mh_parser/vol_split/54 - 1Timothy/Chapter 6.xml

<div2 id="iTim.vii" n="vii" next="iiTim" prev="iTim.vi" progress="69.82%" title="Chapter VI">
<h2 id="iTim.vii-p0.1">F I R S T   T I M O T H Y.</h2>
<h3 id="iTim.vii-p0.2">CHAP. VI.</h3>
<p class="intro" id="iTim.vii-p1">I. He treats of the duty of servants, <scripRef id="iTim.vii-p1.1" osisRef="Bible:1Tim.6.1-1Tim.6.2" parsed="|1Tim|6|1|6|2" passage="1Ti 6:1,2">ver. 1, 2</scripRef>. II. Of false teachers,
<scripRef id="iTim.vii-p1.2" osisRef="Bible:1Tim.6.3-1Tim.6.5" parsed="|1Tim|6|3|6|5" passage="1Ti 6:3-5">ver. 3-5</scripRef>. III. Of
godliness and covetousness, <scripRef id="iTim.vii-p1.3" osisRef="Bible:1Tim.6.6-1Tim.6.10" parsed="|1Tim|6|6|6|10" passage="1Ti 6:6-10">ver.
6-10</scripRef>. IV. What Timothy was to flee, and what to follow,
<scripRef id="iTim.vii-p1.4" osisRef="Bible:1Tim.6.11-1Tim.6.12" parsed="|1Tim|6|11|6|12" passage="1Ti 6:11,12">ver. 11, 12</scripRef>. V. A solemn
charge, <scripRef id="iTim.vii-p1.5" osisRef="Bible:1Tim.6.13-1Tim.6.16" parsed="|1Tim|6|13|6|16" passage="1Ti 6:13-16">ver. 13-16</scripRef>. VI.
A charge for the rich, <scripRef id="iTim.vii-p1.6" osisRef="Bible:1Tim.6.17-1Tim.6.19" parsed="|1Tim|6|17|6|19" passage="1Ti 6:17-19">ver.
17-19</scripRef>. And lastly, a charge to Timothy, <scripRef id="iTim.vii-p1.7" osisRef="Bible:1Tim.6.20-1Tim.6.21" parsed="|1Tim|6|20|6|21" passage="1Ti 6:20,21">ver. 20, 21</scripRef>.</p>
<scripCom id="iTim.vii-p1.8" osisRef="Bible:1Tim.6" parsed="|1Tim|6|0|0|0" passage="1Ti 6" type="Commentary"/>
<scripCom id="iTim.vii-p1.9" osisRef="Bible:1Tim.6.1-1Tim.6.5" parsed="|1Tim|6|1|6|5" passage="1Ti 6:1-5" type="Commentary"/><div class="Commentary" id="Bible:1Tim.6.1-1Tim.6.5">
<h4 id="iTim.vii-p1.10">The Duty of Servants. (<span class="smallcaps" id="iTim.vii-p1.11">a.
d.</span> 64.)</h4>
<p class="passage" id="iTim.vii-p2">1 Let as many servants as are under the yoke
count their own masters worthy of all honour, that the name of God
and <i>his</i> doctrine be not blasphemed.   2 And they that
have believing masters, let them not despise <i>them,</i> because
they are brethren; but rather do <i>them</i> service, because they
are faithful and beloved, partakers of the benefit. These things
teach and exhort.   3 If any man teach otherwise, and consent
not to wholesome words, <i>even</i> the words of our Lord Jesus
Christ, and to the doctrine which is according to godliness;  
4 He is proud, knowing nothing, but doting about questions and
strifes of words, whereof cometh envy, strife, railings, evil
surmisings,   5 Perverse disputings of men of corrupt minds,
and destitute of the truth, supposing that gain is godliness: from
such withdraw thyself.</p>
<p class="indent" id="iTim.vii-p3">I. Here is the duty of servants. The
apostle had spoken before of church-relations, here of our
family-relations. Servants are here said to be <i>under the
yoke,</i> which denotes both subjection and labour; they are yoked
to work, not to be idle. If Christianity finds servants under the
yoke, it continues them under it; for the gospel does not cancel
the obligations any lie under either by the law of nature or by
mutual consent. They must respect their masters, <i>count them
worthy of all honour</i> (because they are their masters), of all
the respect, observance, compliance, and obedience, that are justly
expected from servants to their masters. Not that they were to
think that of them which they were not; but as their masters they
must count them worthy of all that honour which was fit for them to
receive, <i>that the name of God be not blasphemed.</i> If servants
that embraced the Christian religion should grow insolent and
disobedient to their masters, the doctrine of Christ would be
reflected on for their sakes, as if it had made men worse livers
than they had been before they received the gospel. Observe, If the
professors of religion misbehave themselves, <i>the name of God and
his doctrine</i> are in danger of being blasphemed by those who
seek occasion <i>to speak evil of that worthy name by which we are
called.</i> And this is a good reason why we should all conduct
ourselves well, that we may prevent the occasion which many seek,
and will be very apt to lay hold of, to speak ill of religion for
