He is puffed up with pride and stupefied with conceit, [although he is] woefully ignorant. He has a morbid fondness for controversy and disputes and strife about words, which result in (produce) envy and jealousy, quarrels and dissension, abuse and insults and slander, and base suspicions, BGT 1 Timothy 6:4 τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος ἔρις βλασφημίαι, ὑπόνοιαι πονηραί, KJV 1 Timothy 6:4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, NET 1 Timothy 6:4 he is conceited and understands nothing, but has an unhealthy interest in controversies and verbal disputes. This gives rise to envy, dissension, slanders, evil suspicions, CSB 1 Timothy 6:4 he is conceited, understanding nothing, but has a sick interest in disputes and arguments over words. From these come envy, quarreling, slander, evil suspicions, ESV 1 Timothy 6:4 he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, NIV 1 Timothy 6:4 he is conceited and understands nothing. He has an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions NLT 1 Timothy 6:4 Anyone who teaches something different is arrogant and lacks understanding. Such a person has an unhealthy desire to quibble over the meaning of words. This stirs up arguments ending in jealousy, division, slander, and evil suspicions. NRS 1 Timothy 6:4 is conceited, understanding nothing, and has a morbid craving for controversy and for disputes about words. From these come envy, dissension, slander, base suspicions, RSV 1 Timothy 6:4 he is puffed up with conceit, he knows nothing; he has a morbid craving for controversy and for disputes about words, which produce envy, dissension, slander, base suspicions, YLT 1 Timothy 6:4 he is proud, knowing nothing, but doting about questions and word-striving, out of which doth come envy, strife, evil-speakings, evil-surmisings, NKJ 1 Timothy 6:4 he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions, NJB 1 Timothy 6:4 is proud and has no understanding, but rather a weakness for questioning everything and arguing about words. All that can come of this is jealousy, contention, abuse and evil mistrust; NAB 1 Timothy 6:4 is conceited, understanding nothing, and has a morbid disposition for arguments and verbal disputes. From these come envy, rivalry, insults, evil suspicions, ASV 1 Timothy 6:4 he is puffed up, knowing nothing, but doting about questionings and disputes of words, whereof cometh envy, strife, railings, evil surmisings, He: 1Ti 1:7 3:6 Pr 13:7 25:14 26:12 Ac 8:9,21-23 Ro 12:16 1Co 3:18 1Co 8:1,2 Ga 6:3 Col 2:18 2Th 2:4 2Ti 3:4 2Pe 2:12,18 Jude 1:10,16 Rev 3:17 about: 1Ti 1:4 2Ti 2:23 words: Isa 58:4 Ac 15:2 Ro 2:8 13:13 14:1 1Co 3:3 11:16,18 2Co 11:20 Ga 5:15,20,21,26 Php 1:15 2:3,14 Tit 3:9 Jas 1:19 2:14-18 Jas 4:1,2,5,6 1Pe 2:1,2 1 Timothy 6 Resources - Multiple Sermons and Commentaries HOW TO DETECT A FALSE TEACHER

1 Timóteo 6

Wiersbe quips that "A believer who understands the Word will have a burning heart, not a big head (Luke 24:32; and see Dan. 9:1-20). This "conceited attitude" causes a teacher to argue about minor matters concerning "words" (1 Tim. 6:3). Instead of feeding on the "wholesome words of... Christ," you might say he gets sick about questions. (Borrow The Bible Exposition Commentary) Guthrie says: "The true state of these puffed-up teachers is nothing short of abysmal ignorance." (Borrow The pastoral epistles : an introduction and commentary)

1 Timóteo 6

Wiersbe - The tragedy of all this is that the people are "robbed of the truth" (1Ti 6:5NIV) while they think they are discovering the truth! They think that the weekly arguments in their meetings, during which they exchange their ignorance, are a means of growing in grace; meanwhile the result is a loss of character, not an improvement. (Borrow The Bible Exposition Commentary) Depraved (decayed) (1311) diaphtheiro from dia = intensifies meaning + phtheiro = to ruin, corrupt, spoil, shrivel, destroy, defile) (English = diphtheria) means to cause the complete destruction, to destroy, corrupt or decay utterly (through and through so to speak), to rot thoroughly, to ruin, to pervert utterly, perish. It always signifies a change for the worse. The Bible uses diaphtheiro literally of physical corruption, destruction or decay (Re 8:9, 11:18, Jdg 6:6Lxx) or figuratively of moral decay (1Ti 6:5, Jdg 2:19Lxx) Suppose (think, thought) (3543) nomizo from nomos = law, custom) means to think or believe something without being fully settled in mind or opinion. It means to form an idea about someth. but with some suggestion of tentativeness or refraining from a definitive statement. Gain (4200) porismos from porízo = to get, gain, acquire) is a noun which signifies a means of livelihood a means of earning a living, a providing, a procuring, an acquisition. It describes a means of making money, of gaining a profit or of acquiring wealth (the sense intended by the false teachers Paul describes in 1Ti 6:5). Probably in a wordplay, Paul immediately uses porismos again in 1Ti 6:6 (only other NT use) in a figurative sense, describing one's advantage or profit, not from a material but from a spiritual standpoint. Thayer writes that porismos is derived from the verb "porizo - to cause a thing to get on well, to carry forward, to convey, to acquire; middle to bring about or procure for oneself, to gain; from poros (cf. poreuo)." 1 Timothy 6:6 But godliness actually is a means of great gain when accompanied by contentment. (NASB: Lockman) Greek: estin (3SPAI) de porismos megas e eusebeia meta autarkeias; Amplified: [And it is, indeed, a source of immense profit, for] godliness accompanied with contentment (that contentment which is a sense of inward sufficiency) is great and abundant gain.(Amplified Bible - Lockman) ESV: Now there is great gain in godliness with contentment, KJV: But godliness with contentment is great gain. Moffatt: And so it is—provided it goes with a contented spirit; NET: Now godliness combined with contentment brings great profit. NLT: Yet true godliness with contentment is itself great wealth. (NLT - Tyndale House)

1 Timóteo 6

Wiersbe adds "If wealth makes a person proud, then he understands neither himself nor his wealth. "But thou shalt remember the Lord thy God; for it is He that gives thee power to get wealth" (Dt. 8:18). We are not owners; we are stewards. If we have wealth, it is by the goodness of God and not because of any special merits on our part. The possessing of material wealth ought to humble a person and cause him to glorify God, not himself." (AMEN!) (Borrow The Bible Exposition Commentary) Lenski offers a pointed comment "Earthly riches may disappear overnight or may dwindle and melt away like snow in the sun. To predicate the uncertainty of the wealth rather than of its owner is exact language. Sure hope must have a sure and certain basis, and wealth is not such a basis. (See Interpretation of St Paul's Epistle to Timothy) Hold lightly to the things of earth but tightly to the things of heaven. But on God - But is a dramatic term of contrast which calls for an "about face" (to use a military picture [see actual picture] meaning to make a sudden, complete turn in direction and in this context in attitude) from this present passing world, to the everlasting God of this world. The choice IS between the temporary and the eternal! But on God means instead of hoping in gold, place your hope in God! Here is real "money in the bank" -- you can mark it down that in uncertain times, our security is in God alone! (Borrow The Bible Exposition Commentary) The riches of this world are vain, They vanish in a day; But sweet the treasures of God's love-- They never pass away. --H.G.B. Who richly (plousios) supplies (parecho) us with all things to enjoy (apolausis) - NJB = "who gives us richly all that we need for our happiness" Richly supplies is in the present tense indicating our God continually provides all things (that we need) abundantly. And why does He richly supply? For our enjoyment! You may need to read that again if you think God is an old curmudgeon or an old Ebenezer Scrooge.

