1. Conduct Toward the Older and the Younger Men and Women, l, 2
Timothy's conduct toward all is to he exercised in love even when he must rebuke sin and sinful ways. Especially is the young minister to refrain from harsh rebukes (epiplezes) of the elderly; the word translated rebuke really means to "strike upon" or "beat upon," probably meaning a sharp reprimand rather than a physical blow. The older men are to be treated like fathers, and the older women like mothers. Among the Israelites the elderly were held in high esteem.
Leviticus 19:32 says, "Thou shalt rise up before the hoary head, and honor the face of the old man, and fear thy God: I am the Lord." The writer of Proverbs (20:29) wrote, "The beauty of old men is the gray head." Paul uses the word, parakalei meaning, "To admonish, to encourage, to entreat." If the elderly (men or women) are involved in sin, it would take much wisdom and grace to deal with them like fathers and mothers. Paul uses the word presbutreoi from which we get our word presbyter. This word was used in Israel meaning a religious leader or "one who had authority to establish and maintain religious practice." In the early church these men were ordained and highly respected preachers, teachers, administrators and pastors. Unger says that, "We find officers called interchangeably elders or presbyters and bishops. This office pertained to local congregations and was extended as the churches multiplied, and was distinguished from that of deacon" (p. 295). Earlier Paul had used the word translated bishop to designate a "pastor" of a church.
The younger men and women are to be treated as equals. They are to be treated as "brothers and sisters" in the Lord. After all, the Christian community is supposed to be one happy family. Jesus says in Matthew 12:50, "Whosoever shall do the will of a Father, who is in heaven, the same is a brother, and sister, and mother." What does Paul mean when he writes of treating the younger women with all purity? Timothy and all Christian ministers are to conform in thought and word with God's moral law. Timothy should behave as he would want other men to act toward his own sister, or as he would act toward his sister. Working in the church with the opposite sex is sometimes difficult indeed. Satan delights in causing the downfall of many ministers in their relationship with the women of the church; Timothy was not to get too emotionally involved with the fairer sex.
2. Conduct Toward Widows in the Church, 3 - 6
Since Paul spoke of conduct toward the elderly women in the church, one would expect him to discuss the honoring of distressed widows. Paul writes that they are to be honored and assisted if in real need. If the widow has children, grandchildren or other relatives, however, it is incumbent upon them to assist the widow. The church must not be unnecessarily burdened.
Who is a widow indeed, or a real widow? Especially widows (cheras - one who is bereft of a husband) indeed or "real" widows are to be helped. Paul gives some qualifications for a real widow: (1) one who was left all alone, (2) one who has set her hope on God, (3) one who has not given herself up to luxury (spatalosa) or living in pleasure and (4) one who continues in supplications and prayers by night and day. The real widow has nowhere else to go; she has no close relatives. She also must have her hope permanently fixed on God. Furthermore, she must be so dedicated that she is a prayer-warrior pouring out her soul unto God daily. A widow is disqualified if she is lighthearted, frivolous, dissolute and pleasure-mad.
"Timothy must see to it that the church honors really dependent and deserving widows (verses 3 and 5); that children and grandchildren do their duty to their parents (verse 4); and that everyone knows how to distinguish between the widow who should be honored and the widow who should not be honored (implied in verses 5 and 6). If all the interested persons obey these commands, they will be above reproach both from the side of the world and from the side of the church" (Hendriksen, p. 170).
Now, in verse 8, Paul states the negative aspect of the care of family. It was the Christian duty of the family to care for those in need. In fact, the believer who does not provide for his own family has become unfaithful and is worse than a unbeliever or infidel. The Living Bible states that, "Such a person is worse than the heathen."
Verses 9 through 16 discuss the "widows and their work." In the culture of the first century, gainful employment for widows was scarce; some widows were too old to provide for themselves. Only those widows who were sixty years of age and above were to be placed on the watch-care or relief rolls of the church. Widows under sixty were encouraged to re-marry. In the early church a widow who was sixty and above and had raised children could be of service in the church to impart knowledge to the younger women.