our sakes. Or suppose the master were a Christian, and a believer,
and the servant a believer too, would not this excuse him, because
<i>in Christ there is neither bond nor free?</i> No, by no means,
for Jesus Christ did not come to dissolve the bond of civil
relation, but to strengthen it: <i>Those that have believing
masters, let them not despise them because they are brethren;</i>
for this brotherhood relates only to spiritual privileges, not to
any outward dignity or advantage (those misunderstood and abuse
their religion who make it a pretence for denying the duties that
they owe to their relations); nay, <i>rather do them service,
because they are faithful and beloved.</i> They must think
themselves the more obliged to serve them because the faith and
love that bespeak men Christians oblige them to do good; and that
is all wherein their service consists. Observe, It is a great
encouragement to us in doing our duty to our relations if we have
reason to think they are faithful and beloved, <i>and partakers of
the benefit,</i> that is, of the benefit of Christianity. Again,
Believing masters and servants are brethren, and partakers of the
benefit; for in Christ Jesus there is neither bond nor free, for
you are all one in Christ Jesus, <scripRef id="iTim.vii-p3.1" osisRef="Bible:Gal.3.28" parsed="|Gal|3|28|0|0" passage="Ga 3:28">Gal.
iii. 28</scripRef>. Timothy is appointed to <i>teach and exhort
these things.</i> Ministers must preach not only the general duties
of all, but the duties of particular relations.</p>
<p class="indent" id="iTim.vii-p4">II. Paul here warns Timothy to withdraw
from those who corrupted the doctrine of Christ, and made it the
subject off strife, debate, and controversy: <i>If any man teach
otherwise</i> (<scripRef id="iTim.vii-p4.1" osisRef="Bible:1Tim.6.3-1Tim.6.5" parsed="|1Tim|6|3|6|5" passage="1Ti 6:3-5"><i>v.</i>
3-5</scripRef>), do not preach practically, do not teach and exhort
that which is for the promoting of serious godliness—if he will
not consent to wholesome words, words that have a direct tendency
to heal the soul—if he will <i>not consent</i> to these, even the
<i>words of our Lord Jesus Christ.</i> Observe, We are not required
to consent to any words as wholesome words except the words of our
Lord Jesus Christ; but to those we must give our unfeigned assent
and consent, and <i>to the doctrine which is according to
godliness.</i> Observe, The doctrine of our Lord Jesus is a
doctrine according to godliness; it has a direct tendency to make
people godly. But he that does not consent to the words of Christ
<i>is proud</i> (<scripRef id="iTim.vii-p4.2" osisRef="Bible:1Tim.6.4" parsed="|1Tim|6|4|0|0" passage="1Ti 6:4"><i>v.</i>
4</scripRef>) and contentious, ignorant, and does a great deal of
mischief to the church, knowing nothing. Observe, Commonly those
are most proud who know least; for with all their knowledge they do
not know themselves.—<i>But doting about questions.</i> Those who
fall off from the plain practical doctrines of Christianity fall in
with controversies, which eat out the life and power of religion;
they dote about questions <i>and strifes of words,</i> which do a
great deal of mischief in the church, are the occasion of <i>envy,
strife, railings, evil surmisings.</i> When men are not content
with the words of the Lord Jesus Christ, and the doctrine which is
according to godliness, but will frame notions of their own and
impose them, and that too in their own words, which man's wisdom
teaches, and not in the words which the Holy Ghost teaches
(<scripRef id="iTim.vii-p4.3" osisRef="Bible:1Cor.2.13" parsed="|1Cor|2|13|0|0" passage="1Co 2:13">1 Cor. ii. 13</scripRef>), they sow
the seeds of all mischief in the church. Hence come <i>perverse
disputings of men of corrupt minds</i> (<scripRef id="iTim.vii-p4.4" osisRef="Bible:1Tim.6.5" parsed="|1Tim|6|5|0|0" passage="1Ti 6:5"><i>v.</i> 5</scripRef>), disputes that are all subtlety,
and no solidity. Observe, Men of corrupt minds are <i>destitute of
the truth.</i> The reason why men's minds are corrupt is because
they do not stick to <i>the truth as it is in Jesus: supposing that
gain is godliness,</i> making religion truckle to their secular
interest. From such as these Timothy is warned to withdraw himself.