1 Timóteo 6

Wiersbe quips that "Yes, the word enjoy is in the Bible! In fact, one of the recurring themes in Ecclesiastes is, "Enjoy the blessings of life now, because life will end one day" (2:24; 3:12-15, 22; 5:18-20; 9:7-10; 11:9-10). This is not sinful "hedonism," living for the pleasures of life. It is simply enjoying all that God gives us for His glory." Though troubles assail, and dangers affright, Though friends should all fail, and foes all unite, Yet one thing secures us, whatever betide: The Scripture assures us, “The Lord will provide.” —Newton Instruct (direct, order, prescribe) (3853) paraggello rom para = beside, alongside, near by, at the side of + aggelos = messenger, angello/aggello = to announce) means to hand on or pass on an announcement from one to another who is at one's side, such as to what must be done, usually with the idea of a command or charge. Paraggello often was used in the context of a military command and demanded that the subordinate obey the order from the superior and required unhesitating and unqualified obedience. (cp Lk 5:14, 8:29, Lk 9:21KJV, Acts 1:4, 4:18; 5:28KJV; Acts 15:5KJV; 1Th 4:11). It is like a mandate (an authoritative command) or a call to obedience from one in authority. Paraggello conveys the idea of binding a person to make the proper response to an instruction. The soldier was bound to obey the orders of his superiors; a person involved in a legal matter was bound by the court’s orders; a person of integrity was bound by moral principles; a patient was bound to follow his doctor’s instruction if he wanted to get well; and a successful writer or speaker was bound by the standards of his craft. Be conceited (5309)(hupselophroneo from hupselos = high, lofty, haughty + phroneo - to think) means to be high minded, to think exalted, to think highly, to be proud and haughty, to act haughtily. Only here in NAS but in KJV (Textus receptus) also found in Ro 11:20. Fix...hope (1679) elpizo from elpis = hope, absolute assurance of future good) means to look forward with confidence to that which is good and beneficial. To express desire for some good with the expectation of obtaining it. Elpizo - 30x/30v - expect(1), expected(1), fix...hope(2), fixed...hope(2), hope(13), hoped(3), hopes(1), hoping(4), set...hope(2), trust(1). Matt. 12:21; Lk. 6:34; Lk. 23:8; Lk. 24:21; Jn. 5:45; Acts 24:26; Acts 26:7; Rom. 8:25; Rom. 15:12; Rom. 15:24; 1 Co. 13:7; 1 Co. 15:19; 1 Co. 16:7; 2 Co. 1:10; 2 Co. 1:13; 2 Co. 5:11; 2 Co. 8:5; 2 Co. 13:6; Phil. 2:19; Phil. 2:23; 1 Tim. 3:14; 1 Tim. 4:10; 1 Tim. 5:5; 1 Tim. 6:17; Phlm. 1:22; Heb. 11:1; 1 Pet. 1:13; 1 Pet. 3:5; 2 Jn. 1:12; 3 Jn. 1:14 Uncertainty (83)(adelotes) describes a situation the outcome of which is unknown and is not certain. Inconstancy. Unpredictability with the implication of instability or insecurity. Only here in Scripture. Riches (rich man) (4145) plousios from ploutos = wealth, abundance, riches) is an adjective which defines that which exists in a large amount with implication of its being valuable. Literally plousios refers to having an abundance of earthly possessions that exceeds normal experience. As used in Eph 2:4 plousios refers to being plentifully supplied with something. Rich is used most often in the NT in the sense of having abundant possessions and especially material wealth and was a frequent topic addressed by the Lord Jesus. It is used figuratively in James to describe those who are rich in faith (Jas 2:5, cp similar use to describe the believers in Smyrna - Rev 2:9). Richly (4146) plousios from adjective plousios [4146 see uses below] = rich, in turn from the noun ploutos = wealth, abundance, riches) is an adverb which pertains to that which exists in a large amount with the implication of its being valuable in large amount, in abundance and so can be translated rich or richly. The basic sense is "fullness of goods." A literal sense would be a "rich man." The figurative sense (as in this passage) describes rich in something (non-material). Plousios (actually the related word ploutos) gives us our English word plutocrat which describes a person whose power derives from their wealth. Plousios describes incredible abundance, extreme or vast material wealth, enormous affluence, great prosperity, immense riches, magnificent opulence, extravagant lavishness. Supplies (furnishes, gives, grants)(3930) parecho rom para = near, beside + echo = hold) basically (literally) means to hold beside, To hold out toward someone, to present, offer. to cause someone to experience something, with the possible implication of a duration - 'to cause to, to cause to experience, to give.' 'let no one give me trouble' or '... cause me trouble' Galatians 6:17. To cause something to happen to someone - 'to cause to happen.' 'why do you cause the woman trouble?' Matthew 26:10; To maintain a state or condition - 'to continue to be, to keep on being.' παρέσχον ἡσυχίαν 'they kept silent' Acts 22:2. (from Louw-Nida) Enjoy ((619) apolausis from apolauo = to take of, enjoy) means to have enjoyment of something, to have the benefit of something and so enjoying it. Zodhiates says apolausis "denotes the cleaving or adherence of the mind or affection to an object." (Ref) In 1Ti 6:17 Paul uses apolausis to describe the act of enjoying and in Hebrews the meaning is more the source of enjoyment. In secular Greek we find the phrase "eis apolausis" meaning "for enjoyment". In the Didache we read "You, almighty Master, created all things for your name’s sake, and gave food and drink to men to enjoy." Papias uses apolausis to describe "the enjoyment of foods in the (endtime) resurrection." Josephus uses apolausis in this sentence "but that she might have the enjoyment of her husband's company without any danger" (Ant 2.52) Clement (2Clement) uses apolausis in this sentence "This is the reason why a man is unable to find peace: they instill human apprehensions, preferring the pleasure of the present to the promise of the future." Only 1Ti 6:17 and Heb 11:25 = "choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures (apolausis) of sin," F B

1 Timóteo 6

Wiersbe points out: It is possible to be "rich in the world [age]" (1Ti 6:17) and be poor in the next. It is also possible to be poor in this world and rich in the next. Jesus talked about both (Luke 16:19-31). But a believer can be rich in this world and also rich in the next if he uses what he has to honor God (Matt. 6:19-34). In fact, a person who is poor in this world can use even his limited means to glorify God, and discover great reward in the next world. Borrow The Bible Exposition Commentary)

