1 Timothy

6:2b-19

7. Final instructions, 6:2b-21

i] Advice concerning true teaching and the dangers of false teaching and wealth

At the end of his letter to Timothy, Paul dictates some final exhortations, 6:2b-21. In 6:2b-19 he has a few words to say about true and false teaching and the danger of wealth.

The concluding section of this letter from 6:2b is somewhat disjointed. In fact, Dibelius/Conzelmann are of the view that this section has little cohesion. None-the-less, most commentators do identify an integral unity centered on "false teaching and false teachers and the contrasting way of life of godly people and Timothy in particular", Marshall. In fact, a number of commentators think that this conclusion is structurally aligned to the introduction, 1:3-20, cf. Towner.

After a transitional sentence, v2b, Paul exposes the character of the false teachers, v3-5, comments on the proper attitude a believer should have toward wealth, v6-8, and contrasts this attitude with the problem of greed, v9-10. Paul then addresses Timothy personally, encouraging him toward godly behavior and perseverance, v11-16. This exhortation is eschatologically framed and concludes with a doxology, v16b. Paul then gives Timothy advice on what to say to the rich members of his congregation, v17-19, and finally he encourages him to guard the truth of the gospel and resist false teaching, v20-21.

Verse 2b is transitional, summing up Paul's instructions and encouraging Timothy's task of faithful teaching. In verses 3-5 Paul reflects on the character of the false teachers and notes their obsession with wealth. Paul now, in v6-8 comments on "the right attitude to wealth", Marshall.

de "but" - now. The NIV "but" translates the particle as an adversative, but "now" serves better to emphasize the irony of the sentence.

hJ eusebeia (a) "godliness" - the godliness, piety. "Authentic Christian existence", Towner.

meta + gen. "with" - Expressing association / accompaniment; "in association with."

autarkeiaV (a) gen. "contentment" - competence / self-sufficiency. "Self-sufficiency" is probably intended in the sense "of a man whose resources are in God", Barrett, but not self-sufficiency in the self, but more in the sense of "Christ-sufficiency", Knight.

porismoV (oV) "gain" - profit. Used metaphorically. In v5 we are told of those who think that their godliness will gain them wealth. This is possibly true, but is without value unless they are content with their wealth and not driven to get more.

gar "for" - Expressing cause/reason, but in what sense does this verse ground v6? Paul seems to be supporting his contention that godliness is of great gain / worth, by explaining that mere existence (buying and selling, etc.) is inevitably worth nothing. There is no gain from mere existence given that we will leave with nothing. On the other hand, godliness is an eternal verity. "The reason is we brought nothing into the world ..."

oJti "-" - because, that, since. The NIV has taken this conjunction as resumptive and therefore has not translated it. This does give a clear meaning and may fit with the common use of this proverb at the time, eg. Philo. Note the RSV margin which follows the variant "it is certain that." A causal sense can be given to the verse. The proverb runs the idea that if we could take our toys with us then we would be better equipped when we arrived, but the truth is that we have arrive empty handed because we leave empty handed. "There is no sense in bringing anything into the world with us, because we shall not be able to take anything out", Barrett. None-the-less, it seems more likely that a consecutive sense is intended expressing result, "with the result that", so BAGD, Quinn/Wacker; "as a result we cannot take anything out of it." Anyway, the point is clear enough: The person with the most number of toys when they die doesn't win because the toys are not transferable, whereas godliness is and is therefore of great value.

de "but" - but, and. Adversative, "but", as NIV.

econteV (ecw) pres. part. "if we have" - The participle is adverbial, probably conditional, as NIV.

diatrofaV (a) "food" - keep = food.

skepasmata (a) "clothing" - covering. Possibly "shelter" is intended, although since the word is rare it is difficult to know what is intended. Paul's point is that godliness, holiness in Christ, is the real treasure, and as for our worldly needs, contentment comes with the basics - a square meal, shelter.

arkesqhsomeqa (arkew) fut. pas. "we will be content" - we will be satisfied. The future tense is possibly standing in for an imperative; "let us be therewith content", AV.

toutoiV dat. pro. "with that" - with these things (food and clothing). Dative of association; "given food to eat and clothing to wear, we have quite enough to be going on with", Barclay.