We observe, 1. The words of our Lord Jesus Christ are wholesome
words, they are the fittest to prevent or heal the church's wounds,
as well as to heal a wounded conscience; for Christ has the tongue
of the learned, to speak a word in season to him that is weary,
<scripRef id="iTim.vii-p4.5" osisRef="Bible:Isa.50.4" parsed="|Isa|50|4|0|0" passage="Isa 50:4">Isa. l. 4</scripRef>. The words of
Christ are the best to prevent ruptures in the church; for none who
profess faith in him will dispute the aptness or authority of his
words who is their Lord and teacher, and it has never gone well
with the church since the words of men have claimed a regard equal
to his words, and in some cases a much greater. 2. Whoever teaches
otherwise, and does not consent to these wholesome words, he is
proud, knowing nothing; for pride and ignorance commonly go
together. 3. Paul sets a brand only on those who consent not to the
words of our Lord Jesus Christ, and the doctrine which is according
to godliness; they are proud, knowing nothing: other words more
wholesome he knew not. 4. We learn the sad effects of doting about
questions and strifes of words; of such doting about questions
comes envy, strife, evil surmisings, and perverse disputings; when
men leave the wholesome words of our Lord Jesus Christ, they will
never agree in other words, either of their own or other men's
invention, but will perpetually wrangle and quarrel about them; and
this will produce envy, when they see the words of others preferred
to those they have adopted for their own; and this will be attended
with jealousies and suspicions of one another, called here <i>evil
surmisings;</i> then they will proceed to perverse disputings. 5.
Such persons as are given to perverse disputings appear to be men
of corrupt minds, and destitute of the truth; especially such as
act in this manner for the sake of gain, which is all their
godliness, supposing gain to be godliness, contrary to the
apostle's judgment, who reckoned godliness great gain. 6. Good
ministers and Christians will withdraw themselves from such. "Come
out from among them, my people, and be ye separate," says the Lord:
<i>from such withdraw thyself.</i></p>
</div><scripCom id="iTim.vii-p4.6" osisRef="Bible:1Tim.6.6-1Tim.6.12" parsed="|1Tim|6|6|6|12" passage="1Ti 6:6-12" type="Commentary"/><div class="Commentary" id="Bible:1Tim.6.6-1Tim.6.12">
<h4 id="iTim.vii-p4.7">Excellence of Contentment; Evil of
Covetousness. (<span class="smallcaps" id="iTim.vii-p4.8">a.
d.</span> 64.)</h4>
<p class="passage" id="iTim.vii-p5">6 But godliness with contentment is great gain.
