{"id":3534,"date":"2016-05-30T13:56:14","date_gmt":"2016-05-30T13:56:14","guid":{"rendered":"http:\/\/christian-gospel.info\/?p=3534"},"modified":"2016-05-30T13:56:14","modified_gmt":"2016-05-30T13:56:14","slug":"1-timothy-6","status":"publish","type":"post","link":"https:\/\/christiangospel.online\/?p=3534","title":{"rendered":"1 TIMOTHY 6"},"content":{"rendered":"
\n
\n
\n
\n
\n
\n

SURVEY OF THE CHAPTER<\/strong><\/span>
\n This chapter consists of the final two charges to the believers in the assembly at Ephesus, and the final two charges to Timothy personally as he serves the Lord amongst them, during the apostle’s absence.\u00a0 It has to do with the subject of gain of various sorts:<\/span><\/p>\n\n\n\n\n\n\n\n\n
Verses 1,2<\/span><\/td>\nChristian slaves, by honouring their masters with honest work for them, share in the benefit that labour brings to the master.<\/span><\/td>\n<\/tr>\n
Verses 3-5<\/span><\/td>\nThose who teach that gain is godliness, are to be withdrawn from, for their teaching is contrary to the gospel, and the example of Christ.<\/span><\/td>\n<\/tr>\n
Verses 6-10<\/span><\/td>\nGodliness with contentment is great gain.<\/span><\/td>\n<\/tr>\n
Verses 11-16<\/span><\/td>\nThe seeking first of the kingdom of God and His righteousness will mean that all necessary material things will be provided for, Matthew 6:33.<\/span><\/td>\n<\/tr>\n
Verses 17-19<\/span><\/td>\nCharge to those who have riches.<\/span><\/td>\n<\/tr>\n
Verses 20,21<\/span><\/td>\nThe doctrines of the faith are precious, and should be kept safe.<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

STRUCTURE OF THE CHAPTER<\/span><\/strong><\/p>\n\n\n\n\n\n\n
(a)<\/span><\/td>\nVerses 1-10<\/span><\/td>\nSixth charge to the Ephesians.<\/span><\/td>\n<\/tr>\n
(b)<\/span><\/td>\nVerses 11-16<\/span><\/td>\nSixth charge to Timothy.<\/span><\/td>\n<\/tr>\n
(c)<\/span><\/td>\nVerses 17-19<\/span><\/td>\nSeventh charge to the Ephesians.<\/span><\/td>\n<\/tr>\n
(d)<\/span><\/td>\nVerses 20,21<\/span><\/td>\nSeventh charge to Timothy.<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE FIRST EPISTLE TO TIMOTHY CHAPTER 6, VERSES 1 TO 10:<\/span><\/strong>
\n 6:1\u00a0 Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.
\n<\/span><\/strong>
\n 6:2\u00a0 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.
\n<\/span><\/strong>
\n 6:3\u00a0 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;<\/span><\/strong><\/p>\n

6:4\u00a0 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
\n<\/span><\/strong>
\n 6:5\u00a0 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
\n<\/span><\/strong>
\n 6:6\u00a0 But godliness with contentment is great gain.
\n<\/span><\/strong>
\n 6:7\u00a0 For we brought nothing into this world, and it is certain we can carry nothing out.
\n<\/span><\/strong>
\n 6:8\u00a0 And having food and raiment let us be therewith content.
\n<\/span><\/strong>
\n 6:9\u00a0 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.
\n<\/span><\/strong>
\n 6:10\u00a0 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.<\/span><\/strong><\/p>\n

(a)\u00a0\u00a0\u00a0 Verses 1-10\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sixth charge to the Ephesians.<\/span><\/strong><\/p>\n

6:1\u00a0 Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and His doctrine be not blasphemed.<\/span><\/strong><\/p>\n

Let as many servants as are under the yoke-<\/span><\/strong> the reference here is to slaves that had not gained their freedom.\u00a0 This must not make them bitter.\u00a0 They might resent the fact that they are yoked to their employer, and might be tempted to not serve him as they should, as believers.\u00a0 Those in normal employee\/employer relationships should observe the principles found here.\u00a0 The apostle reminded the Colossians believers who were slaves, “ye serve the Lord Christ”, Colossians 3:24.\u00a0 We must not think that we only serve the Lord when at meetings.\u00a0 Everyday work is to be done as to Him.\u00a0 He sanctified honest toil by spending many years in the carpenter’s workshop in Nazareth.\u00a0 We also note that He chose as His apostles those who were busy at their everyday employment.<\/span>
\n Count their own masters\u2013<\/span><\/strong> that is, the masters they are duty-bound to recognise as over them.<\/span>
\n Worthy of all honour-<\/span><\/strong> that is, all the honour that is appropriate.\u00a0 Needless to say, if their masters are dishonourable in character, then the slaves are not to think of them as honourable regardless of that character.\u00a0 They are to be honoured as employers, even if they cannot honestly be honoured for their merit.\u00a0 The Christian slave is not to make the faults of his master an excuse for not giving of his best in his service.<\/span>
\n That the name of God and His doctrine be not blasphemed-<\/span><\/strong> we represent God to the world, which is very quick to criticise.\u00a0 Note that the name, or character, of God is linked to His doctrine, for the truths of the faith tell forth the features that mark Him.\u00a0 Our conduct should harmonise with the doctrine we believe, lest the truth be brought into disrepute.<\/span>
\n Note that the apostle does not suggest that these slaves should rebel against their masters, nor that other believers should engage in social reform.<\/span><\/p>\n

6:2\u00a0 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.\u00a0 These things teach and exhort.<\/span><\/strong><\/p>\n

And they that have believing masters-<\/span><\/strong> this is a situation demanding special care on the part of the believing slave.<\/span>
\n Let them not despise them, because they are brethren-<\/span><\/strong> a believing slave might feel his master should not own slaves, and despise him because by so doing he seems to be perpetuating the slave-system.<\/span>
\n But rather do them service, because they are faithful and beloved-<\/span><\/strong> God’s view of the believing master must be shared by the believing slave. The slave should not take advantage of his master’s faith.\u00a0 The apostle is assuming that Christian slave-owners will indeed be faithful.<\/span>
\n Partakers of the benefit-<\/span><\/strong> the master has a claim on the benefit of the slave’s labours.\u00a0 If the master is faithful, he will be concerned about ensuring that his slaves benefit too.<\/span>
\n These things teach and exhort-<\/span><\/strong> the teachers are to be diligent to set out these practical things, that are often ignored.\u00a0 Ministry should always be relevant.\u00a0 Those who minister the Word of God should ensure that their ministry addresses practical issues.\u00a0 Doctrine is designed to inform our practice.\u00a0 The principles of the faith should first be taught, and then there can be meaningful exhortation to the practice thereof.<\/span><\/p>\n

6:3\u00a0 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;<\/span><\/strong><\/p>\n

If any man teach otherwise-<\/span><\/strong> in 1:3 the apostle warned about doctrine contrary to the truth of the gospel; here it is doctrine contrary to the practice of the gospel.\u00a0 The gospel is for believers as well as unbelievers, to constantly adjust our thinking.\u00a0 The teachers were not to incite Christian slaves to rebel, or to be anything less than good workers.<\/span>
\n And consent not to wholesome words-<\/span><\/strong> that is, health-giving words, conducive to spiritual well-being.\u00a0 The Greek word gives us the English word “hygienic”.\u00a0 It is only used by Paul and Luke, who writes of those who were saved, or “made whole” from their illnesses.\u00a0 The apostle will speak in verse 4 of those who are doting, or sick.<\/span>
\n Even the words of our Lord Jesus Christ-<\/span><\/strong> we should remember the Lord Jesus speaks through the apostles, for Paul wrote, “the words I speak unto you are the commandments of the Lord”, 1 Corinthians 14:37.<\/span>
\n And to the doctrine which is according to godliness-<\/span><\/strong> doctrine is vital if we are to live for the pleasure of God.\u00a0 In context, the doctrine is about the slave\/master relationship, but it has general application.\u00a0 Godliness is the desire to please God.\u00a0 The Christian slave can please God whilst doing his menial tasks.<\/span><\/p>\n