In the International Standard Bible Encyclopedia (Volume IV, p. 5 and Volume V, p. 3103) there are indications that the duties of the older women were: giving good counsel to the younger women, praying and fasting, visiting the sick, preparing women for baptism, taking them to communion, and giving guidance and direction to widows and orphans who were supported by the church." Any minister who has served for a very long period of time knows the value of godly women and their abilities to do some things that the pastor and his assistants cannot do, especially with the women and children of the church.
Verses 9, 10 state some other qualifications for the widows: (1) "Having been the wife of one man, (2) well reported for good works, (3) if she hath brought up children, (4) if she hath lodged strangers, (5) if she hath washed the saint's feet, (6) if she hath relieved the afflicted, (7) if she hath diligently followed every good work." So to qualify for work in the church and admittance to the relief roll of the church, a widow must have been a one husband wife (while married she must have been faithful to her one husband). She must be experienced in child-rearing (feeding, nourishing and bringing up children); she must have been hospitable. Furthermore, she must have been engaged in humble service to traveling ministers; she must have assisted the persecuted and distressed. Last of all, she must have been devoted to all kinds of good works.
Younger widows were to be excluded for the list of the needy; they are encouraged to re-marry and bear children if able to do so and manage a home. Most young widows might pledge themselves as faithful workers in the church and later decide to re-marry, thus repudiate their pledge to continue the work of the church. Furthermore, the younger widows were more inclined to idle away their time, or even to become gossips (phluaroi) tattlers and busybodies, "making a circuit of the houses," becoming chatty and meddlesome. "If a young widow is going to spend her time seeking a husband and behaving as he describes in verses 12 and 13, the real solution is to keep her off the relief rolls and thus force her to re-marry (verse 14)" (Yeager, Volume XV, page 428).
Verse 16 states. "If any woman of the faith has widows, let her support them and let not the church be burdened, in order that it may support those women who are truly destitute." (Op. cit.)
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Probably the church of the first century had all she could do to support the widows who had no relatives. But those in real need were to be supported by the church, because a woman without a husband and no other means of support was likely to be reduced to begging or prostitution.
One of the main reasons for the first choice and ordination of deacons was because the widows were neglected in the daily ministration of food (Act 6:1).
So far the writer, the Apostle Paul, has instructed Timothy with respect to matters most of which touched the entire Christian community which had its center in Ephesus. He stated to Timothy his reason for leaving him there (chapter 1); he has given directions for the conduct of both men and women in the worship service (chapter 2); he has stipulated the qualifications of elders and deacons (chapter 3); he has pointed out the path which Timothy must lead in order to cope with apostasy and to grow in efficiency as a minister of Christ (chapter 4); and how elderly men and women and especially widows should be treated (chapter 5:1 - 16). Now in the remainder of chapter 5 (verse 17 - 24) instructions are given as to how to care for the elders (pastors, bishops) and conduct toward slaves in chapter 6, verses 1,2.
1. Pastoral Care of Elders, 17 - 20
In this passage the writer again used the word presbuteroi (elders, presbyters, old men). Paul writes, "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine." The elders who have served faithfully or well are to be given double honor. It is significant to note that much of the elders time and efforts are spent in preaching, teaching and preparing to preach or teach. Possibly some of the elders were not preachers and teachers.
What does Paul mean by "double honor?" Extra honor (diples times) is due those who rule well. Excellently ruling elders should receive their due, namely, double honor. Just as the threshing ox received its due - the privilege of eating while treading out the grain as well as food after the threshing is done. Doubtless Paul quotes from Deuteronomy 25:4 which reads, "Thou shalt not muzzle the ox when he treadeth out the grain (corn)." Jesus said in Luke 10:7, "For the laborer is worthy of his hire," referring to the support of the apostles and disciples as they spread the gospel.
Apparently the pagans would muzzle the threshing ox; this practice was strictly forbidden by the Israelites. So those who proclaim the gospel are to live by the gospel. I Corinthians 9:14 says, "Even so (just as the priests received a portion of the sacrifices in the temple) hath the Lord ordained that they who preach the gospel should live by the gospel." The worker, whether it is an animal or a human being, is given the right to partake of the fruit of his labor.