  7 For we brought nothing into <i>this</i> world, <i>and it
is</i> certain we can carry nothing out.   8 And having food
and raiment let us be therewith content.   9 But they that
will be rich fall into temptation and a snare, and <i>into</i> many
foolish and hurtful lusts, which drown men in destruction and
perdition.   10 For the love of money is the root of all evil:
which while some coveted after, they have erred from the faith, and
pierced themselves through with many sorrows.   11 But thou, O
man of God, flee these things; and follow after righteousness,
godliness, faith, love, patience, meekness.   12 Fight the
good fight of faith, lay hold on eternal life, whereunto thou art
also called, and hast professed a good profession before many
witnesses.</p>
<p class="indent" id="iTim.vii-p6">From the mention of the abuse which some
put upon religion, making it to serve their secular advantages, the
apostle,</p>
<p class="indent" id="iTim.vii-p7">I. Takes occasion to show the excellency of
contentment and the evil of covetousness.</p>
<p class="indent" id="iTim.vii-p8">1. The excellency of contentment, <scripRef id="iTim.vii-p8.1" osisRef="Bible:1Tim.6.6-1Tim.6.8" parsed="|1Tim|6|6|6|8" passage="1Ti 6:6-8"><i>v.</i> 6-8</scripRef>. Some account
Christianity an advantageous profession for this world. In the
sense they mean this is false; yet it is undoubtedly true that,
though Christianity is the worst trade, it is the best calling in
the world. Those that make a trade of it, merely to serve their
turn for this world, will be disappointed, and find it a sorry
trade; but those that mind it as their calling, and make a business
of it, will find it a gainful calling, for it has the promise of
the life that now is, as well as of that which is to come.</p>
<p class="indent" id="iTim.vii-p9">(1.) The truth he lays down is that
<i>godliness with contentment is great gain.</i> Some read it,
<i>godliness with a competency;</i> that is, if a man have but a
little in this world, yet, if he have but enough to carry him
through it, he needs desire no more, his godliness with that will
be his great gain. <i>For a little which a righteous man has is
better than the riches of many wicked,</i> <scripRef id="iTim.vii-p9.1" osisRef="Bible:Ps.37.16" parsed="|Ps|37|16|0|0" passage="Ps 37:16">Ps. xxxvii. 16</scripRef>. We read it, <i>godliness with
contentment;</i> godliness is itself great gain, it is profitable
to all things; and, wherever there is true godliness, there will be
contentment; but those have arrived at the highest pitch of
contentment with their godliness are certainly the easiest happiest
people in this world. <i>Godliness with contentment,</i> that is,
Christian contentment (content must come from principles of
godliness) is great gain; it is all the wealth in the world. He
that is godly is sure to be happy in another world; and if withal
he do by contentment accommodate himself to his condition in this
world he has enough. Here we have, [1.] A Christian's gain; it is
godliness with contentment, this is the true way to gain, yea, it
is gain itself. [2.] A Christian's gain is great: it is not like
the little gain of worldlings, who are so fond of a little worldly
advantage. [3.] Godliness is ever accompanied with contentment in a
great or less degree; all truly godly people have learned with
Paul, in whatever state they are, to be therewith content,
<scripRef id="iTim.vii-p9.2" osisRef="Bible:Phil.4.11" parsed="|Phil|4|11|0|0" passage="Php 4:11">Phil. iv. 11</scripRef>. They are
content with what God allots for them, well knowing that this is
best for them. Let us all then endeavour after godliness with
contentment.</p>
<p class="indent" id="iTim.vii-p10">(2.) The reason he gives for it is, <i>For
we brought nothing with us into this world, and it is certain we
can carry nothing out,</i> <scripRef id="iTim.vii-p10.1" osisRef="Bible:1Tim.6.7" parsed="|1Tim|6|7|0|0" passage="1Ti 6:7"><i>v.</i>
7</scripRef>. This is a reason why we should be content with a
little. [1.] Because we can challenge nothing as a debt that is due
to us, for we came naked into the world. Whatever we have had
since, we are obliged to the providence of God for it; but he that
gave may take what and when he pleases. We had our beings, our
bodies, our lives (which are more than meat, and which are more
than raiment), when we came into the world, though we came naked,
and brought nothing with us; may we not then be content while our
beings and lives are continued to us, though we have not every
thing we would have? We brought nothing with us into this world,
and yet God provided for us, care was taken of us, we have been fed
all our lives long unto this day; and therefore, when we are
reduced to the greatest straits, we cannot be poorer than when we
came into this world, and yet then we were provided for; therefore
let us trust in God for the remaining part of our pilgrimage. [2.]
