Verse 14
That thou keep this commandment without spot - Two things are mentioned here:
1. That the commandment itself - the whole doctrine of Christ, should be kept entire.
2. That his life should be agreeable to that doctrine. Keep it without spot - let there be no blot on the sacred book; add nothing to it; take nothing from it; change nothing in it. Deliver down to thy successors the truth as thou hast had it from God himself.
Unrebukable - Let there be nothing in thy conduct or spirit contrary to this truth. Keep the truth, and the truth will keep thee.
Until the appearing of our Lord - Hand it down pure, and let thy conduct be a comment on it, that it may continue in the world and in the Church till the coming of Christ.
Verse 15
Which in his times he shall show - Jesus will appear in the most proper time; the time which the infinite God in his wisdom has appointed for the second coming of his Son.
The blessed and only Potentate - Δυναστης, Potentate, is applied to secular governors; but none of these can be styled ὁ μακαριος και μονος, the happy and only One; ὁ Βασιλευς των βασιλευοντων, the King of kings, or the King over all kings; and Κυριος των κυριευοντων, the Lord over all lords or rulers. These are titles which could not be given to any mortals. This is made more specific by the verse following.
Verse 16
Who only hath immortality - All beings that are not eternal must be mutable; but there can be only one eternal Being, that is God; and he only can have immortality.
Dwelling in the light which no man can approach unto - All this is said by the apostle in three words φως οικων απροσιτον, inhabiting unapproachable light. Such is the excessive glory of God, that neither angel nor man can approach it. It is indeed equally unapproachable to all created beings.
Whom no man hath seen, nor can see - Moses himself could only see the symbol of the Divine presence; but the face of God no man could ever see. Because he is infinite and eternal, therefore he is incomprehensible; and if incomprehensible to the mind, consequently invisible to the eye.
To whom - As the author of being, and the dispenser of all good, be ascribed honor and power - the sole authority of all-pervading, all-superintending, all-preserving, and everlasting might.
The words of St. Paul are inimitably sublime. It is a doubt whether human language can be carried much higher, even under the influence of inspiration, in a description of the supreme Being. It is well known that St. Paul had read the Greek poets. He quotes Aratus, Epimenides, and Menander; this is allowed on all hands. But does he not quote, or refer to, Aeschylus and Sophocles too? Scarcely any person suspects this; and yet there is such a complete similarity between the following quotations from the above poets and the apostle's words, that we are almost persuaded he had them in his eye. But if so, he extends the thought infinitely higher, by language incomparably more exalted. I shall introduce and compare with the text the passages I refer to. [1Tim 6:15] Ὁ μακαριος και μονος Δυναστης, ὁ Βασιλευς των βασιλευοντων, και Κυριος των κυριευοντων.
The supreme Being is also styled the King of kings, and the Blessed, by Aeschylus in his tragedy of the Supplicants: - Αναξ ανακτων, μακαρων Μακαρτατε, και τελεων Τελειοτατον κρατος.
Ver 520. Ed. Porson. "O King of kings! most Blessed of the blessed! most Perfect of the perfect!" [1Tim 6:16] Ὁ μονος εχων αθανασιαν, φως οικων απροσιτον.
In the Antigone of Sophocles there is a sublime address to Jove, of which the following is an extract: Αγηρως χρονῳ Δυναστας, Κατεχεις Ολυμπου Μαρμαροεσσαν αιγλαν.
Ver. 608. Edit. Brunk. "But thou, an ever-during Potentate, dost inhabit the refulgent splendor of Olympus!"
This passage is grand and noble; but how insignificant does it appear when contrasted with the superior sublimity of the inspired writer! The deity of Sophocles dwells in the dazzling splendor of heaven; but the God of Paul inhabits light so dazzling and so resplendent that it is perfectly unapproachable!
Synesius, in his third hymn, has a fine idea on the mode of God's existence, which very probably he borrowed from St. Paul: - Κεκαλυμμενε νου Ιδιαις αυγαις. "O intellectual Being! veiled in thine own effulgence!"
And a few lines after, he says, - Συ το κρυπτομενον Ιδιαις αυγαις. "Thou art He who art concealed by thy splendors."
All these are excellent, but they are stars of the twelfth magnitude before the apostolic Sun.
See a quotation from Euripides, [2Tim 4:8].
Verse 17
Charge them that are rich - He had before, in [1Tim 6:9], [1Tim 6:10], given them a very awful lesson concerning their obtaining riches; and now he gives them one equally so concerning their use of them.
That they be not high-minded - That they do not value themselves on account of their wealth, for this adds nothing to mind or moral worth.
Nor trust in uncertain riches - Πλουτου αδηλοτητι· The uncertainty of riches; things which are never at a stay, are ever changing, and seldom continue long with one proprietor; therefore, as well as on many other accounts, they are not to be trusted in: they cannot give happiness, because they are not fixed and permanent; neither can they meet the wishes of an immortal spirit; but in the living God, who is the unchangeable fountain of perfection.