Verses 9-10 contrasts the right approach to wealth with the disastrous consequences of greed.

de "-" - but, and. Transitional, "now", or better left untranslated, as NIV.

oiJ boulomenoi (boulomai) pres. part. "People who want [to get rich]" - the ones who will/resolve. The participle serves as a substantive. The present tense may serve to express a desire to stay rich rather than become rich. Probably indirectly referring to the false teachers and their desire to get / stay rich.

ploutein (ploutew) pres. inf. "to get rich" - The infinitive forms a dependent statement of perception expressing what these people want, namely, to be wealthy.

eiV "into" - to, toward. Spacial. The desire to get / stay rich leads toward three consequences, evil in character: temptation, entrapment and lust. "It is common idiom that one goes into temptation", Marshall.

peirasmon (oV) "temptation" - test, trial / temptation. "Temptation to sin" is the intended sense here. The desire for riches, avarice, is a dangerous temptation, in that it leads us away from Christ-likeness.

pagida (iV idoV) "a trap" - a snare, trap. Referring to the power of wealth to subtly / suddenly gain control of a person's life.

epiqumiaV (a) "[foolish and harmful] desires" - lusts, desires.

aitineV indef. pro. "which" - whoever, whichever, such as. "Such as plunge men into ruin and perdition", Cassirer.

buqizousin (buqizw) pres. "plunge" - sink. "Swamp".

gar "for" - Expressing cause/reason, explaining why a desire to be wealthy causes such negative consequence: "Because, for" the love of money is the rood of all evil. The explanation looks very much like a proverbial saying, used to illustrate the actual consequences evident in the church, namely, the loss of faith and the erosion of personal dignity.

rJiza "a root" - Better, "the root", following Colwell's rule: a definite predicate noun that precedes its verb is usually written without the article. "The love of money is the root of all evil". The proverb supports the case that avarice will lead a believer away from Christ.

twn kakwn gen. adj. "[of all kinds] of evil" - of [all] the evils / things which are evil, pernicious, morally wrong. The adjective serves as a substantive. The genitive is possibly partitive, but better ablative, expressing source/origin; "the love of money is the root from which all evil grows", Barclay.

tineV pro. "some people" - some. Indefinite, although often derogatory, so possibly alluding to the opposition group, the judaizers.

oregomenoi (oregw) pres. part. "eager" - desiring. The participle could function in a number of ways, but adverbial, causal, seems best; "the craving of money being the cause why certain men have strayed from the faith", Cassirer.

h|V gen. pro. "for money" - of which. Referring to filarguria, "love of money", but not the fil, "desire", but the arguria, "money, wealth, riches". The genitive is usually taken as verbal, objective, "desiring of which" = "eager for money." "By desiring for which (money) some were led away from the faith", Mounce.

apo + gen. "from" - Expressing separation; "Some men, in the struggle to be rich, have lost their faith", Phillips.

periepeiran (peripeirw) aor. ind."pierced" - impaled. Paul is obviously referring to the false teachers whose avarice has impaled them on Satan's stake / entrapped them in Satan's snare.

odunaiV (h) dat. "with [many] griefs" - [much] pain, sorrow. The dative is instrumental, expressing association, accompaniment, as NIV. By pursuing the dream of wealth these believers have harmed themselves in "emotional torments or unfulfilled dreams and damaged reputations and relationships", Barnett.

Now in v11-16 "the way of life that the man of God should follow" is outlined in v11-12 and in v13-16 is "reinforced by a powerful adjuration", Marshall.

de "but" - but, and. Contrastive.

w\ anqrwpe tou qeou "man of God" - O man of God. Vocative. Old Testament use of a servant of God. The genitive "of God" is adjectival, relational.

feuge (feugw) pres. imp. "flee from" - Probably referring to the danger of wealth, but possibly the vices in v3, 4. Note that the singular is used, as with most of the personal pronouns and verbs in this letter, indicating that the letter is a personal address to a single person, not a church. Such evil practice springs out of false, or lax doctrine, v3. Wishy-washy doctrine undermines discipleship. "Shun that, O man of God", Moffatt.

de "and" - but, and. Adversative; "rather".

diwke (diwkw) pres. imp. "pursue" - Used some dozen times in this epistle. "Pursue", in the sense of strive for a prize as in the Olympic Games.

dikaiosunhn (h) "righteousness" - Here in the sense of "upright conduct."

eusebeian (a) "godliness" - piety. Again probably in the sense of "godly conduct."

pistin (iV ewV) "faith" - Note how "faith" is linked with "love", and as often the case, "perseverance". "Faith" may refer to the ethical quality of "faithfulness", but more likely Paul has in mind "ongoing believing / trusting in Christ", from which flows the fruit of "brotherly love", within the context of "perseverance".

