1 Timothy 6:3-21 Bible Teaching

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1st Timothy 6.3-21
November 1st 2020
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We left off last week having covered the first two verses of the last chapter of first Timothy, chapter six, which said:

1 Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed.
2 And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.

And that brings us to verse three. I want to try and cover this whole chapter today (if possible) as means to wrap this epistle to Timothy up who was over the church of Ephesus.

Since we concluded last week by reading the whole chapter I am not going to repeat it but will read either single verses (or chunks of verses) and cover them till the end.

So, verse three through five, and in reference to what Paul has said about slaves and masters (among other things) he writes, again TO Timothy and his oversight of the church in his absence:

3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

There is a direct throwdown here by Paul on those souls who might challenge his views on slave/master relationships.

It is an apostolic throw-down and was meant to set the church in order as Paul says:

3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;

Bottom line – “there is to be no diversion from the things I have written.” It’s pretty strong advice but understandable considering the age and the import of keeping unity in the faith.

Having plainly stated that there was to be no divergence from what we might label a universal atmosphere of the Spirit of Truth, Paul gets serious, and speaks as emphatically and directly his views of people who question his ways, saying

3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

Now, I get the purpose and point of what he is saying. We live in an age where we “dispute and analyze and criticize” as a means to understand.

We have colleges and universities all over the world that train people to dispute and question everything under the sun so as to come to a better way or understanding.

But in this letter to Timothy Paul is shutting this approach down – so much so that he maligns the very character of those who will not get in line and obey his directives.

This is not to say that what Paul says here isn’t applicable to our day and age in terms of description. It certainly is as there are believers who challenge and test everything to the point that even the most basic principles of the faith are called into question.

And Paul tells Timothy in no uncertain terms that those who refuse to receive his words and the general ways of Christ are:

proud,
knowing nothing,
but doting about questions and strifes of words,
whereof cometh envy,
strife,
railings,
evil surmisings,
perverse disputings of men of corrupt minds, and destitute of the truth,
supposing that gain is godliness:

from such withdraw thyself.

Of course, there is application to us today if we encounter such a person – as that is quite the list of pejoratives, isn’t it?

The advice then (and even now) is that “from such, withdraw thyself.”

I have to interject my view here that this was vital to the continuity of the faith and church/bride then – and the advice presented some real value.

I resist the notion that we ought to take these words today with as much literalism for the following reasons:

The advice is directly tied to Paul’s directives to slaves and masters – not applicable today.
It was given in an age looking for the advent of Christ to come and take the Bride who had to be pure.

So, while most people would certainly and automatically withdraw ourselves from the fellowship of people who fit the above description, I don’t suggest we use these words as a letter of the Law.

Paul continues and says something, beginning at verse 6, which is in reference to his last words of five which are:

“supposing that gain (meaning apparently, material gain in this world) is godliness:”

And in verse 6 says:

6 But godliness with contentment is great gain.

Apparently, there was some sort of argument going on about money and gain relative to slavery or holding slaves, this seems to be the context for him to say what he says about material gain and godliness.

And in verse six he summarizes a great truth of the faith that was discussed by Jesus – wealth and material gain is elusive and tricky, “so gain” in contentment with God – that is where true (eternal gains) are had.

At this point he launches into a bit of a teaching and says beginning at verse 7 and working through verse 12:

7 For we brought nothing into this world, and it is certain we can carry nothing out.
8 And having food and raiment let us be therewith content.
9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

So, back to verse 7 where he says:

7 For we brought nothing into this world, and it is certain we can carry nothing out.

There is a similar sentiment presented in Job 1:21 which says:

Job 1:21 And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.

There is always the possibility that Job inspired Paul in this statement.

The point being “we bring no property with us into the world; no clothing, no jewels, no gold; and it is equally clear that we can take nothing with us when we leave the earth.”

So where is the wisdom in seeking to accumulate a mass of material wealth – especially relative to our spending our time here where we could accumulate spiritual heavenly treasures?

Some people say that they accumulate to leave a legacy but legacies are short lived in the scheme of things.

Others suggest that they gather surplus to pass to their children.

But what is the greatest gift a parent can pass to offspring? A tradition of true faith and love or a oversized bank account?

The writers of scripture always look to the former – as does Paul in these verses.

Where Paul says that “we carry nothing out” of this world, he is borrowing from Psalm 49:17 which says: “For when he [the rich man] dieth, he shall carry nothing away; his glory shall not descend after him.”