6:4\u00a0 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,<\/span><\/strong><\/p>\n

He is proud, knowing nothing-<\/span><\/strong> those must be proud who set themselves up against Christ as teacher, which they do if they resist apostolic doctrine.\u00a0 To do so is to be cut off from the source of truth, hence the ignorance.<\/span>
\n But doting about questions and strifes of words-<\/span><\/strong> the word doting, as already noticed, means “sick”.\u00a0 Having rejected health-giving words from the apostles, as they speak for Christ, it is no surprise that they are spiritually sick.\u00a0 These false teachers hide their ignorance behind argumentative and profitless talk.<\/span>
\n Whereof cometh envy-<\/span><\/strong> they are jealous of the knowledge believers have through the teachings of the apostles.\u00a0 By teaching slaves that gain is godliness, verse 5, they cause them to be envious of those who are free men and who prosper.<\/span>
\n Strife-<\/span><\/strong> they only bring strife because they have not the certainty the truth brings.<\/span>
\n Railings-<\/span><\/strong> they make up for their lack of insight into the truth by abusing those who hold the truth.<\/span>
\n Evil surmisings-<\/span><\/strong> their conduct only serves to create wicked suspicion.<\/span><\/p>\n

6:5\u00a0 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.<\/span><\/strong><\/p>\n

Perverse disputings of men of corrupt minds, and destitute of the truth\u2013<\/span><\/strong> they delight to debate and argue, but they achieve no worthwhile result.\u00a0 This is because their minds are corrupted by error, and they have not allowed Christian truth to govern their thinking.<\/span>
\n Supposing that gain is godliness-<\/span><\/strong> this is the motivation for the evil things of verse 4.\u00a0 This may have reference in the first instance to slaves thinking to profit by breaking free.\u00a0 But it has general application, however.\u00a0 Under the law of Moses, those who obeyed God’s commandments were promised material prosperity, as a reading of Deuteronomy 28:1-14 will show, so gain was a sign of godliness in Old Testament times, in relation to the nation of Israel in the land of promise.<\/span>
\n From such withdraw thyself-<\/span><\/strong> this shows that the Old Testament principle is no longer operative.\u00a0 Godly men would delight to associate with those who had been blessed with material prosperity from God, for it showed that they were obedient to God’s commands.\u00a0 Things are different in this age of grace, for the Rich One has become poor, 2 Corinthians 8:9, and He is our example.\u00a0 Self-seeking is anti-Christian.\u00a0 We are to “look not every man on his own things, but every man also on the things of others”, Philippians 2:4, for this is what Christ did, as described in verses 5-8 of that chapter.<\/span><\/p>\n

6:6\u00a0 But godliness with contentment is great gain.<\/span><\/strong><\/p>\n

But godliness with contentment is great gain-<\/span><\/strong> a godly person is one who seeks to please God in everything.\u00a0 This is gain, both for God and the believer, both for now on earth, and in eternity in heaven.\u00a0 But it is great gain if accompanied by contentment.\u00a0 To be content with spiritual blessings, and to be indifferent to material gain, is a truly godly attitude.\u00a0 Material gain is no substitute for this.\u00a0 Only those who are carnal will think so.<\/span><\/p>\n

6:7\u00a0 For we brought nothing into this world, and it is certain we can carry nothing out.<\/span><\/strong><\/p>\n

For we brought nothing into this world-<\/span><\/strong> so everything we have now is either God-given or the result of covetousness.\u00a0 But God does not satisfy covetous desires, except in discipline, as we see in Numbers 11, where the children of Israel were dissatisfied with God-given manna, and wanted something else.\u00a0 The psalmists comment on this was “He gave them their request; but sent leanness into their soul”, Psalm 106:15.<\/span>
\n And it is certain-<\/span><\/strong> contrary to what some seem to think by their attitude to material gain.<\/span>
\n We can carry nothing out-<\/span><\/strong> “can”, and “nothing” tells us it is impossible. Why try?\u00a0 The Jewish funeral psalm said, “Be not afraid when one is made rich, when the glory of his house is increased; for when he dieth he shall carry nothing away: his glory shall not descend after him, Psalm 49:16,17.<\/span>
\n Whilst it is true that we can carry nothing out when we die, nonetheless it is possible to lay up treasure in heaven while we live, Matthew 6:19-21.<\/span><\/p>\n

6:8\u00a0 And having food and raiment let us be therewith content.<\/span><\/strong><\/p>\n

And having food and raiment-<\/span><\/strong> these are necessary things.\u00a0 Raiment is literally “coverings”, so may include the idea of a house, a roof over our heads.\u00a0 As believers we should remember that many of God’s people, through no fault of their own, are without the necessities of life.\u00a0 Those who have over and above what they need, should be exercised to give to relieve their suffering.<\/span>
\n “If a brother or sister be naked, and destitute of daily food, and one of you say unto them, ‘Depart in peace, be ye warmed and filled’;\u00a0 notwithstanding ye give them not those things which are needful for the body; what doth it profit?\u00a0 Even so faith, if it hath not works, is dead, being alone”, James 2:15-17.<\/span>
\n “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?\u00a0 My little children, let us not love in word, neither in tongue; but in deed and in truth”, 1 John 3:17-18.<\/span>
\n Let us therewith be content-<\/span><\/strong> “Let your conversation be without covetousness; and be content with such things as ye have: for He hath said, I will never leave thee, nor forsake thee”, Hebrews. 13:5,6.\u00a0 This is godliness with contentment.<\/span><\/p>\n

6:9\u00a0 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.<\/span><\/strong><\/p>\n

But-<\/span><\/strong> the apostle now presents the alternative to contentment.<\/span>
\n They that will be rich-<\/span> <\/strong>that is, those who are determined to be rich, to the detriment of their soul’s welfare.<\/span>
\n Fall into temptation-<\/span><\/strong> the idea is of the whole range of temptation that presents itself when money has been accumulated.\u00a0 Money gives access to sinful pleasures.\u00a0 The pleasures of sin and the treasures of Egypt were linked, as far as Moses was concerned, and he refused them, Hebrews 11:25,26.<\/span>
\n And a snare-<\/span><\/strong> the road to riches is strewn with dangers to spiritual progress.<\/span>
\n And into many foolish-<\/span> <\/strong>because Solomon did not ask for riches, God gave them to him, but only because he asked for wisdom first.\u00a0 Guided by wisdom from God, he would be enabled to use the riches for God’s glory.<\/span>
\n And hurtful lusts-<\/span><\/strong> money cannot buy spiritual desires, but it can satisfy lusts that impair our spiritual life.<\/span>
\n Which drown men in destruction-<\/span><\/strong> the riches of unsaved men sink them into the loss of all they accumulate.\u00a0 It is as if the rising tide of their riches eventually completely submerges them.<\/span>
\n And perdition-<\/span><\/strong> they themselves finish in hell.\u00a0 “For what shall it profit a man if he gain the whole world, and lose his own soul?\u00a0 Or what shall a man give in exchange for his soul?\u00a0 Mark 8:36,37.\u00a0 We should remember that the words just quoted were spoken to disciples, those who claimed to be learning from Christ.\u00a0 As far as a true believer is concerned, a life spent accumulating wealth will be a spiritually impoverished life, with the result that the soul is lost in the sense that the life has been mis-spent, and there is nothing spiritual to show for it at the end.\u00a0 It will be too late then to look back and wonder how to buy back that life’s opportunities.\u00a0 They will be gone, and gone for ever.<\/span><\/p>\n