The apostle passes from honoring the elders to accusations (kategorian) or legal indictments against an elder. If an elder is accused of an infraction or sin, the accusation is valid only if there are two or three witnesses. Under the law of Israel there were similar safeguards. Numbers 35:30 and Deuteronomy 17:6 state if a person was accused of murder or idolatry, he could not be stoned to death unless there were two or three witnesses testify that he was worthy of death. Only in that case was the offender to be put to death; the purpose of the punishment was, "So thou shalt put the evil away from among you." Yeager states (Volume XV, p. 436), "Apparently an elder had been accused by one witness and the accusation was being accepted. Paul says, 'Stop it, unless at least one other witness corroborates the story.' Apparently the gossips, possibly those mentioned in verse 13, were spreading rumors about the preachers. In the face of that kind of attack a preacher needs special protection. Satan loves a shining mark and often uses his dupes (verse 15) to spread false rumors, thus to destroy a godly man's influence in the community. But if the gossip must produce one or two corroborating witnesses to the same offence, the ruse of Satan is foiled."
If, however, the elder was guilty of sin, he was to be rebuked, "before all (in the presence of all), that others may fear." This action taken (the rebuke) was to be a public nature, so the remaining elders would become filled with godly fear of wrong-doing. "Absolute impartiality and unimpeachable honesty in all such matters are essential" (Hendriksen, p. 183).
Yeager further states, "The fear here is not that of terror in the face of physical punishment, but of that which arises from social control, which in most cases is more terrifying to the culprit...We have learned to be 'diplomatic' instead of being obedient to the New Testament. Thus the Holy Spirit is grieved (Ephesians 4:30) and the spiritual power of the church vitiated by open sin in her members and a widespread disregard of the clear teaching of the New Testament discipline" (p. 437).
2. Pastoral Care Concerning Judging Others, 21 - 25
Paul uses a strong word here diamarturomai meaning, "to witness, to testify, to affirm, to speak with intense conviction." The Apostle Paul is demanding that these regulations be kept without partiality (prosklisin), prejudice or prejudgment. He calls God the Father, Christ Jesus the Lord and the (chosen) angels to witness his statement. Timothy is to discard all personal likes and dislikes and judge objectively. How can this be done? Only God can assist the individual to do this.
In verse 22 Paul writes, "Lay hands suddenly (tacheos) or hastily on no man, neither be partaker of other men's sins; keep thyself pure." What does he mean here? Good Christian ethics and good judgment forbids the ordaining of a preacher (or deacon) without due reflection on his merits. We have a precedent here for the probationary period which is practiced by our churches of today. A deacon or minister is "set aside," and observed intently before the ordaining ceremony takes place.
Now Paul writes a personal note to Timothy. "Drink no longer water, but use a little wine (oino - the juice of the grape or other fruit, in whatever stage of fermentation) for thy stomach's sake and thine often (frequent) infirmities. Did Timothy suffer from a stomach problem? Was the water of Ephesus unsafe for drinking? Other translations may or may not throw light on this passage. The Living Bible says, "(By the way, this doesn't mean you should completely give up drinking wine. You ought to take a little sometimes as medicine for your stomach because you are sick so often.)" The New International Version says, "Stop drinking only water, and use a little wine because of your stomach and your frequent illnesses." Did Paul on the advice of Doctor Luke prescribe "a little wine" as a medicine and not a beverage because of Timothy's stomach illnesses? Medicines were not as common in Timothy's time as in our time. Mild wines, in amounts sufficient to satisfy the drinkers thirst, might add the danger of infection from septic drinking water!
Paul now reverts back to the subject of necessary caution before ordaining men to office. For some the sins are clearly evident; they are unfit for office. For some their sins follow them (follow after, follow them up). They are found after thorough examination to be unfit. Man views sin only superficially and partially. Secret sins are known by God, just as open sins. God has committed judgment to His Son the Lord Jesus Christ who is the Judge of all the earth so says John 5:22. "For the Father judgeth no one but hath committed all judgment unto the Son..." Our Lord judges on the basis of what is man's heart. I Samuel (16:7) says, "For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart."