Paul adds
8 And having food and raiment let us be therewith content.

The basic essentials of life. In our day, as well as Paul’s, we might add shelter, health and then the love of family and friends. Paul explains his reasoning for this view, saying:

9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.

As a means to more fully present the import of “contentment with the essentials of life,” Paul now speaks to the pitfalls of wealth.

What he says is proverbial and has been known to most peoples and cultures in every age: material abundance brings a whole lotta issues that heavenly or simple contentment does not.

Paul lists the things that riches bring to the life of those who get them saying:

9 But they that will be rich

fall into temptation and a snare, and
into many foolish and hurtful lusts,
which drown men in destruction and perdition.

In the first claim, that they who will be rich “fall into temptation and a snare,” is universally known and observed.

Temptations and snares of pride, superiority, power, that money can solve all problems, snares of worshipping money more than God, temptations that come with having things at your beckoned call, etc – not to mention the snares of managing the wealth effectively.

When I was in my mid-twenties I learned about a girl who I knew in high school who married a guy out of high school and he developed some kind of car wax material that he sold to a major manufacturer netting the couple something like 15 million dollars.

I knew this girl from early morning Mormon seminary – she was always nice but quiet.

Seven years later I heard from a number of people that all she and her husband did was sit on the sand in front of their beach front house in Laguna doing drugs – all day long.

Paul’s insights have merit and like I said are recognized the world over as being a reality. And he concludes that the things riches can suck people into

“drown men in destruction and perdition.”

Submerge them into destruction and perdition like a ship sinks into the abyss.

Total destruction, complete ruin. He adds:

10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

Of course, this is proverbial and cannot be seen as an absolute truth – there are many “evil things” that have no connection at all to the love of money.

Perhaps what Paul means to say here is that when people love money that will be the root to “all the evil” in their lives.

Or, in other words, “out of the love of money springs all sorts of evil.”

Speaking of believers then and there, Paul adds, relative to the love of riches –

“which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.”

And this, of course, is concurrent with what Jesus taught in the parable of the sower where he provides one of the reasons believers who have received the Word of God gladly do not bear fruit.

Turning back to Timothy himself, and before wrapping the letter up with some benedictory remarks, Paul now writes at verse 11-12

11 But thou, O man of God, flee these things; and follow after

righteousness,
godliness,
faith,
love,
patience,
meekness.
(12) Fight the good fight of faith,
lay hold on eternal life,
whereunto thou art also called, and hast professed a good profession before many witnesses.

In this we have a comparison between the things of material wealth (and what they typically can do to believers) and real treasures in heaven, established in the life of believers through:

righteousness, which means to be just, and right in the things that he was doing.

godliness, (you-seb-ia) is best described as piety, which means reverent and holy

faith, trusting in the promises of God

love, (which is agape here) or the love that God is

patience, cheerful endurance

meekness, which really means humility

Fighting the good fight of faith, which is to engage in the warfare that says, you can trust in the promises of God, he will fail you, trust in your self, your own will and ways, and then he adds

laying hold on eternal life,

I can’t reiterate enough the import of the constancy of faith in the life of a believer, and therefore the need to sustain and strengthen out faith as a means “to lay hold on eternal life.”

A couple interesting observations about verse 12 – which comes at the end of all of this advice that Paul gives to Timothy.

Let me read it again as Paul says to Timothy:

“Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.”

The word translated fight (as in fight the good fight) is agonidzo and means to agonize in the faith. Why the advice, especially since Paul follows this up with, “whereunto thou art also called.”

This appeals directly to the reality of freewill and the fact that all believers are capable of walking from the faith for various reasons, and if not walking, then becoming unfruitful in the faith.

I think its really important to see that Paul’s advice to Timothy, who “was called,” and who had “professed a good profession of the faith before many witnesses,” was necessary. And that he was being counseled to grow in his faith, and not be overcome with things that stand in opposition to it.

Paul begins to wrap this first letter to Timothy up and says from verse 13 to the end at verse 21:

13 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
14 That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:
15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
17 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
18 That they do good, that they be rich in good works, ready to distribute, willing to communicate;
19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:
21 Which some professing have erred concerning the faith. Grace be with thee. Amen. <>

Alright back to verse 13 and 14 to start the big wrap up where Paul says:

13 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
14 That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ:

Of course, we see, once again, that Paul’s advice to Timothy, as it is to many others in his various letters, is couched in the coming of the Lord Jesus Christ.