6:10\u00a0 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.<\/span><\/strong><\/p>\n

For the love of money is the root of all evil-<\/span><\/strong> there is the potential in the love of money to be the root of all the evils there are.\u00a0 By the love of money the apostle means covetousness, which can lead to every sin there is.\u00a0 Eve did not know what money was, but she coveted the fruit of the tree of knowledge because she had been mislead into thinking it would be to her advantage.<\/span>
\n The tenth commandment, “Thou shalt not covet” slew Paul, Romans 7:9.\u00a0 The reason why this commandment is so potent is because it challenges the innermost feelings we have.\u00a0 We should remember that covetousness is idolatry, Colossians 3:5.\u00a0 Anything that diverts our attention away from God and His interests may be classed as idolatry, and covetousness is the desire for those competing things.<\/span>
\n Which while some coveted after, they have erred from the faith-<\/span> <\/strong>they have been diverted from the path to spiritual prosperity onto the path to earthly riches.<\/span>
\n And pierced themselves through with many sorrows-<\/span><\/strong> the Lord Jesus spoke the Parable of the Sower, and the seed sown among thorns is interpreted by Him in this way, “He also that received the seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and it becometh unfruitful, Matthew 13:22.\u00a0 Riches cannot buy spiritual joys, but they can bring multiplied sorrows.\u00a0 Even the care of this world may lead some to aspire to riches.\u00a0 So those rich and those poor are alike in danger.<\/span><\/p>\n

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE FIRST EPISTLE TO TIMOTHY CHAPTER 6, VERSES 11 TO 16:<\/span><\/strong><\/p>\n

6:11\u00a0 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
\n<\/span><\/strong>
\n 6:12\u00a0 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.
\n<\/span><\/strong>
\n 6:13\u00a0 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;
\n<\/span><\/strong>
\n 6:14\u00a0 That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ:
\n<\/span><\/strong>
\n 6:15\u00a0 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
\n<\/span><\/strong>
\n 6:16\u00a0 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.<\/span><\/strong><\/p>\n

(b)\u00a0\u00a0\u00a0 Verses 11-16\u00a0\u00a0\u00a0 Sixth charge to Timothy.<\/span><\/strong><\/p>\n

6:11\u00a0 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.<\/span><\/strong><\/p>\n

But thou, O man of God-<\/span><\/strong> this is an expression used of Moses six times.\u00a0 There are two ides attached to the title.\u00a0 Firstly, it has the idea of maturity, one who has grown in spiritual things.\u00a0 Which is the same as saying one who has grown in Christ-likeness, for He is the true Man of God.\u00a0 Secondly it has the idea of one who is qualified to be a representative of God to others in some way.\u00a0 In the case of Moses it was to Israel.\u00a0 In the case of Timothy, it was to the assembly at Ephesus, on behalf of the apostle.\u00a0 He would be greatly encouraged in his difficult task by this commendation of him.\u00a0 Paul had warned Timothy not to let anyone despise his youth, 4:12, so he was a comparatively young man age-wise, but he was mature spiritually.<\/span>
\n Flee these things-<\/span><\/strong> so even the spiritually mature need to beware.\u00a0 The believer is to flee the pursuit of material gain, and to follow after the things which will bring spiritual gain.\u00a0 The apostle is going to list ways in which this may be done.<\/span>
\n And follow after righteousness-<\/span> <\/strong>do not pursue riches, but practical acts of righteousness, which “remaineth for ever”, 2 Corinthians 9:9.\u00a0 This may well involve the giving away of material things in the interests of Christ.<\/span>
\n Godliness- the desire to please God, not self.<\/span>
\n Faith-<\/span><\/strong> this is the attitude of dependence upon God for daily needs which shows we do not covet after riches.\u00a0 Even if we lack faith and trust in riches instead of God, we shall find that they are uncertain.<\/span>
\n Love-<\/span><\/strong> that characteristic which will delight to give to others and which “seeketh not her own”, 1 Corinthians13:5.\u00a0 Those who truly love will want to give to others in whatever way they are able.\u00a0 Selfishness is anti-Christian.<\/span>
\n Patience-<\/span><\/strong> cheerful and hopeful endurance under stress.\u00a0 The absence of riches does place a strain on us, but the Spirit of God would instil patient endurance into us so that we may be restful in spirit despite outward difficulties caused, perhaps, by poverty.<\/span>
\n Meekness-<\/span><\/strong> contented acceptance of one’s state.\u00a0 The Lord Jesus “became poor”, and He could say “I am meek and lowly in heart”, Matthew 11:xxx.\u00a0 He accepted His position in life as being the will of His Father.\u00a0 He says to the believer, “learn of Me”, verse xxx.<\/span><\/p>\n

6:12\u00a0 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.<\/span><\/strong><\/p>\n

Fight the good fight of faith-<\/span><\/strong> Joshua fought to enjoy God’s provision in Canaan, but two and a half\u00a0 tribes preferred to stay in Gilead for the sake of their cattle.\u00a0 This was a sign of unbelief, rejecting God’s provision in favour of that territory that He had not promised them. The apostle had already written to the Ephesians to exhort them to take the armour of God, Ephesians 6:11-18, for the Devil would seek to prevent them entering in to the enjoyment of spiritual blessings, and they must resist Him.\u00a0 Now Timothy is exhorted to do the same, so that in this matter, as in all others, he might be, in the words of 4:12, “an example of the believers”.\u00a0 The word “good” in this context involves the idea of a good cause to be fighting for, a good result to be achieved, and the use of good technique in the battle.<\/span>
\n Lay hold on eternal life-<\/span><\/strong> the life given to believers is the life of God, as perfectly expressed in “that Eternal Life, which was with the Father, and was manifested unto us”, 1 John 1:2.\u00a0 The Lord Jesus gives the perfect example of eternal life in practice.\u00a0 He Himself contrasted eternal life with the life of men in the flesh when He was praying to His Father; “glorify Thy Son, that Thy Son also may glorify Thee: as Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him.\u00a0 And this is life eternal, that they might know Thee, the only true God, and Jesus Christ whom Thou hast sent”, John 17:2,3.\u00a0 He is clearly distinguishing between men in the flesh, those who have the life of Adam, and those who have eternal life, the life of God.\u00a0 So the Son glorifies His Father by giving eternal life to those the Father has given to Him.\u00a0 That eternal life enables the recipient not only to know God and His Son initially, but also to get to know them progressively.\u00a0 The word for “that” the Lord Jesus used, (“that they might know Thee”), contains those two thoughts.\u00a0 And the apostle exhorts Timothy to continue in this progressive knowledge of God and His Son, to obtain a good grasp of Divine truth about God and His Son.\u00a0 As he does this, the true riches will become his, and he will be able to disregard the pursuit of earthly gain that so absorbs men in the flesh.\u00a0 The apostle wrote to the Colossians about “the riches of the full assurance of the understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge”, Colossians 2:2,3.<\/span>
\n Whereunto thou art also called-<\/span><\/strong> the call of the gospel brings us into many things, and this is one of them.\u00a0 As we have just noted, the Son of God glorifies his Father by giving eternal life, so if we lay hold of that life, this results in glory for our God.<\/span>
\n And hast professed a good profession before many witnesses-<\/span><\/strong> eternal life is not to be hidden away, but manifest.\u00a0 The Lord Jesus, who is Eternal Life personified, was manifest to the apostles, and they saw and heard Him.\u00a0 So those who have eternal life should allow it to be seen and heard.\u00a0 The world looks on, and so do believers, and it is important to give a good impression of Christian things to others, whoever they might be.\u00a0 To profess is to say the same thing as God.\u00a0 This is only possible because we have the life which enables us to know Him, who is the only true God.\u00a0 Truth is centred in Him, and to know Him is to have the truth.\u00a0 As we witness therefore, we are saying the same things about matters, as God does.\u00a0 This is a good practice, in the sense that it is beneficial, not just to men who are seeking the truth, but also in the sense that it glorifies God.<\/span><\/p>\n