1 Timóteo 6

Wiersbe says: "That they may lay hold on eternal life" does not suggest that these people are not saved. "That they may lay hold on the life that is real" would express it perfectly. Riches can lure a person into a make-believe world of shallow pleasure. But riches plus God's will can introduce a person to life that is real and ministry that is lasting. (Borrow The Bible Exposition Commentary) What the Bible teaches - There is no hint in any of these verses that either sinners, or saints, obtain merit by the right use of material possessions. This is a pagan notion of payment to deity entrenched in Romanism and not absent from institutional Protestantism. The very motive behind giving of this nature vitiates the act. Rather the right use of material wealth is the evidence of faith. Justification and salvation so alter the appreciation of wealth that the believer holds all in trust for God, and in the right use of wealth but evidences the "life which is life indeed". He does not obtain salvation in this (he has it already) but he enjoys it and enters into the fulness of it. The corollary to this truth is sobering. If the enjoyment of real life is dependent on the right use of material possessions, is it not an honest inference that the depression of spirit so manifest in many saints could be, in some cases, the result of the wrong attitude to these things? Driving ambition, crushing anxiety and miserly acquisition have impoverished many a life spiritually. Scriptural teaching obeyed early in christian life would preserve from this. The believer is expected to give of his substance to God bountifully, not sparingly or grudgingly (2 Cor 9:6-11), regularly not spasmodically (1 Cor 16:2), proportionately (1 Cor 16:2) and sacrificially (2 Cor 8:3). When a believer sets aside for God a portion of his income on a weekly or monthly basis there is, of necessity, developed an exercise as to its proper use for God. Thus an interest will be developed in the work of God and the workers for God, both at home and abroad. This will not only be for the help and furtherance of testimony for God but it has a vital part to play in the character development of the exercised believer. Thus the saint will he waiting for the need to be presented that he may use what has been set aside for God, and thus he becomes in this exercise God's channel of communication to sinners, saints, or servants. The contribution to assembly funds through bag or box is first a moral responsibility, devolving on the individual who forms a part of that fellowship. That this is also expected to be a spiritual and sacrificial exercise Godward is clear from the way Paul speaks of the gift that had been sent to him from the Philippian assembly—"an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God" (Phil 4:18). While contribution to assembly funds is a vital part of the exercise of the believer, it is only one aspect of the readiness of the believer to hold his material things in trust for God. The truth of the opening statement of this verse was succinctly expressed by C. T. Studd when, after a complete disposal of his share of his father's estate to missionary work and workers, he said to his wife: "The Bank of England may fail, the Bank of Heaven never can". He had transferred his assets.(What the Bible teaches – 1 Thessalonians through Titus) Storing up...treasure (597)(apothesaurizo from apo = from + thesaurizo = lay up, store up) means to treasure up, store away. Only here in Scripture (hapax legomenon). It means to amass a treasure. Preposition apo in compound implies that the rich are to take from their own plenty, and by devoting it to the service of God and the relief of the poor, actually to treasure it up as a good foundation for the future Foundation (2310) themelios from théma = that which is laid down in turn from títhemi = to place [see study of related word themelioo]) means something laid or put down, that on which a structure is built or a stone used in the construction of a foundation. It was used literally of buildings foundation (foundation stone Rev 21:14). Themelios - 16x/15v - foundation(11), foundation stone(1), foundation stones(2), foundations(2). Lk. 6:48; Lk. 6:49; Lk. 14:29; Acts 16:26; Rom. 15:20; 1 Co. 3:10; 1 Co. 3:11; 1 Co. 3:12; Eph. 2:20; 1 Tim. 6:19; 2 Tim. 2:19; Heb. 6:1; Heb. 11:10; Rev. 21:14; Rev. 21:19 Take hold (seize) (1949) epilambano from epi = upon + lambano = take hold of) means literally, as taking a firm hold, often with the hand g, to lay hold of, get a good grip on, take possession of. It may indicate a violent seizure or a trustful holding with the hand, depending on the context. All NT uses are in the middle voice. Epilambánō means “to grasp,” “to seize,” “to lay firm hold,” and also “to add to.” In Luke 14:4 it is used of the healing hand of Jesus, while in 1 Tim. 6:12, 19 it refers to the firm grasping of eternal life. Epilambano - 18v - catch(2), give help(1), gives help(1), seized(2), take hold(2), taking(1), taking hold(1), took(4), took hold(5). Matt. 14:31; Mk. 8:23; Lk. 9:47; Lk. 14:4; Lk. 20:20; Lk. 20:26; Lk. 23:26; Acts 9:27; Acts 16:19; Acts 17:19; Acts 18:17; Acts 21:30; Acts 21:33; Acts 23:19; 1Tim. 6:12; 1Tim. 6:19; Heb. 2:16; Heb. 8:9 Life (2222) zoe in Scripture is used (1) to refer to physical life (Ro 8:38+, 1Co 3:22, Php 1:20+, Jas 4:14, etc) but more often to (2) to supernatural life in contrast to a life subject to eternal death (Jn 3:36, see all 43 uses of "eternal life" below). This quality of life speaks of fullness of life which alone belongs to God the Giver of life and is available to His children now (Ro 6:4+, Ep 4:18+) as well as in eternity future (Mk 10:30, Titus 1:2+ on Eternal Life). Zoe in pastoral epistles - 1Ti 1:16; 1Ti 4:8; 1Ti 6:12; 1Ti 6:19; 2Ti 1:1; 2Ti 1:10; Titus 1:2; Titus 3:7; Indeed (3689)(ontos from on = present participle of eimi = to be) is an adverb which means really, truly, actually, indeed. It means "really" as in really existing. With the preceding definite article "ho" it is used as an adjective meaning real, true (1Ti 5:3, 5, 16; Nu 22:37 - "am I really unable to honor you?"). In 1 Timothy ontos is used attributively so the translation “real” or “genuine” would also be justified. “Widows indeed” are “real widows.” (3x - 1Ti 5:3; 1Ti 5:5; 1Ti 5:16) Ontōs is translated “certainly” with regard to the centurion’s realization of Jesus’ identity (Luke 23:47). Paul used ontōs in describing the worshipful response of a new convert as a “true” affirmation of the genuineness of the supernatural work in a sinner ("God is certainly among you" - 1Co 14:25). Ontos - 10v - certainly(2), indeed(6), real(1), really(1). Mk. 11:32; Lk. 23:47; Lk. 24:34; Jn. 8:36; 1 Co. 14:25; Gal. 3:21; 1Ti 5:3; 1Ti 5:5; 1Ti 5:16; 1 Tim. 6:19. Uses in Septuagint - Num. 22:37; 1 Ki. 12:24; Jer. 3:23; Jer. 10:19 1 Timothy 6:20 O Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called "knowledge"-- KJV 1 Timothy 6:20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: Lock - O Timothy, it is to you that I must look. Remember the truth is a sacred trust which Christ has left with us, and He will come to ask it back. Keep it then jealously; avoid all empty argumentations, all balancing of casuistical problems: they have nothing to do with religion, they add nothing to it, they spoil its simplicity, though some who falsely claim to special knowledge lay stress on them. Phillips paraphrases: O Timothy, guard most carefully your divine commission; avoid the godless mixture of contradictory notions which is falsely known as knowledge. NET 1 Timothy 6:20 O Timothy, protect what has been entrusted to you. Avoid the profane chatter and absurdities of so-called "knowledge." CSB 1 Timothy 6:20 Timothy, guard what has been entrusted to you, avoiding irreverent, empty speech and contradictions from the "knowledge" that falsely bears that name. ESV 1 Timothy 6:20 O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called "knowledge," NIV 1 Timothy 6:20 Timothy, guard what has been entrusted to your care. Turn away from godless chatter and the opposing ideas of what is falsely called knowledge, NLT 1 Timothy 6:20 Timothy, guard what God has entrusted to you. Avoid godless, foolish discussions with those who oppose you with their so-called knowledge. NRS 1 Timothy 6:20 Timothy, guard what has been entrusted to you. Avoid the profane chatter and contradictions of what is falsely called knowledge; RSV 1 Timothy 6:20 O Timothy, guard what has been entrusted to you. Avoid the godless chatter and contradictions of what is falsely called knowledge, YLT 1 Timothy 6:20 O Timotheus, the thing entrusted guard thou, avoiding the profane vain-words and opposition of the falsely-named knowledge, NKJ 1 Timothy 6:20 O Timothy! Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge-- NJB 1 Timothy 6:20 My dear Timothy, take great care of all that has been entrusted to you. Turn away from godless philosophical discussions and the contradictions of the 'knowledge' which is not knowledge at all; NAB 1 Timothy 6:20 O Timothy, guard what has been entrusted to you. Avoid profane babbling and the absurdities of so-called knowledge. ASV 1 Timothy 6:20 O Timothy, guard that which is committed unto thee, turning away from the profane babblings and oppositions of the knowledge which is falsely so called; MIT 1 Timothy 6:20 O Timothy, guard what has been entrusted to you! Turn away from profane, foolish chatter and contradictions falsely called science, DBY 1 Timothy 6:20 O Timotheus, keep the entrusted deposit, avoiding profane, vain babblings, and oppositions of false-named knowledge, GWN 1 Timothy 6:20 Timothy, guard the Good News which has been entrusted to you. Turn away from pointless discussions and the claims of false knowledge that people use to oppose the Christian faith. BBE 1 Timothy 6:20 O Timothy, take good care of that which is given to you, turning away from the wrong and foolish talk and arguments of that knowledge which is falsely so named; O Timothy: 1Ti 6:11 2Ti 2:1 guard: 1Ti 6:14 1:11 Ro 3:2 2Th 1:4 2:15 2Ti 1:13-14 2Ti 3:14 Titus 1:9 Rev 3:3 avoiding: 1Ti 6:4,5 1:4,6 4:7 2Ti 3:14-16 Tit 1:4,14 3:9 opposing: Ac 17:18,21 Ro 1:22 1Co 1:19-23 2:6 3:19 Col 2:8,18 1 Timothy 6 Resources - Multiple Sermons and Commentaries Related Passage: 1 Timothy 6:11 But flee from these things, you man of God, and pursue righteousness, godliness, faith, love, perseverance and gentleness. 2 Timothy 2:1+ You therefore, my son, be strong in the grace that is in Christ Jesus. 2 Timothy 1:12-14+ For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted (paratheke) to Him until that day 13 Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus. 14 Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted (paratheke) to you. TIMOTHY LIVE UP TO YOUR NAME! O Timothy - One reason Paul may have called him by his name is to say something like "Timothy live up to your name and honor God!" (Timothy is from time = honor + theos and means “Honor God!") Demarest says: With this second postscript, Paul concludes this remarkable epistle. How he loved Timothy! And how concerned he was that Timothy remain faithful and alive in his ministry. This admonition stands before us all as a constant warning of the danger of putting our energy into doctrinal and theological discussions at the expense of putting our faith to work and our love into practice. (BORROW The communicator's commentary. 1, 2 Thessalonians, 1, 2 Timothy, Titus) Guard (phulasso) what has been entrusted (paratheke) to you - ESV = guard the deposit entrusted to you. Guard is an urgent command (aorist imperative see our need to depend on the Holy Spirit to obey) as from a commanding officer in view of the spiritual dangers present on the horizon. The active voice calls for Timothy to make a volitional choice, a choice of his will to protect the "deposit." ESV's rendering of deposit better depicts that which is placed beside as a trust and was a legal term connoting something which is placed on trust in another man’s keeping. It is as if God had made a "deposit" in Timothy's bank or better God used Paul to disciple Timothy as in 2 Timothy 2:2 "The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also."