Furthermore, just as Christ looks on the heart and judges sin, He can also judge what is good and will ultimately reward accordingly. "In like manner also the good works of some are manifest before hand; and they that are otherwise can not be hidden." The good works of some may be clearly seen by man and may be rewarded by man, but Christ sees the good works done by man which are not obvious to our fellowman. These unseen good works will not go unrewarded and the unseen evil will not go unpunished.
3. Pastoral Care Concerning Slaves, 6:1, 2
Slavery was very evident in Paul's day. Slaves were expected to honor their masters. Our Master will reward His servants, so "Let as many servants as are under the yoke count their own master worthy of all honor, that the name of God and his doctrine be not blasphemed." In their unfortunate conditions, slaves who were believers, and their masters unbelievers, were to honor their masters because this was becoming of a Christian slave. Even if a physical master mistreated his slave, the slave was to be in subjection, knowing that the Lord Jesus Christ would judge justly the master and his slave.
Believing masters who possessed unbelieving slaves were also to respect their slaves. If both parties, the master and the slave, were Christians there was all the more reason for submission and respect. The Christian concept of love is to be exercised in every circumstance. Human rights may need to be given up in order to follow Christ, Who surrendered all of His rights when He died for us on the cross.
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Christian love can be manifested in any kind of culture and under any type of government. Paul and Timothy labored for the cause of Christ under adverse circumstances. The Roman rulers demanded allegiance, but their rule was followed only when it did not contradict the tenets of Christianity. Whenever Christianity clashed with paganism, then Christianity was supreme. If it meant persecution for the Christian, then so be it. God would deliver them if it meant a martyr's death.
The Apostle Paul continues giving Timothy instructions appropriate to different groups and individuals. He has given directions for the administration of the church; directions with respect to public worship; directions with respect to the institution of the office of bishop and deacon; he has given directions with respect to apostasy; and directions with respect to certain definite groups and individuals.
In chapter six Paul further instructs slaves and other definite groups and individuals. Slavery was common in Paul's day; possibly there were slave holders and slaves in the church at Ephesus. Both slave holders and slaves in the church were urged to view each other as "Christian brothers." Paul did not crusade within the Roman empire and with the emperors arguing with them on human rights. He did believe that Christianity would influence the believer in his love of the lost regardless of whether they were slaves or masters.
1. Opposition to True Doctrine, 3 - 5
This segment of scripture begins with, "If any man teach otherwise, and consent not to wholesome (hugiaiousin) or sound words, even the words of our Lord Jesus Christ, and to the doctrine which is according to goodness..." Then Paul characterized that individual. His apostolic authority exerts itself here. He says that anything not conforming to the message which Timothy has heard from him is heresy. One is reminded of those preachers who are all the time looking for something new. Someone has said, "if it is new, it is heresy." Doctrines or teachings which have not been adhered to, and taught, down through the ages since the beginning of the church during Jesus day is HERESY.
Hendriksen calls these false instructors "novelty-teachers" and "hair-splitters." He states that Paul, "Emphasizes that any peddler of ponderous platitudes about the law of Moses, any specialist in specious speculations about ancestors is 'blinded with conceit'" (p. 195). In verse 3, Paul used the word hetrodidaskalei which means "to teach another (different) doctrine." Anyone who teaches true doctrine is ORTHODOX; those teaching false doctrine are a HETRODOX. The false teacher, "Does not come over to the sound words of our Lord Jesus Christ and to the doctrine that harmonizes with godliness," so translates Hendriksen (Op. cit.). The words "come over to," that is, "to join," "to fall in with" are stronger than the word "consent." The enthusiastic listener will "come over to," or "join," the speaker. He will "chime in," or say, "amen" if he agrees. The false teacher identifies himself by failing to agree with sound doctrine; he lacks complete devotion to God. Preaching and teaching that is unsound and wrong will lead to wrong living.