6:13\u00a0 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;<\/span><\/strong><\/p>\n

I give thee charge-<\/span><\/strong> to give charge is to convey a command from one (in this case God) to another (in this case Timothy).<\/span>
\n In the sight of God-<\/span><\/strong> as if God were present in the room when Timothy read the letter.\u00a0 The apostle is impressing upon him the solemnity of this matter.<\/span>
\n Who quickeneth all things-<\/span><\/strong> God is not only the active Exposer of false profession, but also the Energiser of good profession, for that profession is the outworking of the eternal life which He, as the Quickener, or Life-giver, has given to Timothy.\u00a0 Since all things that have life, have it from Him, He must be the source of the energetic confession that Timothy is being exhorted to make.<\/span>
\n And before Christ Jesus-<\/span><\/strong> He is the prime Example of good profession, for eternal life was found in fullest display in Him.\u00a0 The apostle now gives us an example of the way in which He confessed before men, so that we may take note, and be encouraged and emboldened to follow His example.<\/span>
\n Who before Pontius Pilate-<\/span><\/strong> Paul gives him his full name to emphasise that he was the representative of Rome’s power.\u00a0 Despite this, as we read of the conversations the Lord Jesus had with this man, it becomes evident that the Lord was in control, not Pilate.<\/span>
\n Witnessed a good confession-<\/span><\/strong> He bore witness unto the truth of His kingdom, and also to the truth that He was only crucified because God allowed it. We see this by noting what John writes in John 18:33-38; 19:8-12.\u00a0 The truth as to the nature of His kingdom was the subject of the first passage; the truth that it was God, not Pilate, who was in control of events, is the subject of the second passage.\u00a0 A good confession, then, will assert God’s rights, and assure men that God is in control.\u00a0 That this is the case will be demonstrated very definitely when Christ comes to reign, displacing earth’s kingdoms and establishing His own.<\/span><\/p>\n

Some of the features of that coming kingdom may be discovered in John 18:33-38.<\/span>
\n John 18:33\u00a0 Then Pilate entered into the judgement hall again, and called Jesus, and said unto Him, Art thou the King of the Jews?<\/span><\/strong><\/p>\n

Then Pilate entered into the judgement hall again-<\/span><\/strong> Pilate had entered the judgement hall in verse 28, but then went out to them to ascertain the charge they brought against Christ, and now he is re-entering the judgement hall.<\/span>
\n And called Jesus, and said unto Him, Art thou the King of the Jews?<\/span><\/strong>\u00a0 To call Jesus would mean to summon Him for formal examination in a law-situation.\u00a0 The question of Pilate shows that John has omitted the trial before the Sanhedrin recorded in Matthew 26:57-67.<\/span><\/p>\n

John 18:34\u00a0 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of Me?<\/span><\/strong><\/p>\n

Jesus answered him, Sayest thou this thing of thyself-<\/span><\/strong> before answering the question, the Lord establishes the motive behind it.\u00a0 Pilate is finding that he is the one being questioned now. In His responses, the Lord reveals the characteristics of His kingdom.\u00a0 Christ’s kingdom is a righteous kingdom, and justice prevails there.<\/span>
\n If Pilate was saying this of himself, it meant that he had not investigated the matter himself before accepting that it was a valid charge for anyone to make.<\/span>
\n Or did others tell it thee of Me?<\/span><\/strong> This question is designed to point out that the Jews switched charges, and hence are acting illegally.\u00a0 He, the Just One, is establishing this was done unjustly.\u00a0 This is not an evasion on the part of the Lord.\u00a0 He will state directly in verse 37 that He is a king, but He is making sure that all concerned know the facts of the case, and do not make decisions based on rumour and innuendo.\u00a0 The question also aims to establish what Pilate means by “King of the Jews”.\u00a0 Is he using it as a Roman would, or as a Jew would?<\/span><\/p>\n

John 18:35\u00a0 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered Thee unto me: what hast Thou done?<\/span><\/strong><\/p>\n

Pilate answered, Am I a Jew?<\/span> <\/strong>This is the first of three questions, and is a semi-sarcastic jibe at the oddities, (in his Roman view of things), of the Jewish culture.\u00a0 It tells us he is not looking at things dispassionately, but in a prejudiced way. Christ’s kingdom will not be limited to Israel, so whether Pilate, a Roman, could understand was irrelevant.<\/span>
\n Thine own nation and the chief priests have delivered Thee unto me-<\/span><\/strong> this was only half-true, as the nation had welcomed Him as He rode into Jerusalem as King, John 12:12-15.\u00a0 It was the chief priests who had delivered Him for envy. His kingdom will be welcomed- “Blessed is He that cometh in the name of the Lord”, Psalm 118:26.<\/span>
\n What hast Thou done?\u00a0<\/span><\/strong> This suggests that Pilate thought He may have been the ring-leader in some trouble-making.\u00a0 That this is not the case is seen in the Lord’s reference to what had happened in the Garden of Gethsemane the night before.<\/span><\/p>\n

John 18:36\u00a0 Jesus answered, My kingdom is not of this world: if My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews: but now is My kingdom not from hence.<\/span><\/strong><\/p>\n

Jesus answered, My kingdom is not of this world-<\/span><\/strong> these words must have been strange and troubling to Pilate.\u00a0 The Lord readily admits that he is a king, but not of the sort Pilate was used to.\u00a0 He was soon to be made friends with Herod, and he was the sort of king Pilate knew.\u00a0 Pilate was not familiar with the idea of a kingdom originating from any other place than earth.\u00a0 Pilate is being assured that His kingdom is not to be set up in rivalry to Caesar, although one day this kingdom will displace all Gentile kingdoms, Daniel 2.<\/span>
\n If My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews-<\/span><\/strong> earthly kingdoms are established and increased by means of the armies they deploy.\u00a0 The fact that Christ’s kingdom is not of this sort is seen in that the servants of this king are not organised into an army.\u00a0 The sense of the verb “fight” is “keep on fighting”, a reference no doubt to the fact that Peter had put up some sort of resistance in Gethsemane when the arrest party came.\u00a0 But Pilate must have known that Christ rebuked Peter for this, and even went to far as to ask permission to heal Malchus, (“Suffer ye thus far”, Luke 22:51).\u00a0 What king rebukes His subjects for fighting, and then heals the wounds of a soldier of the opposing army?\u00a0 This king, and His kingdom, must be of a different sort.<\/span>
\n But now is My kingdom not from hence-<\/span><\/strong> these words might be misunderstood to mean that this king had suddenly changed tactic under pressure from Pilate, and was now resolved to employ different methods to gain His objective.\u00a0 But nothing could be further from the truth.<\/span>
\n The “but now” must be linked with the “if” near the beginning of verse 36.\u00a0 There is a conditional statement beginning with “if”, which sets out a possible situation, namely, that His kingdom was of this world.\u00a0 But this is immediately rejected with the words “but now”.\u00a0 In other words, His kingdom is of another sort all along, and the possible scenario beginning with “if” must be rejected.<\/span><\/p>\n