We shall carry nothing with us out of this world. A shroud, a
coffin, and a grave, are all that the richest man in the world can
have from his thousands. Therefore why should we covet much? Why
should we not be content with a little, because, how much soever we
have, we must leave it behind us? <scripRef id="iTim.vii-p10.2" osisRef="Bible:Eccl.5.15-Eccl.5.16" parsed="|Eccl|5|15|5|16" passage="Ec 5:15,16">Eccl. v. 15, 16</scripRef>.</p>
<p class="indent" id="iTim.vii-p11">(3.) Hence he infers, <i>having food and
raiment, let us be therewith content,</i> <scripRef id="iTim.vii-p11.1" osisRef="Bible:1Tim.6.8" parsed="|1Tim|6|8|0|0" passage="1Ti 6:8"><i>v.</i> 8</scripRef>. Food and a <i>covering,</i>
including habitation as well as raiment. Observe, If God give us
the necessary supports of life, we ought to be content therewith,
though we have not the ornaments and delights of it. If nature
should be content with a little, grace should be content with less;
though we have not dainty food, though we have not costly raiment,
if we have but food and raiment convenient for us we ought to be
content. This was Agur's prayer: <i>Give me neither poverty nor
riches; feed me with food convenient for me,</i> <scripRef id="iTim.vii-p11.2" osisRef="Bible:Prov.30.8" parsed="|Prov|30|8|0|0" passage="Pr 30:8">Prov. xxx. 8</scripRef>. Here we see, [1.] The folly of
placing our happiness in these things, when we did not bring any
thing into this world with us, and we can carry nothing out. What
will worldlings do when death shall strip them of their happiness
and portion, and they must take an everlasting farewell of all
these things, on which they have so much doted? They may say with
poor Micah, <i>You have taken away my gods; and what have I
more?</i> <scripRef id="iTim.vii-p11.3" osisRef="Bible:Judg.18.24" parsed="|Judg|18|24|0|0" passage="Jdg 18:24">Jud. xviii. 24</scripRef>.
[2.] The necessaries of life are the hounds of a true Christian's
desire, and with these he will endeavour to be content; his desires
are not insatiable; no, a little, a few comforts of this life, will
serve him, and these may hope to enjoy: <i>Having food and
raiment.</i></p>
<p class="indent" id="iTim.vii-p12">2. The evil of covetousness. <i>Those that
will be rich</i> (that set their hearts upon the wealth of this
world, and are resolved right or wrong, they will have it), <i>fall
into temptation and a snare,</i> <scripRef id="iTim.vii-p12.1" osisRef="Bible:1Tim.6.9" parsed="|1Tim|6|9|0|0" passage="1Ti 6:9"><i>v.</i> 9</scripRef>. It is not said, those that are
rich, but those that will be rich, that is, that place their
happiness in worldly wealth, that covet it inordinately, and are
eager and violent in the pursuit of it. Those that are such <i>fall
into temptation and a snare,</i> unavoidably; for, when the devil
sees which way their lusts carry them, he will soon bait his hook
accordingly. He knew how fond Achan would be of a wedge of gold,
and therefore laid that before him. They fall into <i>many foolish
and hurtful lusts.</i> Observe,</p>
<p class="indent" id="iTim.vii-p13">(1.) The apostle supposes that, [1.] Some
will be rich; that is, they are resolved upon it, nothing short of
a great abundance will satisfy. [2.] Such will not be safe nor
innocent, for they will be in danger of ruining themselves for
ever; they fall into temptation, and a snare, &amp;c. [3.] Worldly
lusts are foolish and hurtful, for they drown men in destruction
and perdition. [4.] It is good for us to consider the
mischievousness of worldly fleshly lusts. They are foolish, and
therefore we should be ashamed of them, hurtful, and therefore we
should be afraid of them, especially considering to what degree
they are hurtful, for they <i>drown men in destruction and
perdition.</i></p>
<p class="indent" id="iTim.vii-p14">(2.) The apostle affirms that <i>the love
of money is the root of all evil,</i> <scripRef id="iTim.vii-p14.1" osisRef="Bible:1Tim.6.10" parsed="|1Tim|6|10|0|0" passage="1Ti 6:10"><i>v.</i> 10</scripRef>. What sins will not men be drawn
to by the love of money? Particularly this was at the bottom of the
apostasy of many from the faith of Christ; while they coveted
money, they <i>erred from the faith,</i> they quitted their
Christianity, and <i>pierced themselves through with many
sorrows.</i> Observe, [1.] What is the root of all evil; the love
of money: people may have money, and yet not love it; but, if they
love it inordinately, it will push them on to all evil. [2.]