uJpomonhn (h) "endurance" - A very Pauline virtue.

prau&paqian (a) "gentleness" - The only usage in the New Testament (a hapax legomenon).

agwnizou (agwnizomai) pres. imp. "fight" - strive. The present tense is durative; "keep competing." The word has a military background as well as athletic, therefore, the traditional translation of "fight" in the AV etc. is acceptable, although it is possible that the Olympic imagery is still in Paul's mind.

kalon adj. "good" - Here "the noble contest."

thV pistewV (iV ewV) gen. "of the faith" - The genitive is adjectival, appositional / epexegetic, limiting "fight"; "keep competing in the good contest, the contest of faith." Knight and others opt for an adverbial usage, instrumental, "by means of faith / through faith", or causal, "because of the faith." Does Paul mean the gospel, "the faith", or firmness/reliance on God? The article gives weight to the former, so "in defence of the faith", Cassirer, although better "faith as the characteristic quality of the Christian life that must be maintained to the end", Marshall.

epilabou (epilambanomai) aor. imp. mid. "take hold of" - "Catch", Wycliffe. "Grasp that which is presently obtainable and continue to hold tightly to it" (now/not yet).

thV zwhV (h) "[eternal] life" - the [eternal] life. Genitive of direct object after the verb "take hold of." The goal of eternal life is to be taken hold of now rather than pressed toward.

eiV + acc. "to [which]" - to, toward [which (= eternal life)]. Movement toward = goal, but possibly instead of en, locative, "into which" = "into that life", Quinn/Wacker.

eklhqhV aor. pas. "you were called" - Invitation rather than effectual call, given that a response is required. Having responded to the call, a believer is then incorporated into God's called out people, a people predestined and chosen for glory.

kai "when" - Ellicott views this use of the conjunctive as coordinative, although its function here seems ambiguous. Best treated temporally, as NIV.

wJmologhsaV (oJmologew) aor. ind. "you made" - did confess. The aorist, being punctiliar, indicates that the reference is to Timothy's conversion, or his call to ministry, or even the profession of his Christian life; "maintain your confession/profession." Timothy may have given a confession following his conversion, in a testimony or declaration of faith before a Christian congregation, or even in the face of persecution. The point Paul is making is, live this confession.

enwpion + gen. "in the presence of" - before. Spacial.

Verses 13-16 form one sentence in the Gk. and consist of Paul's charge supported by a doxology.

enwpion + gen. "in the sight of" - before, in front of. Expressing space/sphere.

tou zw/ogonountoV (zw/ogonew) pres. part. "who gives life" - the one giving life / maintaining life, preserving life. The participle, as with tou marturhsantoV, is adjectival, attributive, limiting by describing, although possibly substantival, in which case the substantive phrase "[the one] who gives life to everything" stands in apposition to "God". The present tense, being durative, expresses ongoing action. The variant zwopoiountoV, "quickening," is to be preferred, although zw/ogonew can carry the stronger sense, "to generate life / give life", so "the quickener of all things." So, instead of "preserve, keep alive", the phrase is best understood in the sense of generating life, "enlivening"; "in the sight of the God who is the source of life", Cassirer.

tou marturhsantoV (marturew) aor. part. "who while testifying" - the one bearing witness, having witnessed, testified. The participle as above; "Jesus Christ who bore witness, testified." Paul is using Christ's faithfulness, in the face of life's temptations, as an example for Timothy, so that he might also be steadfast in difficult times, and so make "the good confession." The content of Christ's confession is not the point here, rather it is the exemplary life Jesus lived while Pontius Pilate was the governor of Palestine.

epi + gen. "before" - on, at, to. Probably taking a local sense, "before, in the presence of", in the sense of the confession made before Pilate (+ gen. can carry a judicial sense), but possibly the witness of Jesus' life and death made during the time when Pilate was governor, so "in the time of", so Kelly, Turner.

kalhn adj. "[made the] good [confession]" - "Good" in the sense of "noble". The relationship between the accusative phrase "the good confession" and the participle is somewhat unclear. The most obvious intent is adverbial, modal; "Jesus Christ who testified with a noble confession [before Pontius Pilate]."

paraggellw pres. ind. "I charge you" - command. "I charge you in the presence of God", Barclay.

thrhsai (threw) aor. inf. "to keep" - . The infinitive is used to form a dependent statement of indirect speech expressing what Paul commands; "I charge you that you keep ...."