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Wiersbe says: God had committed the truth to Paul (1:11), and Paul had committed it to Timothy. It was Timothy's responsibility to guard the deposit and then pass it along to others who would, in turn, continue to pass it on (2 Tim. 2:2). This is God's way of protecting the truth and spreading it around the world. We are stewards of the doctrines of the faith, and God expects us to be faithful in sharing His Good News. pp. 83-85 Paul referred here to the teachings of a heretical group called "Gnostics" who claimed to have a "special spiritual knowledge." (The Greek word for "knowledge" is gnosis, pronounced NO-sis. An "agnostic" is one who does not know. A Gnostic is one who claimed to know a great deal.) There is no need to go into detail here about the heretical claims of the Gnostics. Paul's letter to the Colossians was written to counteract them. They claimed to have "special spiritual knowledge" from visions and other experiences. They also claimed to find "hidden truths" in the Old Testament Scriptures, especially the genealogies. They considered matter to be evil, and they taught that a series of "emanations" connected God with man. Jesus Christ, they said, was only the greatest of these emanations. The Gnostics actually had a doctrine that was a strange mixture of Christian, Oriental mysticism, Greek philosophy, and Jewish legalism. (Borrow The Bible Exposition Commentary) Guard (5442) phulasso means guard, defend, watch over, protect, keep safe; obey, follow; guard against, avoid. To watch, to carry out the function as a military guard or sentinel (cp Ac 23:35, 28:16), to keep watch, to have one's eye upon lest one escape, to guard a person that he might remain safe (from violence, from another person or thing, from being snatched away, from being lost). The NT uses phulasso of guarding truth (eg, 1Ti 5:21, 6:20, 2Ti 1:14) Phulasso is the verb used to describe the shepherds "keeping watch (phulasso) over their flock by night (Lk 2:8), which congers up the image of savage wolves seeking to devour the helpless sheep. Elsewhere we read of the Good Shepherd, the Great Shepherd Who keeps watch over His sheep. Phulasso indicates safe custody and often implies assault from without and Vine says is a stronger word than the synonym tereo which expresses watchful care. I love the ending benediction by Jude "Now to Him who is able to keep (phulasso) 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) Kittel's Theological Dictionary of the New Testament : abridged in one volume (borrow) - In Rom. 2:26 Gentile observance of the statutes of the law reverses the relation between Jews and Gentiles in view of Jewish nonobservance. In Gal. 6:13 Paul’s opponents are zealous for the law but do not keep it. The author of 1 Timothy asks for observance of his directions in 5:21 and for keeping of the faith in 6:20. Believers are to keep themselves from idols (1 Jn. 5:21). God will keep against evil (2 Th. 3:3) or keep from falling (Jude 24). Noah became a preacher of righteousness as God kept him (2 Pet. 3:5). The secular senses of guarding or holding captive occur in, e.g., Luke 11:21; 8:29; Acts 12:4. Homer to Aristotle. From phýlax (“watchman”), the verb phylássō means “to protect,” “to watch,” “to guard,” “to care for,” “to note,” “to observe,” “to keep,” in the middle “to be on guard,” and intransitively “to be awake.” Hellenistic Usage. The term finds a use for guard duty, also for God’s keeping, for keeping deposited goods, and in legal contracts. Phulasso - 31v - abstain(1), guard(8), guarded(1), guarding(1), guards(1), keep(5), keeping(2), keeps(1), kept(4), kept under guard(1), maintain(1), observe(2), preserved(1), protect(1), watching(1). Matt. 19:20; Mk. 10:20; Lk. 2:8; Lk. 8:29; Lk. 11:21; Lk. 11:28; Lk. 12:15; Lk. 18:21; Jn. 12:25; Jn. 12:47; Jn. 17:12; Acts 7:53; Acts 12:4; Acts 16:4; Acts 21:24; Acts 21:25; Acts 22:20; Acts 23:35; Acts 28:16; Rom. 2:26; Gal. 6:13; 2 Thess. 3:3; 1 Tim. 5:21; 1 Tim. 6:20; 2 Tim. 1:12; 2 Tim. 1:14; 2 Tim. 4:15; 2 Pet. 2:5; 2 Pet. 3:17; 1 Jn. 5:21; Jude 1:24 What has been entrusted (3866) paratheke from paratithemi from para = beside + tithemi = place) literally denotes “a putting with,” and so refers to a deposit (anything entrusted to the care of another for safekeeping), a trust, or something consigned or committed to another's charge for faithful keeping. This practice was common in days when there were no banks. The picture Paul is painting is drawn from this practice of one person trusting another with some precious deposit, to be kept for a time and then restored intact. Paratheke is used only three times in Scripture and each time in combination with the Greek word phulasso (translated guard or keep): 1Ti 6:20 2Ti 1:12, 2Ti 1:14