Who giveth us richly all things to enjoy - Who not only has all good, but dispenses it liberally for the supply of the wants of all his creatures; and he does not give merely what is necessary, but he gives what tends to render life comfortable. The comforts of life come from God, as well as the necessaries. He not only gives us a bare subsistence, but he gives us enjoyments. Were it not for the oppression and rapine of wicked men, every situation and state in life would be comparatively comfortable. God gives liberally; man divides it badly.
Verse 18
That they do good - That they relieve the wants of their fellow creatures, according to the abundance which God has given them. The highest luxury a human being can enjoy on this side of the grave.
Rich in good works - That their good works may be as abundant as their riches.
Ready to distribute - Ευμεταδοτους ειναι· That they give nothing through partiality or favor, but be guided in their distribution by the necessities of the objects presented to them; and that they confine not their charity at home, but scatter it abroad.
Willing to communicate - Κοινωνικους· Bringing every poor person into a state of fellowship with themselves.
Verse 19
Laying up in store for themselves a good foundation - St. Paul seems to have borrowed this form of speech from Tobit. See 4:8, 9: If thou hast abundance, give alms accordingly: if thou hast but a little, be not afraid to give according to that little: for thou treasurest up a good reward for thyself against the day of necessity. Θεμα ραρ αγαθον θησαυριζεις σεαυτω εις ἡμεραν αναγκης. The apostle says: Αποθησαυριζοντας ἑαυτοις θεμελιον καλον εις το μελλον, ἱνα επιλαβωνται της αιωνιου ζωης "Treasuring up a good foundation to them for the future, that they may lay hold on eternal life." The sentiment is the same in both writers; the words nearly so; and the meaning is simply this, as it is judiciously paraphrased by Mr. J. Wesley in his note on this passage: "Treasuring up for themselves a good foundation, of an abundant reward by the free mercy of God, that they may lay hold on eternal life. This cannot be done by almsdeeds; yet, they come up for a memorial before God; [Act 10:4]. And the lack even of this may be the cause why God will withhold grace and salvation from us." Christ has said: Blessed are the merciful for they shall obtain mercy. They who have not been merciful according to their power, shall not obtain mercy; they that have, shall obtain mercy: and yet the eternal life which they obtain they look for from the mercy of God through Jesus Christ.
Verse 20
O Timothy, keep that which is committed to thy trust - This is another repetition of the apostolic charge. (See [1Tim 1:5], [1Tim 1:18], [1Tim 1:19]; [1Tim 4:6], [1Tim 4:7],[1Tim 4:14], [1Tim 4:15], [1Tim 4:16]; [1Tim 5:21]; [1Tim 6:13].) Carefully preserve that doctrine which I have delivered to thee. Nothing can be more solemn and affectionate than this charge.
Avoiding profane and vain babblings - See on [1Tim 1:4] (note), and [1Tim 4:7] (note)
And oppositions of science falsely so called - Και αντιθεσεις της ψευδωνυμου γνωσεως· And oppositions of knowledge falsely so named. Dr. Macknight's note here is worthy of much attention: "In the enumeration of the different kinds of inspiration bestowed on the first preachers of the Gospel, [1Cor 12:8], we find the word of knowledge mentioned; by which is meant that kind of inspiration which gave to the apostles and superior Christian prophets the knowledge of the true meaning of the Jewish Scriptures. This inspiration the false teachers pretending to possess, dignified their misinterpretations of the ancient Scriptures with the name of knowledge, that is, inspired knowledge; for so the word signifies, [1Cor 14:6]. And as by these interpretations they endeavored to establish the efficacy of the Levitical atonements, the apostle very properly termed these interpretations oppositions of knowledge, because they were framed to establish doctrines opposite to, and subversive of, the Gospel. To destroy the credit of these teachers, he affirmed that the knowledge from which they proceeded was falsely called inspired knowledge; for they were not inspired with the knowledge of the meaning of the Scriptures, but only pretended to it." Others think that the apostle has the Gnostics in view. But it is not clear that these heretics, or whatever they were, had any proper existence at this time. On the whole, Dr. Macknight's interpretation seems to be the best.
Verse 21
Which some professing - Which inspired knowledge some pretending to, have set up Levitical rites in opposition to the great Christian sacrifice, and consequently have erred concerning the faith - have completely mistaken the whole design of the Gospel. See [1Tim 1:6], [1Tim 1:7].
Grace be with thee - May the favor and influence of God be with thee, and preserve thee from these and all other errors!
Amen - This word, as in former cases, is wanting in the most ancient MSS. In a majority of cases it appears to have been added by different transcribers nearly in the same way in which we add the word Finis, simply to indicate the end of the work.
The subscriptions as usual are various. The following are the most remarkable afforded by the MSS.: -
The first to Timothy is completed; the second to Timothy begins. - DE.