John 18:37\u00a0 Pilate therefore said unto him, Art Thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth My voice.<\/span><\/strong><\/p>\n

Pilate therefore said unto him, Art Thou a king then?<\/span><\/strong> Pilate’s response was to ask again and pointedly whether He was a king. The Lord is now prepared to answer the question directly, because He has established that: (a) He is not a troublemaker; (b) that His is not a rival kingdom to Caesar’s; (c) that the charges Pilate is bringing have not been properly investigated by Pilate.<\/span>
\n Jesus answered, Thou sayest that I am a king-<\/span><\/strong> this is not an evasive reply.\u00a0 Nor does it indicate that Christ is a king only in the minds of those who believe it, with His kingship not relevant to the rest of men.\u00a0 Rather, this is the formal way a polite Jew will answer a direct question.\u00a0 It is the same as saying “Yes”, but the Lord is using the Rabbinical formula for answers to direct questions.\u00a0 Courtesy forbids a direct yes or no, but it is a direct answer.<\/span>
\n We see this same response when Judas asked, “Master, is it I”, and the reply came, “Thou hast said”, Matthew 26:25.\u00a0 So also in Luke 22:70,71, where the question of the high priest as to whether Christ is the Son of God is answered by the words “”Ye say that I am”.\u00a0 If this was prevarication, the question would have been asked again.\u00a0 As it is, the response of the chief priest was to declare that no more witnesses were needed, “for we ourselves have heard of His own mouth”.\u00a0 He knew full well what the answer had meant.\u00a0 Mark, with characteristic brevity, gives the Lord’s answer as simply “I am”, the last words of the reply in Luke.\u00a0 It is still the case, however, that the courteous formula is used, and not a direct “Yes”.<\/span>
\n To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth-<\/span><\/strong> the Lord connects His birth and His entrance onto the public stage, as not to establish His kingdom in manifestation, but to bear witness of the truth so that men may believe and be born again and thus enter the kingdom of God in its present form.<\/span>
\n Every one that is of the truth heareth My voice-<\/span><\/strong> this is a direct appeal to Pilate, encouraging him to believe, and thus avoid the shame of condemning Him falsely, contrary to the truth.\u00a0 His kingdom is based on truth, not deceit and lies like the kingdoms of men, and His kingdom consists of loyal subjects, who love the truth.<\/span>
\n No wonder Pilate is baffled, for the word of a Galilean carpenter seems to be more believable that the word of the Jewish authorities.<\/span>
\n The character of the subjects of Christ’s kingdom is seen in the phrase “hear My voice”, for that is what His sheep do, 10:27, words spoken in Solomon’s Porch, the place where the king sat to judge.<\/span>
\n God’s ideal king is a shepherd-king.<\/span><\/p>\n

John 18:38\u00a0 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in Him no fault at all.<\/span><\/strong><\/p>\n

Pilate saith unto him, What is truth?<\/span><\/strong> How could he decide these opposing assertions?\u00a0 The fact is, that the answer to his problem had just been given to him.\u00a0 “He that is of the truth heareth My voice”.\u00a0 The genuine seeker after the truth will come to the genuine imparter of truth.\u00a0 So it is that in His conversation with Pilate, the wearer of the Imperial Purple on behalf of Rome, Christ displays the superior purple of the eternal and heavenly kingdom, which He will one day set up on earth, but which His born-again people have already entered, John 3:3,5; Colossians 1:13.\u00a0 These features of His kingdom tell us of the character of His kingship.\u00a0 There is no response to this question, for the answer has already been given to him.<\/span>
\n And when he had said this, he went out again unto the Jews, and saith unto them, I find in Him no fault at all-<\/span><\/strong> when he went out before, it was to ask what the accusation was, “What accusation?”, verse 29, but now he has concluded that the prisoner is not guilty.\u00a0 “I find in Him no fault all” is a legal pronouncement, indicating that he considers, as the representative of Caesar, that there is no legal ground for punishing Him.\u00a0 Thus it stands recorded that Christ was crucified illegally, and this is the ultimate condemnation of human rule.<\/span><\/p>\n

The second conversation Christ had with Pilate is in John 19.\u00a0 Remember that the Lord Jesus has been crowned with thorns, and there is nothing in the record that suggests the crown was not still on His head as He spoke to Pilate.<\/span><\/p>\n

John 19:9\u00a0 And went again into the judgement hall, and saith unto Jesus, Whence art Thou? But Jesus gave him no answer.<\/span><\/strong><\/p>\n

And went again into the judgement hall, and saith unto Jesus, Whence art Thou?<\/span><\/strong>\u00a0 He is not asking where He was born, or who His parents are.\u00a0 Pilate is fearful that the gods have sent one of the ‘sons of the gods’ to judge him.\u00a0 The Lord has already distinguished between being born, and coming into the world, 18:37, but this is lost on Pilate.<\/span>
\n But Jesus gave him no answer-<\/span><\/strong> it is important to notice that sometimes Christ answered, and sometimes He did not, when asked questions during His trials.\u00a0 The prophet had said that He would be dumb before His shearers, so He only answered when He was not being shorn of His own glory.\u00a0 When it was a question of the honour of His Father, or the defence of His disciples, or to rebuke the injustice of His accusers, He spoke.<\/span><\/p>\n

John 19:10\u00a0 Then saith Pilate unto Him, Speakest thou not unto me? knowest Thou not that I have power to crucify Thee, and have power to release Thee?<\/span><\/strong><\/p>\n

Then saith Pilate unto Him, Speakest thou not unto me?<\/span><\/strong>\u00a0 He is amazed that this Galilean peasant should dare to remain silent when questioned by the representative of Rome.\u00a0 But He does not speak because Pilate has already condemned and scourged Him, contrary to justice, (for he pronounced Him innocent and then condemned Him to death), and to co-operate in that would be untrue to Himself as the Just One.<\/span>
\n Knowest Thou not that I have power to crucify Thee, and have power to release Thee?<\/span><\/strong>\u00a0 God has put a sword in the hand of the rulers he ordains to be in government.\u00a0 That sword is for the punishment of evildoers, and those who resist that power.\u00a0 We read of this in Romans 13:1-7.\u00a0 So Pilate was right to a certain extent, for he represented a God-ordained ruler, namely Caesar.<\/span><\/p>\n

John 19:11\u00a0 Jesus answered, Thou couldest have no power at all against Me, except it were given thee from above: therefore he that delivered Me unto thee hath the greater sin.<\/span><\/strong><\/p>\n

Jesus answered, Thou couldest have no power at all against Me, except it were given thee from above-<\/span><\/strong> Pilate was clearly ignorant of the true source of his power.\u00a0 He thought it came from Rome, but he learns now that it comes from heaven.\u00a0 However, Pilate’s power only extended to the punishment of evildoers, and Christ was not one of these.\u00a0 So the only way Pilate can have real power against Christ is by special licence from God, in order that His purpose might be worked out in the death of His Son.<\/span>
\n Therefore he that delivered Me unto thee hath the greater sin-<\/span><\/strong> Pilate’s sin was great, in that he had condemned a man he himself declared to be innocent.\u00a0 But Caiaphas’ sin was greater, since he should have had an enhanced sense of justice, as instructed by the law of God.<\/span><\/p>\n