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Wiersbe says: The word contentment means "an inner sufficiency that keeps us at peace in spite of outward circumstances." Paul used this same word later. "For I have learned, in whatsoever state I am, therewith to be content" (Phil. 4:11). True contentment comes from godliness in the heart, not wealth in the hand. A person who depends on material things for peace and assurance will never be satisfied, for material things have a way of losing their appeal. It is the wealthy people, not the poor people, who go to psychiatrists and who are more apt to try to commit suicide. (Borrow The Bible Exposition Commentary) Contented - Adjective. Satisfied; quiet; easy in mind; not complaining, opposing or demanding more. The good man is contented with his lot. It is our duty to be contented with the dispensations of providence. Contentedly - adverb. In a contented manner; quietly; without concern. Contentedness - Noun. State of resting in mind; quiet; satisfaction of mind with any condition or event. (From 1828 Noah Webster's Dictionary of the English Language is highly recommended because it is far more "Biblically based" than modern version!) Nelson's New Illustrated Bible Dictionary defines contentment as "freedom from anxiety or worry (1Ti 6:6). The idea of contentment comes from a Greek word that means “independence” or “self-sufficiency.” But the apostle Paul used the word in a Christian sense to show that real satisfaction or sufficiency comes from God: “I can do all things through Christ who strengthens me” (Phil 4:13-note). Godliness (piety) (2150)(eusebeia from eu = well + sebomai = reverence. Sebomai is in turn derived from "seb" which refers to sacred awe or reverence exhibited especially in actions) most literally means "well worship". It describes reverence or awe that is well directed. Eusebeia is true religion that displays itself in reverence before what is majestic and divine in worship and in a life of active obedience which befits that reverence. Eusébeia is that piety which is characterized by a Godward attitude and does that which is well–pleasing to Him. Eusebeia is “;true religion;” or “;true worship;” and describes the person who gives God His rightful place by worshiping Him properly. Genuine worship is more than ;relevant; programs or catchy choruses — it reflects right reverence for God (godliness). Eusebeia -15x in 15v in the NAS = Acts 3:12; 1Ti 2:2; 3:16; 4:7, 4:8; 6:3, 5, 6, 11; 2Ti 3:5; Titus 1:1; 2 Pet 1:3, 6, 7; 3:11 Marvin

1 Timóteo 6:6-8

Wiersbe says: I like to translate this verse: "We brought nothing into this world because we can carry nothing out." (See Job 1:21.) When someone's spirit leaves his body at death, it can take nothing with it; because, when that person came into the world at birth, he brought nothing with him. Whatever wealth we amass goes to the government, our heirs, and perhaps charity and the church. We always know the answer to the question, "How much did he leave?" Everything! (Borrow The Bible Exposition Commentary) Hiebert says: As believers we realize the transitoriness and perishableness of all that this world gives (cf 1Jn 2:17). It is an indisputable fact that "we brought nothing into the world." "Not a thing" (emphatic by position) did we bring in at birth, "neither can we carry anything out." Since after a brief stay we shall go out as we came in, it is folly to be anxious and preoccupied with merely earthly things. Our chief concern in this life is with eternal spiritual realities, and so we are prepared to be satisfied with the supply of our personal wants. (Borrow First Timothy- Everyman's Bible Commentary - excellent resource) Guy King says: We arrived here "in this world" with no luggage of material possessions; when we take our journey hence, we shall depart similarly unencumbered. All we shall take with us are the spiritual things--our memories; our characters: but material properties--no! Why, then, all this craze for riches: we cannot take them with us. Demarest says: "You can't take it with you." "Shrouds have no pockets." Such proverbs are hardly debatable. I've never heard anyone argue to the contrary. So why do we spend so much time and energy multiplying and accumulating wealth? The reason most often given is that we should "save for a rainy day." This makes a lot of sense, and it might well be irresponsible to fail to provide some hedge against future needs if one is able to do so. Multiplying and accumulating wealth so that one will not become a burden to others certainly seems prudent from a human point of view. (BORROW The communicator's commentary. 1, 2 Thessalonians, 1, 2 Timothy, Titus) Steven