In verse 4 Paul characterizes the false teachers by the use of several new words (words that had not been used previously in the New Testament). They are proud (tetuphotai), haughty, high-minded (puffed up with conceit). They know nothing; they do not understand. Furthermore, these false teachers were doting (noson) about questions from the word meaning "sick" or "diseased." This word is contrasted to the healthy words of true doctrine. Whenever a person rejects sound or healthy words, sickness results. The Revised Standard Version says they have a, "Morbid craving for controversy and for disputes about words...." They seen to thrive in a war of words or hair-splitting. From this war of words also comes "envy (malignant ill will), strife of words (logomachias) or wrangling and contradiction; railings, blasphemies or defiant irreverence; evil suspicions, base mistrust or surmising; perverse disputings, mutual altercations or incessant frictions." These are the fruits of a depraved mind - one who is opposed to the truth and one who welcomes lies. Yeager calls these false teachers "technical hair-splitters" (Volume XV, p. 452).
Moreover, Paul states in verse 5 that true ministers and believers are to withdraw from such false teachers. Whereas the true Christian finds his contentment in true godliness, the false teacher finds contentment in his own self-satisfaction and self-sufficiency. But Paul is not finished with characterizing these men. They constantly wrangle with others promoting their false philosophy, and they are deprived of the truth. Apparently these false teachers teach such doctrines in order to gain financial assistance. They are religious hucksters who prey on people's minds for financial gain. What men will not do for profit? If it pads their bank accounts, men will preach any doctrine that tickles the ears of their congregation. In order to become rich they outwardly practice "godliness." Unfortunately their breed is not dead in the twenty-first century!
2. Piety with Contentment is Great Gain, 5 - 10
Paul has brought up the subject of "gain" or "profit." So in succeeding verses he deals with the subject of the Christian philosophy of money. The truly godly person will not be interested in becoming rich. Paul writes, "But godliness (eusebeia) with contentment (autarikreias) or sufficiency is great gain;..." One of the cardinal doctrines of the Christian faith is the fact that when a servant of God places his complete trust in the God whom he serves, he can be assured that God will supply his needs. Earlier in one of his prison epistles (Philippians 4:19) Paul stated, "But my God shall supply all your need according to his riches in glory by Christ Jesus." He was simply echoing what Jesus had taught in the Gospels (Matthew 19:28 - 30; Mark 10:28 - 31; Luke 18:28 - 30).
In verse 6 Paul uses the word "contentment." It is mentioned only here and in II Corinthians 9:8. In the latter passage the word is translated "sufficiency" or "enough." The apostle Paul had experienced both plenty and poverty, and in all of these circumstances he had learned to be content (Philippians 4:11). Worldly wealth is temporary and transitory; "We brought nothing into this world, and it is certain we can carry nothing out (verse 7)." Others have testified to this same principle (Job 1:21; Ecclesiastes 5:14, 15).
If the Christian has food, shelter and clothing, he should be content. If he has these, he has the necessities of physical life, and there should be sufficient grounds for happiness for the dedicated Christian. A desire to meet the needs of the body should not be criticized, but rather the yearning for material riches as if these could satisfy the soul is the evident truth here.
Those who have more of this world's goods may "Fall into temptation and a snare," of the Devil. An abundance of goods may overwhelm the individual; he may be overcome and suffer destruction in this life. Many times when a person has an inordinate desire for wealth, he also yearns for honor, popularity, power, ease and other satisfactions of the flesh.
3. A Charge to Pursue Higher and Nobler Objects, 10 - 12
One translator writes verse 10, "For a root of all the evils is the love of money and some people wandered away from the faith, and have pierced themselves with numerous pangs." He implies that there are other roots or sources of evil besides the love of money. The desire for riches has been the cause of innumerable frauds, dollar-sign marriages, divorces, perjuries, robberies, poisonings, murders and wars. The pains or pangs of this "love of money," are unrest, boredom, dissatisfaction, gloom and envy (Hendriksen, pp. 200, 201). The word translated love of money is philarguria which is a combination of phileo and argurion and can be translated avarice.
In the remaining verses of our text, Paul admonished Timothy to, "flee," "follow," and "fight." He must flee the sins of the preceding verses (3 - 10). Young Timothy was to pursue, "follow after," that which is righteous, godly, faith, love, patience and meekness. Incidentally these graces correspond to some of those mentioned in Galatians (5:22) which are the fruit of the Holy Spirit. By experience Paul knew that Timothy would need to endure as a good soldier or as a persevering athlete.