thn entolhn (h) "this command" - the command. What is the command? Possibly the exhortations in v11-12, or even the exhortatory purpose of the letter as a whole, namely that Timothy maintain his salvation in Christ, by grace through faith, and do so in the face of (and as a counter to) those who would undermine the truth of the gospel (that salvation is by grace through faith and not of works). It is possible, although unlikely, that the command is Timothy's call to ministry. Given the context, avarice may be what is on Paul's mind. Timothy is to hold firmly to the truth that "godliness with contentment is great gain". He is to flee from the snares of wealth.

mecri + gen. "until" - Expressing future time.

thV epifaneiaV (a) gen. "the appearing" - Not the word commonly used by Paul of Christ's return (parousia), although the word does appear in 2 Thessalonians. The word alludes to the Shekinah glory, the appearing of God before his people. It may also carry an honorific sense, as of the appearing of an important dignitary. Note the full ascription of Jesus' name.

tou kuriou (oV) gen. "of [our] Lord" - Usually taken as a subjective genitive, but possessive is possible.

h}n pro. "which" - Referring to "the appearing" of Christ.

deixei (deiknumi) fut. "God will bring about" - he will show, exhibit = bring about. "God" is the obvious subject, as NIV. Expressing "a decisive visible manifestation", Barnett.

idioiV "in his own [time]" - his/its own / proper, peculiar, opportune [time]. The dative is locative, temporal. "God's eschatological time", Barnett.

oJ makarioV adj. "the blessed" - The adjective serves as a substantive and stands in apposition to the assumed subject, "God". This is the first of six appositional descriptives of God; "God, the one who is blessed, ...."

dunasthV (hV ou) "[only] ruler" - [the only] one who exercises sovereign rule. Only used here in the New Testament. God is the blessed one, the ruler, the chief; He is "King of kings and Lord of lords"; He is "immortal", that is, he is the only "self-existent One", as Augustine puts it; He is the great "I AM", the one who is; He is the one who dwells in brilliant light, a brilliance which no human can approach, cf. Ex.33:17-23; He is the God of dazzling splendor. To him be honour forever. Amen.

twn basileuontwn (basileuw) gen. pres. part. "[the king] of kings" - [the king] of the one's reigning. The participle functions as a substantive with the genitive being adjectival, descriptive, expressing subordination, limiting "king"; "the king over those who reign."

town kurieuontwn (kurieuw) gen. pres. part. "[Lord] of lords" - [lord] of the ones ruling. The participle functions as a substantive, with genitive being adjectival, descriptive, expressing subordination, limiting "Lord"; "Lord over those who exercise authority / rule." An Old Testament allusion where God is described as the God of the gods. The term again emphasizes sovereign rule.

oJ ... ecwn (ecw) pres. part. "who [alone] is [immortal]" - the [only] one having [immortality]. The participle functions as a substantive forming a substantival phrase in apposition to "God".

oikwn (oikew) pres. part. "[who] lives in [unapproachable light]" - [who] inhabiting [unapproachable light]. Again substantival. Based on the Old Testament idea that no human eye can look upon the radiant glory of God, eg. Ex.24:15-17.

anqrwpwn (oV) gen. "-" - [whom no one] of men [saw]. The genitive is adjectival, partitive; "no one from among men (mankind)."

oude "or" - nor.

idein (eidon) aor. inf. "[can] see" - [is able] to see. The infinitive is complementary, completing the verb "is able."

w|/ dat. pro. "to him" - Dative of indirect object of an assumed subjunctive verb to-be, hortatory; "may honor and power eternal be to him" - "let honor and everlasting dominion be ascribed to him", Cassirer.

Paul now, in v17-19, outlines the instructions that should be delivered to wealthy believers.

paraggelle (paraggellw) pres. imp. "command" - command, charge.

toiV plousioiV "those who are rich" - The adjective serves as a substantive, dative of indirect object. It is interesting here that Paul singles out a class of people, namely, the rich, for special attention. As in Corinth, the actions of some wealthy members may be less than gracious and therefore need to be addressed, although it is unlikely that Paul is critical of wealth itself.

en "in [this present world]" - in [the now age]. Temporal; "the present age."

mh uJyhlofronein (uJyhlofronew) pres. inf. "not to be arrogant" - not to think, hold exalted thoughts. This infinitive, along with mhde hlpikenai, "nor to hope", forms a dependent statement of indirect speech expressing what Paul want's Timothy to "command". "High-minded", AV. Wealth can convince us of our own superiority - to be purse-proud.

epi + dat. "in" - upon, on. Spacial; "upon uncertain wealth", Johnson.