Covetous persons will quit the faith, if that be the way to get
money: <i>Which while some coveted after, they have erred from the
faith. Demas hath forsaken me, having loved this present world,</i>
<scripRef id="iTim.vii-p14.2" osisRef="Bible:2Tim.4.10" parsed="|2Tim|4|10|0|0" passage="2Ti 4:10">2 Tim. iv. 10</scripRef>. For the
world was dearer to him than Christianity. Observe, Those that err
from the faith pierce themselves with many sorrows; those that
depart from God do but treasure up sorrows for themselves.</p>
<p class="indent" id="iTim.vii-p15">II. Hence he takes occasion to caution
Timothy, and to counsel him to keep in the way of God and his duty,
and particularly to fulfil the trust reposed in him as a minister.
He addresses himself to him as <i>a man of God.</i> Ministers are
men of God, and ought to conduct themselves accordingly in every
thing; they are men employed for God, devoted to his honour more
immediately. The prophets under the Old Testament were called men
of God. 1. He charges Timothy to take heed of the love of money,
which had been so pernicious to many: <i>Flee these things.</i> It
ill becomes any men, but especially men of God, to set their hearts
upon the things of this world; men of God should be taken up with
the things of God. 2. To arm him against the love of the world, he
directs him to follow that which is good. <i>Follow after
righteousness, godliness, faith, love, patience, meekness:</i>
righteousness in his conversation towards men, godliness towards
God, faith and love as living principles, to support him and carry
him on in the practice both of righteousness and godliness. Those
that follow after righteousness and godliness, from a principle of
faith and love, have need to put on patience and meekness—patience
to bear both the rebukes of Providence and the reproaches of men,
and meekness wherewith to instruct gainsayers and pass by the
affronts and injuries that are done us. Observe, It is not enough
that men of God flee these things, but they must follow after what
is directly contrary thereto. Further, What excellent persons men
of God are who follow after righteousness! They are the excellent
of the earth, and, being acceptable to God, they should be approved
of men. 3. He exhorts him to do the part of a soldier: <i>Fight the
good fight of faith.</i> Note, Those who will get to heaven must
fight their way thither. There must be a conflict with corruption
and temptations, and the opposition of the powers of darkness.
Observe, It is a good fight, it is a good cause, and it will have a
good issue. It is the fight of faith; we do not war after the
flesh, for the weapons of our warfare are not carnal, <scripRef id="iTim.vii-p15.1" osisRef="Bible:2Cor.10.3-2Cor.10.4" parsed="|2Cor|10|3|10|4" passage="2Co 10:3,4">2 Cor. x. 3, 4</scripRef>. He exhorts him to
<i>lay hold on eternal life.</i> Observe, (1.) Eternal life is the
crown proposed to us, for our encouragement to war, and to fight
the good fight of faith, the good warfare. (2.) This we must lay
hold on, as those that are afraid of coming short of it and losing
it. Lay hold, and take heed of losing your hold. <i>Hold fast that
which thou hast, that no man take thy crown,</i> <scripRef id="iTim.vii-p15.2" osisRef="Bible:Rev.3.11" parsed="|Rev|3|11|0|0" passage="Re 3:11">Rev. iii. 11</scripRef>. (3.) We are called to the fight,
and to lay hold on eternal life. (4.) The profession Timothy and
all faithful ministers make before many witnesses is a good
profession; for they profess and engage to fight the good fight of
faith, and to lay hold on eternal life; their calling and their own
profession oblige them to this.</p>
</div><scripCom id="iTim.vii-p15.3" osisRef="Bible:1Tim.6.13-1Tim.6.21" parsed="|1Tim|6|13|6|21" passage="1Ti 6:13-21" type="Commentary"/><div class="Commentary" id="Bible:1Tim.6.13-1Tim.6.21">
<h4 id="iTim.vii-p15.4">The Apostle's Solemn Charge; Caution to
Rich. (<span class="smallcaps" id="iTim.vii-p15.5">a.