Timothy was to fight the good fight of faith..." The word "fight," means to agonize (agonizou); to strive, or to struggle. It is not too much to expect that Timothy had some knowledge of the athletic events of his day. So Paul uses the underlying figures of a boxing-match or a wrestling- match. He was to "fight," as the boxer maneuvers for a knock-out punch, or as the wrestler grunts and groans striving to subdue his opponent and put him on the mat. Timothy was urged to get a firm grip on eternal life which had been his possession for several years. The quality of eternal life is emphasized here rather than the quality.
The fight of THE FAITH is that well defined body of revealed truth once delivered to the saints (Jude 3). In the context in which this verse is found, it also indicates that this specific faith (THE) FAITH is in competition with other opposing religions and philosophies. It is THE good fight of THE faith, and Timothy was to "keep on fighting."
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To place the cap-stone on this portion of Scripture, in the last phrase of verse 12 Paul commends Timothy for his, "Good profession before many witnesses." His profession of faith, his confession to others had been beautiful and noble. When we remember that Timothy was somewhat timid at least in his earlier days, we marvel at his courage, steadfastness and persistence.
"Timothy, genuinely called to eternal life by the decree of God is also historically committed to the faith. Thus Paul urges him to 'stay in the fight' - in modern parlance, 'Hang in there'" (Yeager, Volume XV, p. 463).
An introduction to this passage is found in verses 11, 12. Paul, the writer, has admonished his reader, young Timothy, to flee those things which he has written about in the preceding verses; then he must follow after righteousness, godliness, faith, love, patience, meekness; then he was to fight the good fight of the faith.
By so doing, Timothy can lay hold on eternal life. The purpose for which God called Timothy, and all ministers of the gospel, is in view here. God called him, and every other preacher who is honored with the divine call in order, that he might fight for the faith. In this verse, however, the minister is called unto the faith, which may mean to defend the faith, and he was called for the purpose of possessing eternal life (Yeager, Vol. XV, p. 462).
1. Keep the Commission, 13, 16
Verse 13 begins with "I command thee..." or as the King James Version has it, "I give thee charge..." This word command or charge (paraggello) can also mean "to announce alongside of," "to declare." Paul wants to call to Timothy's attention some directives or charges. He calls God, the Life Giver, and the Lord Jesus Christ as his witnesses. Just as Jesus gave a "good confession" (homologian) or profession before Pontius Pilate, so Paul urges Timothy to be faithful to his confession or profession of faith before many witnesses.
Then, he furthermore, challenges Timothy to, "KEEP this commandment without spot, (aspilon) or unstained, and unrebukeable (anepilempton) or blameless, until the appearing of our Lord Jesus Christ." This appearing (epiphaneias) that the apostle writes about is the "manifestation" of the Lord Jesus as the "Sun of Righteousness" (Malachi 4:2). His coming will be His unveiling (display) to the world; it will vindicate Him as the Son of God. Christ will come to "Judge the living (quick) and the dead" (Acts 10:42; I Timothy 4:1; I Peter 4:5).
The venerable apostle wants his young charge, Timothy, as a preacher and his message which he preaches, to be both unspotted and irreproachable before the world. Timothy is challenged to faithfulness because the Lord Jesus will one day appear to reward him for his faithfulness. Now, He may not come during Timothy's lifetime, but Paul is sure that He will one day come hack to the earth. "In our Lord's own good time, when it is consistent with His sovereign and all wise purpose to do so, He will make His appearance again on this earth" (Op. cit. p. 466).
Our Lord had professed a good profession before Pilate (Matthew 27:1, 2, 11 - 31 and the other gospels). He informed Pilate that he was the King of the Jews, but that He would also one day set up an eternal kingdom. As the King of kings and Lord of lords, he will put down all inferior administrators. Those of us who have read the last chapter of the Book (the Bible) know "the end from the beginning." We can rejoice in the prophecies of II Thessalonians 1:7 - 10 and Revelation 19:11 - 16.