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Wiersbe says: I am reminded of the simple-living Quaker who was watching his new neighbor move in, with all of the furnishings and expensive "toys" that "successful people" collect. The Quaker finally went over to his new neighbor and said, "Neighbor, if ever thou dost need anything, come to see me, and I will tell thee how to get along without it." Henry David Thoreau, the great author of the 180Os, reminded us that a man is wealthy in proportion to the number of things he can afford to do without. (Borrow The Bible Exposition Commentary) Bible Knowledge Commentary says: Christians do have basic material needs for food and clothing, of course, like everyone else. But when they are met, a godly Christian can be satisfied. Food (1305) (diatrophe from diatrepho =to maintain,<> diá = an intensifier + trépho = to nourish) is used only here in the NT (one use 1Macc 6:49) and from the meaning of the root verb diatrepho gives us the sense of that which sustains, maintains, nourishes, or supports the body. Sustenance. Nourishment. Means of subsistence suggests that it may have a broader sense than just food, though that is doubtless the primary idea. Mouton and Milligan record that diatrophe is found in a papyrus contract of apprenticeship from Oxyrhynchus, Egypt, and dated A.D. 66—perhaps the very year that 1 Timothy was written—this word occurs in the sense of board and room. Five drachmas was to be paid for the boy's "keep" (Vocabulary of the Greek Testament, page 156). A well-filled stomach is indeed a great thing —all else is luxury. Covering (4629) (skepasma from skepázo = to cover) strictly speaking means covering material and thus literally is a covering. It is used only here (not in Lxx) where Paul describes clothing, raiment, or less likely shelter, although there are secular Greek uses that refer to a house. Ralph Martin writes that "Though used mainly for clothing, skepasma sometimes referred to a house (as in Aristotle's Metaphysics). In the broadest sense it means "protection." So these two terms taken together would cover the necessities of life, which we refer to today as "food, clothing, and shelter." (Word Meanings in the New Testament) Poor indeed is the man who cannot enjoy the simple things of life. Be content (714)(arkeo) is a verb which means to be enough, to be sufficient or to be adequate with the implication of leading to satisfaction. In the passive voice (as here in 1Ti 6:8), arkeo means to be satisfied or be contented with something.

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Wiersbe adds that "The word “content” actually means “contained.” It is a description of the man whose resources are within him so that he does not have to depend on substitutes without." (Wiersbe, W: Bible Exposition Commentary. 1989. Victor) In the great Psalm 75, Asaph expresses a similar thought asking... Whom have I in heaven but Thee? (Ed: What is the answer?) And besides Thee, I desire nothing on earth. My flesh and my heart may fail, but God is the strength of my heart and my portion forever. (Ps 73:25-26- see Spurgeon's exposition) ‎Comment: In Psalm 73 Asaph begins somewhat "discontented" (Ps 73:2-3) but came to his senses ("came into the sanctuary of God" Ps 75:17) and came to understand Who is the Source of true contentment verses 25-26. Beloved, are you where Asaph was in Ps 73:2-3? Then consider memorizing and meditating (chewing) on the truth in Ps 73:25-26? May God be pleased by His Spirit to illuminate this truth deep within our innermost being, in our heart of hearts, so that we might experience the precious jewel of divine contentment in Christ, our all in all, by His grace and for His glory. Amen. NIDNTT describes the fleshly attempts of the Stoics for contentment... In the moral philosophy of Stoicism the ability to be content (arkeisthai) became the essence of all the virtues. So the Stoic Diogenes Laertius speaks of Socrates as being autarkes kai semnos, contented and devout. To practice the virtue of contentment was to acquiesce wisely in that which suited one’s own nature or one’s daimon; becoming independent of things, a man relied upon himself or-as others taught-submitted to the lot meted out to him by the gods (Diogenes Laertius, 2, 24; Epictetus, Dissertationes 1, 1, 12 f.). To have no needs was the ideal of Stoicism. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) Arkeo is also used in... 2Corinthians 12:9-note And He (Context = Paul had prayed 3x for relief from thorn in his flesh - 2Co 12:7,8) has said to me, "My grace is sufficient for you, for power is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell in me. Comment: In 2Cor 12:9, arkeo is in the present tense indicating that the divine gift of grace is continually sufficient - His grace is a very present help in time of trouble (Ps 46:1-note), like the battery in the commercial, a veritable "Ever Ready", All Sufficient, Supernatural Source of Strength. Though he had suffered fourteen years of a thorn in his side, he had received fourteen years of grace as his supply. Indeed, God gives us a lifetime supply of His grace for our weaknesses. As

1 Timóteo 6:9

Wiersbe comments that "materialism can enslave the will (Mt 6:24). We cannot serve two masters simultaneously. Either Jesus Christ is our Lord, or money is our lord. It is a matter of the will. "But those who want to get rich fall into temptation and a snare" (1Ti 6:9). If God grants riches, and we use them for His glory, then riches are a blessing. But if we will to get rich, and live with that outlook, we will pay a great price for those riches…People say that money does not satisfy, but it does satisfy if you want to live on that level. People who are satisfied only with the things that money can buy are in great danger of losing the things that money cannot buy. (Borrow The Bible Exposition Commentary) Want (1014)(boulomai) refers to a settled desire, one born of or springing from reason and not from emotion. To will, to wish, to will deliberately, to intend, to have a purpose, to be minded. Boulomai expresses the idea of the deliberate and specific exercise of volition (an act of making a choice or decision). Stated another way boulomai conveys the sense of more than simply wanting a desire or wish to be fulfilled. It conveys the stronger sense of choosing one thing over another or of preference of one thing before another. Boulomai (want) refers to a settled desire, one born of reason, not emotion, and describes clearly those guilty of the sin of greed. The Boulomai is in the present tense which indicates the continuing wish of these individuals is to get rich. It is their driving passion, their "reason for living", their life purpose, etc David