We may conclude from the example of the Lord Jesus in the passages we have looked at that we are called to witness to righteousness, Divine authority, spiritual principles, and the truth.<\/span>
\n We now return to the words of 1 Timothy chapter 6, and Paul’s charge to Timothy to maintain a good confession in the face of the opposition of men.<\/span><\/p>\n

1 Timothy 6:14\u00a0 That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ:<\/span><\/strong><\/p>\n

6:14\u00a0 That thou keep this commandment without spot-<\/span><\/strong> Timothy is not to spoil his profession by being stained by the world and its attitudes, as demonstrated by Pilate.\u00a0 We cannot imagine Timothy allowing the scroll that the apostle had sent to him to be stained and spoiled.\u00a0 So he is not to allow the world to stain the truth the scroll contains.<\/span>
\n Unrebukeable-<\/span><\/strong> we should remember the judgement seat of Christ comes before we appear with Him in glory.\u00a0 Paul was concerned “that ye may be blameless in the day of our Lord Jesus Christ”, 1 Corinthians 1:8.\u00a0 The word “blameless” means “not condemned when called to account”.\u00a0 At the judgement seat of Christ believers will be called to account for their actions.\u00a0 How much better to be unrebukeable now, will nothing needing to be adjusted, that to have it adjusted in that day.\u00a0 So ‘without spot’ refers to our care of the commandment; ‘unrebukeable’ refers to our care about ourselves.<\/span>
\n Until the appearing of our Lord Jesus Christ-<\/span><\/strong> we are to make Him apparent by our confession, until He manifests Himself in accordance with His confession before Pilate.<\/span><\/p>\n

6:15\u00a0 Which in His times He shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;<\/span><\/strong><\/p>\n

Which in His times He shall shew-<\/span><\/strong> now is the time of testimony in the gospel of God’s grace, 2:6.\u00a0 When Christ comes in glory it will be times of wrath, judgement, and rule.\u00a0 Notice that the times are His times, for He will bring man’s day to an end, and begin the Day of the Lord, when His will and judgement will be dominant.<\/span>
\n Who is the Blessed-<\/span><\/strong> the psalm that is quoted in Hebrews 1:8 about Christ on His millenial throne says, “God hath blessed Thee for ever”, Psalm 45:2.\u00a0 He received cursing from men when they rejected His claims, but God has compensated Him abundantly, already, and will do so again.<\/span>
\n And only Potentate-<\/span><\/strong> all the kings of the earth must give way to Him.\u00a0 The image representing human rule that Nebuchadnezzar saw in his dream, is destroyed totally by a stone that descends from heaven, Daniel 2.\u00a0 The Lord Jesus claimed to be that stone when He said, “What is this then that is written, ‘The stone which the builders rejected, the same is become the head of the corner?’\u00a0 Whomsoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder”, Luke 20:17,18.\u00a0 Isaiah declared when speaking of the Day of the Lord, that “the Lord alone shall be exalted in that day”, Isaiah 2:17.<\/span>
\n The King of kings, and Lord of lords-<\/span><\/strong> that is, He shall excel in reigning and shall excel in ruling.\u00a0 Reigning as King supposes opposition, ruling as Lord supposes subjection.\u00a0 Timothy may have confidence as he confesses such a one, that his stand will be vindicated one day, for Christ’s reign is certain.<\/span><\/p>\n

6:16\u00a0 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.<\/span><\/strong><\/p>\n

Who only hath immortality-<\/span><\/strong> this is the state of being untouchable by death in a resurrection body. At present Christ is the only one who has an immortal body.\u00a0 At the resurrection the mortal bodies of believers shall “put on immortality”, never to be touched by death again, for “mortality shall be swallowed up of life”, 1 Corinthians15:53; 2 Corinthians 5:4.<\/span>
\n Dwelling in the light that no man can approach unto-<\/span><\/strong> He came to bring the light of the glory of God into the world of men, but they rejected it.\u00a0 He said, “As long as I am in the world I am the light of the world”, John 9:5.\u00a0 He has now withdrawn from men, and is in the presence of His Father.\u00a0 So our confession of Him is vital if men are to get to know Him, for we form the bridge between Christ and men by our testimony.\u00a0 The light has “shined in our hearts to give the light of the glory of God in the face of Jesus Christ”, 2 Corinthians 4:6.\u00a0 God produced light at the beginning where all was darkness, so now, He has shined in our dark hearts to give the light to us, but also so that it may shine out to others.\u00a0 But it is not we that shine, for our testimony is to the person of Christ; the glory is in His face, not ours.<\/span>
\n Whom no man hath seen nor can see-<\/span><\/strong> as the disciples watched the Lord Jesus ascend into the heaven, Luke tells us that “a cloud received Him out of their sight”, Acts 1:9.\u00a0 Men in general have not seen Him since he was taken down from the cross.\u00a0 Nor can they see Him with the natural eye for He has gone to heaven.\u00a0 So if men are to respond to the testimony we give them, they must come to Christ in faith.<\/span>
\n To whom be honour and power everlasting-<\/span><\/strong> this is Paul’s desire and should be ours also.\u00a0 Men despised and dishonoured Him, and do so still, but God has honoured Him, and so should believers by their confession of Him.\u00a0 He was “crucified through weakness, yet He liveth by the power of God”, 2 Corinthians 13:4, for He has been raised from the dead and elevated to glory by God’s mighty power, Ephesians 1:19,20.<\/span><\/p>\n

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE FIRST EPISTLE TO TIMOTHY CHAPTER 6, VERSES 17 TO 19:<\/span><\/strong>
\n 6:17\u00a0 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;
\n<\/span><\/strong>
\n 6:18\u00a0 That they do good, that they be rich in good works, ready to distribute, willing to communicate;
\n<\/span><\/strong>
\n 6:19\u00a0 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.<\/span><\/strong><\/p>\n

(c)\u00a0\u00a0\u00a0 Verses 17-19\u00a0\u00a0\u00a0 Seventh charge to the Ephesians.<\/span><\/strong><\/p>\n

6:17\u00a0 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;<\/span><\/strong><\/p>\n

Charge them that are rich in this world\u2013<\/span><\/strong> Paul uses the word for world here which emphasises the idea of an age the world passes through.\u00a0 He is referring to this current period of time, opposed to the coming age when Christ shall reign, verse 15.\u00a0 We are to live now in accordance with kingdom-principles of righteousness and godliness.\u00a0 Believers are of the day of His kingdom, not the night of this world’s rebellion against Divine rule, 1 Thessalonians 5:5.<\/span>
\n Riches bring temptation to live carnally.\u00a0 We see this with the Corinthians, whom Paul said “reigned as kings”, for they were living as if the kingdom had come.\u00a0 The apostles distanced themselves from such an attitude, 1 Corinthians 4:8.<\/span>
\n That they be not highminded-<\/span><\/strong> as if riches bestow a high spiritual status.\u00a0 Those who are entrusted with riches by God should not think themselves to be superior to others.\u00a0 Rather they should consider how they might serve others with their wealth.\u00a0 Joseph of Arimathea humbled himself to associate with the crucified Christ, and gave, as a rich man, his own tomb, Matthew 27:57-60.<\/span>
\n Nor trust in uncertain riches-<\/span><\/strong> the one thing certain about riches is that they are uncertain.\u00a0 “For riches certainly make themselves wings,” Proverbs 23:4,5.\u00a0 It is not only the cares of this world, (brought on oftentimes by poverty), that “choke the word”, Matthew 13:xxx, crowding out spiritual exercises and activity, but also “the deceitfulness of riches”.<\/span>
\n But in the living God-<\/span><\/strong> He is active in the support of His people. We may safely trust Him.\u00a0 To trust riches is unsafe.<\/span>
\n Who giveth us richly all things to enjoy-<\/span><\/strong> as a faithful Creator He provides all necessary things.\u00a0 He is not against innocent pleasure.\u00a0 “No good thing will the Lord withhold from them that walk uprightly,” Psalm 84:11.\u00a0 The upright can be trusted to not mis-use good things.<\/span><\/p>\n