It is an encouragement to remind Timothy who his Master really is. His Master is the blessed and only Potentate (the sole Sovereign); the One "Who has the right to do as He pleases. He is the King of kings and Lord of lords (literally, "King of those kinging, Lord of those lording" Revelation 17:14; 19:16). Furthermore, he is the One "who hath (possesses) immortality (endless existence); God is life's never-failing Fountain. It is He Who is dwelling in the light unto which no man can approach. "Like a dwelling conceals its occupants, and hides them even more when it is unapproachable, so God's very essence, by virtue of what it is, conceals him" (Ibid, 208). He is the God invisible, whom a man hath not seen, nor can see. Such a God is worthy of reverence, esteem and adoration. To Him be honor and power everlasting.
Hendriksen says that Paul used many Old Testament Scriptures in his doxology in praise to God. In fact, using the scriptures he says, "One might paraphrase the doxology as follows: the blessed and incomparable One, who does according to his will in the army of heaven and among the inhabitants of the earth, the King of kings and Lord of lords, with whom alone is the fountain of life, who covers himself with light as with a garment, whom no human being shall (ever) be able to see, whose glorious name be blessed forever, Amen and Amen" (p. 207).
2. Perform the Ministry, 17 - 19
Timothy has an "earth-shattering" ministry to perform. He was to challenge those rich people in the church at Ephesus that they should discontinue being high-minded (hupselophrovein) or haughty, and they were to discontinue placing their faith in their uncertain riches. Riches will one day pass away.
Furthermore, the God Whom they will meet one day is the Owner of all riches; it is He Who has given them riches to bless the lives of others. He has given them these riches to enjoy (apolausin), but it is a temporary enjoyment. Much of the joy in possessing riches is the joy of giving the riches away to those in need. Of course the riches are uncertain because they are of this world. The Christian has a God Who is always giving to us everything we need in rich abundance; He ever gives according to His riches.
With the riches possessed by the Christian, he is to do good (works), distribute his wealth and communicate (share) it with others. The members of the early church did this; Acts 2:44, 45 says, "All that believed were together, and had all things common; and sold all their possessions and goods, and parted them to all men, as every one had need." Paul's teaching in I Timothy echoes the parable of the rich man (Luke 12:16 - 21). The rich man manifested a selfishness that our Lord condemned. He was concerned only with self, and failed to share with those in need. When his time came to die, God asked of him, "Whose shall those things be, which thou has provided?"
So, we are to lay "Up in store (apothesaurizontas) or to put away in store...a good foundation against the time to come, that they (and we) may lay hold a eternal life." Jesus had much to say about riches and material blessings during His life here on the earth. Gifts are investments. When the Christian gives materially he enriches himself spiritually, and assures himself of future reward.
3. Guard the Deposit (of the Faith), 20, 21
Paul concludes his epistle by saying, "O Timothy, keep (guard) that which is committed to thy trust (paratheken) or that which has been entrusted, avoiding profane and vain babblings (kenophonias) or empty chattering, and oppositions of science falsely so called (pseudonumou) or misnamed, which some, professing, have erred concerning the faith..." Hendriksen says that it is as though God had made a "deposit" in Timothy's bank (p.211). So Timothy was a "steward" of that which he received from God. A trust had been committed to Timothy; he was to spend his valuable time discharging that trust.
In so doing, he would have no time to be engaged in profane and vain babblings (empty prattle or nonsensical discourse). Some conflict against Christianity is demeaning and not worth the Christian's time. We must simply turn away from the opposition with disgust and walk off. They are irreligious, profane, irreverent, and without spiritual or moral sensitivity.
These so-called philosophers (know-it-alls) are not to be given an audience; it is a waste of time for the Christian. These philosophers have "missed the mark;" they have adopted this world's philosophy and Satan's lies. They are diametrically opposed to the revealed theology of the the New Testament. Kent states that, "One is in danger of granting such errorists a measure of respectability by deigning to consider their schemes, and the uninformed may get the notion that their teaching does contain something after all, instead of seeing it for the empty talk which it is kenophonia" (p. 210).
Now Paul concludes his epistle to Timothy, by writing, "Grace be with thee. Amen." Though the benediction is brief, it is rich in meaning. Grace is the greatest blessing of all. It is God's favor in Christ toward the undeserving, transforming their hearts and lives and leading them to glory. Though I Timothy is a personal epistle, one would think that its contents would certainly reach others, even the entire Christian community in the first century and in the ages to follow.