So, he says to him, “I give thee charge in the sight of God, who gives life to all things, both physical and spiritual, “and before Jesus Christ who gave a good witness before Pontius Pilate.”

Why Paul includes here the line about God being the one who gives life to all things, and Christ giving a good witness before Pontius Pilate is unknown, as the mandate for him to does not seem anyway connected.

Perhaps he means to say that just God is the source of life, and that as he had given life to Timothy–natural and spiritual–he had a right to require that it should be employed in his service.

And perhaps he mentions Christ’s witness before Pilate as an example for Timothy to immolate as he witnesses – we can’t say.

All we can say is he charges Timothy to
“keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ.”

I count at least forty-four direct references in the New Testament that speak to the appearing or second coming of the Lord. Until that happens, Paul tells Timothy to keep his commands without spot, unrebukable.

And then referencing the appearing of the Lord Jesus Christ Paul adds at verse
15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;

I read this as saying that in his times, or in the time that He will return, he would show that he is the “

“blessed and only Potentate, the King of kings, and Lord of lords.”

And he continues at verse 16 with the description of this blessed and only potentate, the King of Kings and Lord of lords, says:

16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.

Now, there is a question as to who verse 15 and 16 are describing.

Most commentaries say that Paul is talking about God (the Father) when he speaks of the blessed and only Potentate (DUNASTHS).

But I believe that the passages are speaking of the glorified Christ. My reasons for this are

The immediate context deals with Christ. Paul writes about “the fine public declaration” that Christ made “before Pontius Pilate” (1 Tim 6:13. 1 Tim 6:14 also references the “manifestation of our Lord Jesus Christ” at his coming.

Additionally, the title “King of kings and Lord of lords” is applied to Jesus in the NT (Revelation 17:14; 19:16). Even though similar titles are used of YHWH (Jehovah) in the OT/Tanakh.

Also, God the Father is not the only immortal being, since Christ assumed immortality when resurrected by God; moreover, those who share in the first resurrection are also granted the gift of immortal life (Rom 6:9; 1 Cor 15:50-54; Heb 7:16).

Finally, and according to Acts, Christ dwells in “unapproachable light” since his glorification.

So, there’s that.

At this point Paul returns to the topic of riches and those who have them and says at verse 17-19:

17 Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
18 That they do good, that they be rich in good works, ready to distribute, willing to communicate;
19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.

Because of his repeated appeal to those believers who had wealth I think we can assume that there was a need for Paul to address them twice in this chapter.

Specifically he tells them to not be highminded (proud) not to trust in what he calls, “uncertain riches” which is good advice to all people, then adds, “but to trust in the living God who gives us richly all things to enjoy.”

I want to pause on this point before we wrap up our time together but as we mentioned earlier one of the negative characteristics about riches is that is causes people to look to them as solutions to problems and cares and not to the living God.

In the face of this reality, Paul tells Timothy to teach the rich saints to do some things, including:

To first trust in the living God
to do good,
to be rich in good works,
ready to distribute (presumably their own goods)
willing to communicate; (to engage with all believers in engaging ways – not stand-offish)

And then verse 19

Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.

A principle we have already discussed relative to building up treasures in heaven.

At verse 20 Paul reiterates some final points, saying:

20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:

“Keep the call on your life in this work in proper order,” is the command, “don’t let it be wrested away from you by others, and Paul names a few influences for Timothy to avoid and be aware of, saying:

avoiding profane and vain babblings, and oppositions of science falsely so called:

This is the third time that Paul has mentioned avoiding “empty words,” in this letter.

They can generally be considered as wives tales, doctrinal disputations, controversies, endless genealogies and the like.

Paul mentions another area of things to avoid, referring to them as “oppositions of science falsely so called.”

This is a poor translation because the word translated science is gnosis and only means knowledge, having no direct tie to science itself.

The true meaning here is that Timothy was to avoid everything which falsely laid claim to being “knowledge” and to just focus on his oversight of the church at Ephesus.

Apparently this was an issue because Paul concludes the letter saying, relative to these forms of so-called knowledge:

21 Which some professing have erred concerning the faith.

And then he ends with, “Grace be with thee. Amen.”

There is of course, at least in the King James, an unauthorized subscription which reads:

(The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.)

This one may or may not be true.

And 1st Timothy is done.

Our Meat gatherings will proceed in the following way as we cover 2nd Timothy, the super short epistles “Titus and Philemon,” and we will conclude with the Gospel of Mark.

And that will end our verse by verse coverage of the New Testament.

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