d.</span> 64.)</h4>
<p class="passage" id="iTim.vii-p16">13 I give thee charge in the sight of God, who
quickeneth all things, and <i>before</i> Christ Jesus, who before
Pontius Pilate witnessed a good confession;   14 That thou
keep <i>this</i> commandment without spot, unrebukeable, until the
appearing of our Lord Jesus Christ:   15 Which in his times he
shall show, <i>who is</i> the blessed and only Potentate, the King
of kings, and Lord of lords;   16 Who only hath immortality,
dwelling in the light which no man can approach unto; whom no man
hath seen, nor can see: to whom <i>be</i> honour and power
everlasting. Amen.   17 Charge them that are rich in this
world, that they be not highminded, nor trust in uncertain riches,
but in the living God, who giveth us richly all things to enjoy;
  18 That they do good, that they be rich in good works, ready
to distribute, willing to communicate;   19 Laying up in store
for themselves a good foundation against the time to come, that
they may lay hold on eternal life.   20 O Timothy, keep that
which is committed to thy trust, avoiding profane <i>and</i> vain
babblings, and oppositions of science falsely so called:   21
Which some professing have erred concerning the faith. Grace
<i>be</i> with thee. Amen.</p>
<p class="indent" id="iTim.vii-p17">The apostle here charges Timothy <i>to keep
this commandment</i> (that is, the whole work of his ministry, all
the trust reposed in him, all the service expected from him)
<i>without spot, unrebukable;</i> he must conduct himself so in his
ministry that he might not lay himself open to any blame nor incur
any blemish. What are the motives to move him to this?</p>
<p class="indent" id="iTim.vii-p18">I. He gives him a solemn charge: <i>I give
thee charge in the sight of God that thou do this.</i> He charges
him as he will answer it at the great day to that God whose eyes
are upon us all, who sees what we are and what we do:—<i>God, who
quickens all things,</i> who has life in himself and is the
fountain of life. This should quicken us to the service of God that
we serve a God who quickens all things. He charges him before
Christ Jesus, to whom in a peculiar manner he stood related as a
minister of his gospel: <i>Who before Pontius Pilate witnessed a
good confession.</i> Observe, Christ died not only as a sacrifice,
but as a martyr; and he witnessed a good confession when he was
arraigned before Pilate, saying (<scripRef id="iTim.vii-p18.1" osisRef="Bible:John.18.36-John.18.37" parsed="|John|18|36|18|37" passage="Joh 18:36,37">John xviii. 36, 37</scripRef>), <i>My kingdom is not
of this world: I am come to bear witness unto the truth.</i> That
good confession of his before Pilate, <i>My kingdom is not of this
world,</i> should be effectual to draw off all his followers, both
ministers and people, from the love of this world.</p>
<p class="indent" id="iTim.vii-p19">II. He reminds him of the confession that
he himself had made: <i>Thou hast professed a good profession
before many witnesses</i> (<scripRef id="iTim.vii-p19.1" osisRef="Bible:1Tim.6.12" parsed="|1Tim|6|12|0|0" passage="1Ti 6:12"><i>v.</i>
12</scripRef>), namely, when he was ordained by the laying on of
the hands of the presbytery. The obligation of that was still upon
him, and he must live up to that, and be quickened by that, to do
the work of his ministry.</p>
<p class="indent" id="iTim.vii-p20">III. He reminds him of Christ's second
coming: "<i>Keep this commandment-until the appearing of our Lord
Jesus Christ;</i> keep it as long as thou live, till Christ come at
death to give thee a discharge. Keep it with an eye to his second
coming, when we must all give an account of the talents we have
been entrusted with," <scripRef id="iTim.vii-p20.1" osisRef="Bible:Luke.16.2" parsed="|Luke|16|2|0|0" passage="Lu 16:2">Luke xvi.
2</scripRef>. Observe, The Lord Jesus Christ will appear, and it
will be a glorious appearing, not like his first appearing in the
days of his humiliation. Ministers should have an eye to this
appearing of the Lord Jesus Christ in all their ministrations, and,
till his appearing, they are to keep this commandment without spot,
unrebukable. Mentioning the appearing of Christ, as one that loved
it, Paul loves to speak of it, and loves to speak of him who shall
then appear. The appearing of Christ is certain (<i>he shall show
it</i>), but it is not for us to know the time and season of it,
which the Father has kept in his own power: let this suffice us,
that in time he will show it, in the time that he thinks fit for
it. Observe,</p>
<p class="indent" id="iTim.vii-p21">1. Concerning Christ and God the Father the
apostle here speaks great things. (1.) That God is the only
Potentate; the powers of earthly princes are all derived from him,
and depend upon him. The powers that exist are ordained of God,
<scripRef id="iTim.vii-p21.1" osisRef="Bible:Rom.13.1" parsed="|Rom|13|1|0|0" passage="Ro 13:1">Rom. xiii. 1</scripRef>. He is the only
Potentate that is absolute and sovereign, and perfectly
independent. (2.) He is the blessed and the only Potentate,
infinitely happy, and nothing can in the least impair his
happiness. (3.) He is King of kings, and Lord of lords. All the
kings of the earth derive their power from him; he gave them their
crowns, they hold them under him, and he has a sovereign dominion
over them. This is Christ's title (<scripRef id="iTim.vii-p21.2" osisRef="Bible:Rev.19.16" parsed="|Rev|19|16|0|0" passage="Re 19:16">Rev. xix. 16</scripRef>), <i>upon his vesture and his
thigh;</i> for he has a name higher than the kings of the earth.