1 Timóteo 6:9

Wiersbe asks: When are we walking on "the way of Balaam"? When we deliberately rebel against the revealed will of God and try to change it. When we have selfish motives and ask, "What will I get out of it?" When we cause other people to sin so we can profit from it. ( Wiersbe adds) The doctrine of Balaam (Rev 2:14-note) is the lie that it's permissible for saved people to live like unsaved people, that God's grace gives us the right to disobey God's Law. (Borrow The Bible Exposition Commentary) DANGER SIGNS OF LOVING MONEY What are the danger signs of loving money? The following "checklist" from John MacArthur is one which all believers should prayerfully ponder… (1) Those who love money are more concerned with making it than with honesty, or giving a quality effort. Believers must pursue truth and excellence, for which money may be the reward. (2) Those who love money never have enough. Like the leech’s daughters of Proverbs 30:15, all they can say is “Give, Give.” Such people stand in sharp contrast to Paul, who wrote to the Philippians, “I have learned to be content in whatever circumstances I am” (Phil. 4:11-note). (3) Those who love money tend to flaunt it. They derive an inordinate pleasure from wearing, driving, or living in what money buys. (4) Those who love money resent giving it. They want to use it all for their own selfish gratification. (5) Those who love money will often sin to get it. They will cheat on their income tax or their expense account, or pilfer from work. Those who compromise their principles for money betray a heart that loves it more than God, righteousness, and truth. (1 Timothy) SOME "RICH" APHORISMS Aphorism means a short pithy instructive saying The more you get the more you want. When we focus on material things, our having will never catch up with our wanting! It is one of God’s unbreakable laws. Greed is not a trifling sin before God. It has kept many unbelievers out of the kingdom, and it has caused many believers to lose the joy of the kingdom, or worse. Trust in money equates with distrust in God. To get money is difficult, to keep it more difficult, but to spend it wisely most difficult of all. When I have any money, I get rid of it as quickly as possible, lest it find a way into my heart. - John Wesley Whatever form love of money may take, the spiritual result is the same. It displeases God and separates us from Him. Nicer clothes, a bigger house, another car, a better vacation tempt all of us. But God tells us to be satisfied in Him, in Christ, our all in all! Proverbs 23:5 reminds us of the fleeting nature of riches, stating that “wealth certainly makes itself wings.” That money talks I'll not deny I heard it once It said "Goodbye"! -Richard Armour Look at these Old Testament examples of some who had a desire for riches and what it cost them in terms of ruin and destruction! Achan (Joshua 7:1, 5, 24, 25 - note who is included in Achan's punishment! Woe!). Gehazi, Elisha’s servant (2Ki 5:15-27). The great circus magnate P T Barnum once said that "Money is a terrible master, but an excellent servant." To be clever enough to get a great deal of money, one must be stupid enough to want it! - G K Chesterton Money reveals where our interests lie; it can direct our attitudes; it ever exposes us to the danger of worshipping it; and it represents value. Money not only talks; it screams. -Leslie B Flynn The Bible is very clear on the point that if we have money enough to live well, and do not share with others in need, it is questionable whether God's love is in us at all. - George Sweeting A man's treatment of money is the most decisive test of his character—how he makes it and how he spends it. - James Moffatt Writer Bert Bacharach tells us that the highest income made in any year was Al Capone's "take" in 1927—reputed to have been one hundred and five million dollars. But his "take" when he died was nothing—zero. No money was in his shroud—his hands were empty—even as the hands of all the poor and all the rich are empty when burial is accomplished. - Robert G Lee A penny will hide the biggest star in the universe if you hold it close enough to your eye. - Samuel Grafton Tell me what you think about money, and I will tell you what you think about God, for these two are closely related. A man’s heart is closer to his wallet than anything else. - Billy Graham (Most of the following Billy Graham quotations are from the book Billy Graham in Quotes) The Bible warns that money cannot buy happiness! Money cannot buy true pleasure. Money cannot buy peace of heart. And money certainly cannot buy entrance into the kingdom of God. - Billy Graham The Internal Revenue Service wants a record of how you spend your money, but that is nothing compared to the books God is keeping - Billy Graham Covetousness puts money above manhood. It shackles its devotee and makes him its victim. It hardens the heart and deadens the noble impulses and destroys the vital qualities of life. - Billy Graham If we allow our Christian faith to be adulterated with materialism, watered down by secularism, and intermingled with a bland humanism, we cannot stand up to a system that has vowed to bury us. - Billy Graham God does not need our money. He owns everything, including “our” money. What He wants [us] to discover is where our central focus of worship lies. Is that focus on God or our money? Materialism and self-centeredness are the great vices of our age.- Billy Graham There is nothing wrong with men possessing riches. The wrong comes when riches possess men. - Billy Graham Pleasure depends on circumstances, but Christian joy is completely independent of health, money, or surroundings. - Billy Graham Many young people are building their lives on the rock of materialism. I find across the country a deep economic discontent among people in every walk of life.- Billy Graham Materialism may do what a foreign invader could never hope to achieve—materialism robs a nation of its spiritual strength. - Billy Graham Can people tell from the emphasis we attach to material things whether we have set our affection on things above, or whether we are primarily attached to this world? - Billy Graham Part of our problem with debt is that we have confused needs with wants. Yesterday’s luxuries are today’s necessities.- Billy Graham God will not merely judge us on the basis of what we gave but also on the basis of what we did with what we kept for ourselves. -Erwin Lutzer Money is emphasized in Scripture simply because our temptation to love it is inexplicably powerful. -Erwin Lutzer He who serves God for money will serve the devil for better wages. - English Proverb Riches serve a wise man but command a fool.- English Proverb Money will buy a pretty good dog, but it won’t buy the wag of his tail. - Josh Billings O Lord, the sin, Done for the things there’s money in. --John Masefield Money never made a man happy yet, nor will it. There is nothing in its nature to produce happiness. The more a man has, the more he wants. Instead of its filling a vacuum, it makes one. If it satisfies one want, it doubles and triples that want another way. - Benjamin Franklin How we use our money demonstrates the reality of our love for God. In some ways it proves our love more conclusively than depth or knowledge, length of prayers or prominence of service. These things can be feigned, but the use of our possessions shows us up for what we actually are. - Charles Ryrie in Balancing the Christian Life Material wealth is either a window through which we see God or a mirror in which we see ourselves. - Warren Wiersbe in Live Like a King If you want to know what a man is really like, take notice how he acts when he loses money. - Jewish Proverb Jesus talked a great deal about money and the problems it causes man—in fact, one-fifth of all Jesus had to say was about money. - Billy Graham In seventeen of His thirty-seven parables, Jesus dealt with property and man's responsibility for using it wisely. - George Sweeting Money can buy the husk of many things, but not the kernel. It brings you food, but not appetite; medicine, but not health; acquaintances, but not friends; servants, but not faithfulness; days of joy, but not peace and happiness. - Henrik Ibsen A Wall Street Journal article once said that money is "an article which can be used as a universal passport to everywhere except Heaven, and a universal provider of everything except happiness." In the New Testament we have these tragic illustrations of a desire of riches: Judas (Mt 26:14,15). Presumed believers Ananias and Sapphira (Acts 5:1-10). Wealth has its disadvantages. It is difficult to have it and not trust in it. Material possessions tend to focus one’s thoughts and interests on this world alone. Riches can enslave so that one becomes possessed by possessions, comforts, and recreations. The writer of Hebrews would exhort "Lay aside these temporal, worldly encumbrances." Jesus said, “the worries of the world, and the deceitfulness of riches, and the desires for other things enter in and choke the word, and it becomes unfruitful.” (Mk 4:19). Do not even entertain the tiniest thought of church leadership if you are a lover of money. (1Ti 3:2, 3). Regarding "fall into temptation" Patrick Fairbairn puts it bluntly noting that they "are in danger of betaking to means of compassing their end which are not consistent with integrity of character!" Fall into (1706)(empipto from en = in, into + pipto = to fall) literally means to fall into (Mt 12:11, Lk 6:39) and figuratively means to fall into the power of (robbers Lk 10:36, snare of devil 1Ti 3:7, God and His judgment = Heb 10:31), fall into or experience condemnation or reproach (1Ti 3:6, 7), fall into a temptation or snare (1Ti 6:9).