ploutou (oV) gen. "wealth" - [the uncertainty] of wealth, riches ("possession of many earthy goods", BAGD). The genitive is adjectival, probably best taken as attributed; "charge the wealthy of the present age ...... not to set their hope on precarious wealth", Quinn/Wacker.

adhlothti (hV) dat. "which is so uncertain" - uncertainty. Wealth is ephemeral, cf. Prov.23:4-5. It is dangerous to place our confidence in possessions.

apolausin (isV ewV) "enjoyment" - It is not always recognized in Christian circles that God has a hedonist bent, that the creation is for our enjoyment. An acceptance of this truth both frees a believer from a soul-destroying piety that sees "fun" as evil, such that life is then lived under law rather than grace, but also, as here, frees the believer from the grasp of "things", such that they are enjoyed as a blessing from God, rather than a source of life's meaning, so Ecclesiastes.

all (alla) "but" - Adversative.

epi + dat. "to put their hope in" - upon. As above.

tw/ pareconti (parecw) dat. pres. part. "who richly provides" - the one granting [all things richly]. The participle serves as a substantive, forming a substantival phrase in apposition to "God"; "God, [the one] who richly provides us with all the riches of life", Moffatt.

hJmin dat. pro. "us" - to us. Dative of indirect object / interest.

eiV "for [our enjoyment]" - to toward [enjoyment]. Probably expressing purpose; "for the very sake of giving them pleasure", Johnson.

"Command them" - Restating paraggelle, v17.

agaqoergein (agaqoergew) pres. inf. "to do good" - This infinitive, as with the infinitives ploutein, "to be rich", and the verb to-be, einai, "to be [generous]", forms a dependent statement of indirect speech expressing what should be commanded. "Command them to benefit others", Barnett.

en + dat. "in [good deeds]" - in [works good]. Expressing space/sphere; "wealthy in noble deeds", Johnson, "in kindly actions", Phillips.

koinwnikouV adj. "share" - generous. Two complementary adjectives serve as the objects of the infinitive verb to-be, einai. The adjectival form of "fellowship" indicates that true riches are found in sharing rather than accumulating; "command them ...... to be open handed and ready to share."

apoqhsaurizontaV (apoqhsaurizw) pres. part. "in this way they will lay up treasure" - storing up, treasuring away. The participle forms a modal adverbial clause expressing manner. The idea that generosity now serves to lay up treasure in eternity, in heaven, comes directly from Jesus, Lk.12:33, 18:22, Matt.6:19-21. Paul takes the idea a little further and may not necessarily be thinking of heaven, the distant future, but the immediate future. The treasure-trove of the rich is vulnerable to theft, decay and ultimately death, so securing a treasure with God, a bank balance that is eternal and not subject to earthly ravages, is of far more worth. Yet, what is the treasure? Obviously not brownie points, either to confirm our salvation, or progress our holiness. Possibly our actions here gain value in the eyes of God, a "well done good and faithful servant." Yet, can a compromised act of generosity ("even our most noble acts cannot tolerate close inspection") gain God's approval, be of good pleasure to him? Possibly the treasure is the shaping of Christ-likeness in us (sanctification), which characteristic has value for the immediate future, our life on earth, as well as our eternal future.

eJautoiV dat. pro. "for themselves" - Dative of interest, advantage.

kalon adj. "[a] firm [foundation]" - [a] good [foundation]. The heavenly treasure serves as "a good foundation into the future." Our Christ-like treasure serves as an excellent foundation for our ongoing service to the Lord.

eiV to mellon "for the coming age" - toward the about to = the coming = the future.

iJna + subj. "so that [they may take hold of]" - that [they may secure, catch, take hold of]. This construction forms a final clause expressing purpose, "in order that", or hypothetical result, "so that". Although "the purpose clause might almost be thought to suggest that people can lay up a treasury of credit for their generous deeds which will win reward in the next life ... 2Tim.1:9 forbids this idea", Marshall, so Kelly.

thV ... zwhV (h) gen. "[life that is truly] life" - of [really, truly] life. Genitive of direct object after the verb "take hold of." Paul may simply be speaking of eternal life, so Knight, Towner, Quinn/Wacker, Mounce, but as there are those who are dead while they live, so there are those who are alive while they live, ie., "real life" "as a share of God's own life", Johnson, such that the way we live can exhibit either life or death. "Clearly heavenly life is meant, but the phrase includes spiritual life in the here and now", Marshall. "So as to secure the life which is life indeed", Moffatt.

1 Timothy Introduction

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