6:18\u00a0 That they do good, that they be rich in good works, ready to distribute, willing to communicate;<\/span><\/strong><\/p>\n

That they do good-<\/span><\/strong> this is what those who are entrusted with riches from God are to use those riches for.\u00a0 All believers should be marked by good works, but those who have resources from God have a special responsibility to be exercised about this matter, for he has entrusted them with the means to do much good to others.<\/span>
\n That they be rich in good works-<\/span><\/strong> note the play on the words “riches” and “rich.”\u00a0 Their good works should be as abundant as their riches.\u00a0 The rich fool thought only of himself, Luke 12:13-21.\u00a0 Seeking “treasure for himself”, he lost it all.\u00a0 Those who are “rich toward God” retain it all.<\/span>
\n Ready to distribute-<\/span><\/strong> “There is that scattereth, and yet increaseth: And there is that withholdeth more than is meet, but it tendeth to poverty”, Proverbs 11:24.\u00a0 The farmer scatters his seed, and then reaps a greater amount.\u00a0 The word “ready” is the old word for liberal.\u00a0 The apostle declared, “He that soweth sparingly shall reap also sparingly”, 2 Corinthians 9:6.\u00a0 And the wise man of the Old Testament wrote, “the liberal soul shall be made fat”, Proverbs 11:25.<\/span>
\n Willing to communicate-<\/span><\/strong> our giving to others should not be reluctant, but motivated by God’s great act of giving towards us.\u00a0 God loveth a cheerful giver”, 2 Corinthians 9:7, one who is full of joy as he gives.<\/span><\/p>\n

6:19\u00a0 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.<\/span><\/strong><\/p>\n

Laying up in store for themselves-<\/span><\/strong> but in a different sense to the rich farmer laying up treasure for himself.\u00a0 “He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will He pay him again”, Proverbs 19:17.\u00a0 The Lord Jesus exhorted us to “Lay up for yourselves treasures in heaven”, Matthew 6:20.<\/span>
\n A good foundation against the time to come-<\/span><\/strong> does this mean that if we lay the foundation of our “heavenly storehouse”, the Lord will build the rest of it for us?<\/span>
\n That they may lay hold on eternal life-<\/span><\/strong> all believers have eternal life through faith, but we need to take hold of the principles involved, and act upon them.<\/span><\/p>\n

The Lord Jesus had things to say about the matter of riches, and the use to which it is put, in Luke 12:13-21.\u00a0 He had been asked to judge between a man and his brother over an inheritance.\u00a0 He refused to do this, but used the opportunity to give teaching about the mis-use of riches.\u00a0 He spoke a parable that has become known as “The parable of the Rich Fool”.\u00a0 This parable is often used, and rightly so, to warn the unsaved of the brevity of life and the certainty of death, and other things besides.\u00a0 We should note, however, that the application of this parable is addressed to disciples, verse 22.
\n<\/span><\/p>\n

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE GOSPEL ACCORDING TO LUKE CHAPTER 12, VERSES 13 TO 34:<\/span><\/strong><\/span><\/p>\n

12:13 And one of the company said unto Him, Master, speak to my brother, that he divide the inheritance with me.<\/span><\/strong><\/p>\n

12:14 And He said unto him, Man, who made Me a judge or a divider over you?<\/span><\/strong><\/p>\n

12:15 And He said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.<\/span><\/strong><\/p>\n

12:16 And He spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:<\/span><\/strong><\/p>\n

12:17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?<\/span><\/strong><\/p>\n

12:18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.<\/span><\/strong><\/p>\n

12:19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.<\/span><\/strong><\/p>\n

12:20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?<\/span><\/strong><\/p>\n

12:21 So is he that layeth up treasure for himself, and is not rich toward God.<\/span><\/strong><\/p>\n

12:22 And He said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall<\/span> put on.<\/span><\/strong><\/span><\/p>\n

12:23 The life is more than meat, and the body is more than raiment.<\/span><\/strong><\/p>\n

12:24 Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?<\/span><\/strong><\/p>\n

12:25 And which of you with taking thought can add to his stature one cubit?<\/span><\/strong><\/p>\n

12:26 If ye then be not able to do that thing which is least, why take ye thought for the rest?<\/span><\/strong><\/p>\n

12:27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.<\/span><\/strong><\/p>\n

12:28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?<\/span><\/strong><\/p>\n

12:29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.<\/span><\/strong><\/p>\n

12:30 For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.<\/span><\/strong><\/p>\n

12:31 But rather seek ye the kingdom of God; and all these things shall be added unto you.<\/span><\/strong><\/p>\n

12:32 Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.<\/span><\/strong><\/p>\n

12:33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.<\/span><\/strong><\/p>\n

12:34 For where your treasure is, there will your heart be also. <\/span><\/strong><\/p>\n

Blessedness?<\/span><\/strong>
\n The ground of a certain rich man brought forth plentifully, Luke 12:16.\u00a0 If he was a Jew, the man would no doubt have prided himself on his blessedness.\u00a0 Were not his riches a sign of Divine favour?\u00a0 After all, God’s promise to those who obeyed His law was plentiful harvests, Deuteronomy 28:1-14.\u00a0 Only those who disobeyed would know famine.\u00a0 But the response of the man to his plentiful harvests is a certain indicator of the state of his heart.\u00a0 He sees in his plenty an opportunity for ease and enjoyment, all the while ignoring the needs of others.<\/span>
\n With the coming of Christ a great change came in regard to riches.\u00a0 He came in grace, a higher principle than law.\u00a0 Since He has come, those who say “Gain is godliness”, must be withdrawn from, 1 Timothy 6:5, so contrary is that idea to the spirit of Christianity.\u00a0 Whereas in Old Testament times the spiritual person should have been pleased to associate with one who was blessed materially, for God was with him, now it is different.\u00a0 Too often, it seems as if the Lord’s people are still in Old Testament times in this regard.\u00a0 Those who only have enough, and have none to spare, are sometimes thought of as being inferior- perhaps even work-shy and incompetent.\u00a0 But would we dare to display this attitude to Christ?\u00a0 That most\u00a0 spiritual Man, who magnified the law and made it honourable, (and who therefore merited riches as a mark of Divine favour), became poor for our sakes.\u00a0 Behold His poverty at Calvary!<\/span><\/p>\n

Foolishness<\/span><\/strong>
\n Having seen the rich man’s sham blessedness, we now are told of his real foolishness.\u00a0 It is no surprise to learn that he is a fool, for he thinks “within himself” :17.\u00a0 He is not prepared to allow the authority of the Word of God a place in his thinking.\u00a0 It is only as we allow the mind of Christ to govern our reasonings that we shall respond in a spiritual way to the temptations that riches represent.\u00a0 It is instructive to notice that when offered choices, Solomon refused riches and chose wisdom.\u00a0 But then because he had chosen wisdom, he was entrusted with riches as well, 1 Kings 3:5-13.<\/span><\/p>\n