1 Timóteo 6:9

Wiersbe says: Instead of giving satisfaction, riches create additional lusts (desires); and these must be satisfied. Instead of providing help and health, an excess of material things hurts and wounds. The result Paul described very vividly: "Harmful desires . . . plunge men into ruin and destruction." It is the picture of a man drowning! He trusted his wealth and "sailed along," but the storm came and he sank. (Borrow The Bible Exposition Commentary) RICHES: A SINISTER SNARE Once they fall into temptation and succumbed and gratified that temptation, the trap is just a step away and once they enter it, they become entangled and entrenched in the sin and sequelae wrought by covetousness and greed. As discussed in more detail below, the word "snare" in Greek is quite picturesque and suggests a sudden and unexpected entrapment. "THOSE WHO ARE DESIRING TO BE RICH KEEP FALLING INTO" 4 THINGS: 1."TEMPTATION," 2."A SNARE," 3."MANY USELESS DESIRES," 4."MANY HARMFUL DESIRES,"

1 Timóteo 6:9

Wiersbe comments that "Instead of providing help and health, an excess of material things hurts and wounds." (Ibid) Illustration of many and harmful desires - Is money the key to happiness? Consider what it did for Buddy Post, of Oil City, Pennsylvania. According to the Associated Press and Chicago Tribune, in 1988 he won a jackpot of $16.2 million in the Pennsylvania Lottery. That was the beginning of his misery. His landlady claimed that she shared the winning ticket with Post and successfully sued him for one-third of the money. Post started an assortment of business ventures with his siblings, all of which failed. In 1991 he was sentenced to six months to two years in prison for assault. Post claimed that he had simply fired a gun into his garage ceiling to scare off his stepdaughter's boyfriend, who was arguing with him over business and ownership of Post's pickup. In 1993 Post's brother was convicted of plotting to kill Buddy and his wife to gain access to the lottery money. In 1994 Post filed for bankruptcy. Post's wife left him, and the court ordered that Post pay $40,000 a year in support payments. Post finally had enough. To pay off a mountain of legal fees, he tried in September 1996 to sell off the rights to the seventeen future payments from his jackpot, valued at some $5 million. But the Pennsylvania Lottery tried to block the sale. "Money didn't change me," says Post. "It changed people around me that I knew, that I thought cared a little bit about me. But they only cared about the money." (750 Engaging Illustrations) And many foolish and harmful desires - "Desires, such as the love of wealth creates. They are foolish—as being not such as an intelligent and immortal being should pursue. and they are hurtful—as being injurious to morals, to health, and to the soul. Among those desires, are the fondness for display; for a magnificent dwelling, a train of menials, and a splendid equipage; for sumptuous living, feasting, the social glass, company, and riotous dissipation. (

1 Timóteo 6:9

Wiersbe writes that "these fundamental (evil) desires of life are the steam in the boiler that makes the machinery go. Turn off the steam and you have no power. Let the steam go its own way and you have destruction. The secret is in constant control. These desires must be our servants and not our masters; and this we can do through Jesus Christ (Ed: The Spirit of Christ indwelling us [Ro 8:9-note] - e.g., note "His part" and "our part" in Ro 8:13-note). (Borrow The Bible Exposition Commentary) Hiebert has an interesting note that the "degeneration in the meaning of the term (Ed: epithumia from God given desires to perverted desires) is a revealing commentary on human nature. Left to himself, instead of gaining mastery over his base desires and steadfastly adhering to the good, the individual is characteristically overcome by his evil cravings (2Pe 2:19-note, cp Jn 8:34, Ro 6:16-note), so that they become the dominating force of his life. (Borrow First Timothy- Everyman's Bible Commentary - excellent resource) Paul commands those who would desire to be God's vessels of honor, useful to Him, to continually "flee (present imperative = a charge calling for continual fleeing because the "trap is continually being baited" but remember it is a "fleeing" not in one's own strength but in continual dependence on the Spirit's inner strengthening - Ep 3:16-note, Php 2:13-note) from youthful lusts (epithumia - including the youthful [and aged] desire to get rich) and pursue (present imperative) righteousness, faith, love and peace, with those who call on the Lord from a pure heart. (2Ti 2:22-note) In this letter Paul writes the wonderful truth that the "grace of God has appeared (one important effect of this grace is that believers need not try to "fight" lusts in their own strength but in dependence of God's grace or enabling power)" and His grace is continually "instructing us to deny (once and for all refuse to follow or agree with evil strong desires coming from the evil world system ruled by Satan and opposed to God) ungodliness and worldly desires (epithumia) and to live sensibly, righteously and godly in the present age. (Titus 2:12-note) In Romans Paul commands believers to "Put on (aorist imperative = urgent command to do this now and first) the Lord Jesus Christ and make (present imperative + negative = stop making) no provision (pronoia = act of making prior preparation) for the flesh (here it means the seat of Sin in man) in regard to its lusts (epithumia). (Ro 13:14-note) The Jewish historian Josephus, speaking of Cleopatra, says "She was an expensive woman, enslaved to lusts." Ray

1 Timóteo 6:10

Wiersbe says: It is a dangerous thing to use religion as a cover-up for acquiring wealth. God's laborer is certainly worthy of his hire, but his motive for laboring must not be money. That would make him a "hireling," and not a true shepherd. We should not ask, "How much will I get?" but rather "How much can I give?" (Borrow The Bible Exposition Commentary) Is (2076)(estin) is in the present tense indicating that avaricious love continually leads to evil. This truth reminds me of a road in which one comes to a sign in bold red lettering "Danger: The Bridge is Out." Continually traveling this road inevitably leads to a bad outcome! It is never too soon to repent (180 degree turn) from the love of money! Thomas Fuller phrased it this way "You cannot repent too soon, because you do not know how soon it may be too late." Thomas Watson adds that ""By delay of repentance, sin strengthens, and the heart hardens. The longer ice freezeth, the harder it is to be broken." If you have fallen into the sin of the love of money because of strong temptations, seek speedily for repentance for it, recovery out of it, revival from it. All (3956)(pas) means that all without exception will reap a harvest of bad fruit!

1 Timóteo 6:11

Wiersbe says: "Righteousness" means "personal integrity." "Godliness" means "practical piety." The first has to do with character; the second, with conduct. (Borrow The Bible Exposition Commentary) Righteousness (1343)(dikaiosune from dikaios = being proper or right in the sense of being fully justified being or in accordance with what God requires) in simple terms is the quality of being upright. Dikaiosune conveys the idea of conformity to a standard which for Timothy and all believers is the Word of God. In this sense righteousness is the opposite of hamartia (sin), which is defined as missing of the mark set by the Word of God.

1 Timóteo 6:11

Wiersbe says: The phrase "But thou" indicates a contrast between Timothy and the false teachers. They were men of the world, but he was a "man of God." (ED: A MAN OF THE WORD) This special designation was also given to Moses, Samuel, Elijah, and David; so Timothy was in good company. A BEAUTIFUL EPITHET: MAN OF GOD There are 4 PARTING EXHORTATIONS to Timothy in these remaining verses: 1.1Ti 6:11, 12, 2. 1Ti 6:13-16, 3.1Ti 6:17-19, 4. 1Ti 6:20, 21. The word "YOU" is in the EMPHATIC position. O man of God - This is a beautiful "epithet", which is defined as a phrase that is used in place of the name of the person. The first use of man of God in Scripture is in a description of Moses as "the man of God" (Dt 33:1, cp Josh 14:6, Ps 90:1). "Man of God" is used over 70 times in the Old Testament (eg, 1Sa 9:6, 1Ki 13:1, 2, etc) to describe a number of different prophets (some named and some not named). Nehemiah describes David as "the man of God." (Neh 12:24) Bengel writes that in the Hebrew sense, the man of God is "a prophet, a mediating messenger of God to men, one removed from earthly things." Indeed, designating Timothy as man of God draws a dramatic contrast to the false teachers who clearly are not men of God and not removed from earthly things! The NET Bible translation picks up on this sense rendering it "a person dedicated to God." THOUGHT - This begs the question "How would Paul describe me -- as a man (woman) of God or a man (woman) of mammon?" Steven