Lavishness<\/span><\/strong>
\n We next learn of the man’s lavishness.\u00a0 Unconcerned by the need all around him, (“For the poor ye have always with you”,) he embarks upon an extravagant building programme.\u00a0 Did he really need to pull down his barns?\u00a0 Could he not have erected an extension to the existing ones, and donated the money saved to a good cause?\u00a0 It was Ambrose who said, “The bosoms of the poor, the houses of widows, the mouths of children, are the barns which last for ever”.\u00a0 Goods bestowed in those barns will reap an eternal reward.<\/span><\/p>\n

Callousness<\/span><\/strong>
\n But there is worse yet, for he is determined to eat, drink, and be merry, refusing to consider the plight of others.\u00a0 The words of the apostles are relevant here, “If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?\u00a0 Even so faith, if it hath not works, is dead, being alone”, James 2:15-17.\u00a0 “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?\u00a0 My little children, let us not love in word, neither in tongue; but in deed and in truth”, 1 John 3:17,18.\u00a0 These are searching questions posed by the apostles – what doth it profit?\u2026how dwelleth the love of God in him?\u00a0 Can those who profess to have been so remarkably and eternally benefitted by God is His love, shut their eyes to the needs of those around them, whilst all the time indulging their appetites?<\/span><\/p>\n

Short-sightedness<\/span><\/strong>
\n Contrary to what he thought, this foolish man did not have “many years”.\u00a0 He was guilty of short-sightedness, as we all can be.\u00a0 It was that night that his soul was required of him, and he was called into eternity, and what he had done and been on earth was assessed.\u00a0 Solemn thought!\u00a0 The deeds believers have done in the body shall yet come under review, whether good or evil, and we shall receive for what we have done, 2 Corinthians 5:10.\u00a0 The good will be rewarded, the evil will be rebuked.<\/span>
\n Now there comes the question, “Whose shall those things be which thou hast provided?”\u00a0 This is a question we could all profitably ask ourselves.\u00a0 The words of Job are plain- “Naked came I out of the womb, and naked shall I return thither”, Job 1:21.\u00a0 Job realised that he would not carry his vast possessions with him into eternity.\u00a0 And the apostle Paul no doubt had this in mind when he wrote, “We brought nothing into this world, and it is certain we shall carry nothing out”, 1 Timothy 6:7.\u00a0 We ought to give serious attention to this matter of what will happen to what we possess, (be it much or little), when we leave this scene.\u00a0 Is it not the case that too often there are surpluses which could be invested in the work of God now, rather than waiting for Inheritance Tax to take its sizeable share?<\/span><\/p>\n

Rich toward God<\/span><\/strong>
\n The summary the Lord gives of the situation is brief.\u00a0 “So is he that layeth up treasure for himself, and is not rich toward God”.\u00a0 These are the alternatives, self or God.\u00a0 It should not be difficult for a believer to choose between the two.\u00a0 As the word is in another place, “Ye cannot serve (as a slave) God and mammon, (riches), Matthew 6:24.\u00a0 It is possible to have two employers at the same time, but it is not possible to be a slave to two masters at once, for slavery involves the total surrender of the will to another.\u00a0 We should ask ourselves the question therefore whether we are slaves to money or to God – there is no middle ground.<\/span><\/p>\n

Necessities<\/span><\/strong>
\n Having corrected a wrong attitude to luxury, the Lord now turns specifically to His disciples to ensure that they have a right attitude to necessities.\u00a0 Of course it is scriptural for believers to provide for necessities.\u00a0 To not do so is to be “worse than an infidel”, 1 Timothy 5:18.\u00a0 Here, however, the warning is against obsessive, anxious care.\u00a0 Having food and clothing we should therewith be content.\u00a0 Food sustains our life, but what we do with our life is vastly more important than the food which sustains it, for “the life is more than meat”, Luke 12:23.\u00a0 So with the body.\u00a0 How we serve the Lord with our body is much more important than the clothes we put on it.\u00a0 It is sad indeed if believers are more concerned about food and clothing than the work of God.
\n<\/span>
\n THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE FIRST EPISTLE TO TIMOTHY CHAPTER 6, VERSES 20 AND 21:<\/span><\/strong>
\n<\/span>
\n 6:20\u00a0 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:
\n<\/span><\/strong>
\n 6:21\u00a0 Which some professing have erred concerning the faith. Grace be with thee. Amen.<\/span><\/strong><\/p>\n

(d)\u00a0\u00a0\u00a0 Verses 20,21\u00a0\u00a0\u00a0 Seventh charge to Timothy.<\/span><\/strong><\/p>\n

6:20\u00a0 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:<\/span><\/strong><\/p>\n

O Timothy-<\/span><\/strong> this expression tells us that the apostle is going to make an earnest appeal to Timothy.<\/span>
\n Keep that which is committed to thy trust-<\/span><\/strong> he had been entrusted with the task of acting for the apostle at Ephesus, and he should be faithful to his stewardship, for “it is required in stewards, that they be found faithful”, 1 Corinthians 4:2.\u00a0 We all have been given some task to do for the Lord; let us also be faithful.<\/span>
\n Avoiding profane and vain babblings-<\/span><\/strong> Paul had warned of those who teach error, in 1:6,7.\u00a0 He must guard against the God-dishonouring and valueless talk of men who teach error.\u00a0 They had turned aside from the truth, so Timothy must turn from them.<\/span>
\n And oppositions of science falsely so called-<\/span><\/strong> the gnostics, those who claimed to be the “knowing ones”, would vigorously oppose apostolic doctrine.\u00a0 They claimed superior knowledge, but it was false knowledge.<\/span><\/p>\n

6:21\u00a0 Which some professing have erred concerning the faith.\u00a0 Grace be with thee.\u00a0 Amen.<\/span><\/strong><\/p>\n

Which some professing have erred from the faith-<\/span><\/strong> the body of apostolic doctrine that has been committed to the saints is the standard by which all teaching is to be judged.\u00a0 To depart from that is to err, or to miss the mark.<\/span>
\n Grace be with thee –<\/span><\/strong> Timothy will need an ongoing supply of grace from God to enable him to serve the Lord acceptably.\u00a0 This is true of us all.\u00a0 Grace in this context means free-favour from God in the form of spiritual help to enable work to be done for Him.\u00a0 The apostles needed this form of grace, and so do we, Ephesians 3:2,7,8.<\/span>
\n Amen-<\/span><\/strong> the word comes to us from the Old Testament, where it has the idea of that which is settled and established.\u00a0 It is used to refer to the faithfulness of God, for instance in Deuteronomy 7:9, and Isaiah 65:16.\u00a0 The apostle’s earnest desire was that the teaching he had given in this epistle, both to Timothy personally and also to the Ephesian believers through him, should be carried out faithfully, and become an established part of their behaviour, to God’s glory.<\/span><\/p>\n<\/div>\n<\/div>\n<\/div>\n

 <\/p>\n<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

SURVEY OF THE CHAPTER This chapter consists of the final two charges to the believers in the assembly at Ephesus, and the final two charges to Timothy personally as he serves the Lord amongst them, during the apostle’s absence.\u00a0 It has to do with the subject of gain of various sorts: Verses 1,2 Christian slaves, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"iawp_total_views":0,"footnotes":""},"categories":[30],"tags":[413,541,637,671],"class_list":["post-3534","post","type-post","status-publish","format-standard","hentry","category-1-timothy-6","tag-eternal-life","tag-king-of-kings","tag-pontius-pilate","tag-riches"],"_links":{"self":[{"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/posts\/3534","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/christiangospel.online\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=3534"}],"version-history":[{"count":0,"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/posts\/3534\/revisions"}],"wp:attachment":[{"href":"https:\/\/christiangospel.online\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3534"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/christiangospel.online\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=3534"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/christiangospel.online\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=3534"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}