(4.) He only has immortality. He only is immortal in himself, and
has immortality as he is the fountain of it, for the immortality of
angels and spirits derived from him. (5.) He dwells in inaccessible
light, <i>light which no man can approach unto:</i> no man can get
to heaven but those whom he is pleased to bring thither, and admit
into his kingdom. (6.) He is invisible: <i>Whom no man hath seen,
nor can see.</i> It is impossible that mortal eyes should bear the
brightness of the divine glory. No man can see God and live.</p>
<p class="indent" id="iTim.vii-p22">2. Having mentioned these glorious
attributes, he concludes with a doxology: <i>To him be honour and
power everlasting. Amen.</i> God having all power and honour to
himself, it is our duty to ascribe all power and honour to him.
(1.) What an evil is sin, when committed against such a God, the
blessed and only Potentate! The evil of it rises in proportion to
the dignity of him against whom it is committed. (2.) Great is his
condescension, to take notice of such mean and vile creatures as we
are. What are we then, that the blessed God, the King of kings and
Lord of lords, should seek after us? (3.) Blessed are those who are
admitted to dwell with this great and blessed Potentate. <i>Happy
are thy men</i> (says the queen of Sheba to king Solomon), <i>happy
are these thy servants, who stand continually before thee,</i>
<scripRef id="iTim.vii-p22.1" osisRef="Bible:1Kgs.10.8" parsed="|1Kgs|10|8|0|0" passage="1Ki 10:8">1 Kings x. 8</scripRef>. Much more
happy are those who are allowed to stand before the King of kings.
(4.) Let us love, adore, and praise, the great God; for <i>who
shall not fear thee, O Lord, and glorify thy name? For thou only
art holy,</i> <scripRef id="iTim.vii-p22.2" osisRef="Bible:Rev.15.4" parsed="|Rev|15|4|0|0" passage="Re 15:4">Rev. xv.
4</scripRef>.</p>
<p class="indent" id="iTim.vii-p23">IV. The apostle adds, by way of postscript,
a lesson for rich people, <scripRef id="iTim.vii-p23.1" osisRef="Bible:1Tim.6.17-1Tim.6.19" parsed="|1Tim|6|17|6|19" passage="1Ti 6:17-19"><i>v.</i>
17-19</scripRef>.</p>
<p class="indent" id="iTim.vii-p24">1. Timothy must charge those that are rich
to beware of the temptations, and improve the opportunities, of
their prosperous estate. (1.) He must caution them to take heed of
pride. This is a sin that easily besets rich people, upon whom the
world smiles. Charge them <i>that they be not high-minded,</i> or
think of themselves above what is meet, or be puffed up with their
wealth. (2.) He must caution them against vain confidence in their
wealth. Charge them that they <i>trust not in uncertain riches.</i>
Nothing is more uncertain than the wealth of this world; many have
had much of it one day and been stripped of all the next. Riches
make themselves wings, and fly away as an eagle, &amp;c., <scripRef id="iTim.vii-p24.1" osisRef="Bible:Prov.23.5" parsed="|Prov|23|5|0|0" passage="Pr 23:5">Prov. xxiii. 5</scripRef>. (3.) He must charge
them to <i>trust in God, the living God,</i> to make him their
hope, <i>who giveth us richly all things to enjoy.</i> Those who
are rich must see God giving them their riches, and giving them to
enjoy them richly; for many have riches, but enjoy them poorly, not
having a heart to use them. (4.) He must charge them to do good
with what they have (for what is the best estate worth, any more
than as it gives a man an opportunity of doing so much the more
good?): <i>That they be rich in good works.</i> Those are truly
rich who are rich in good works. That they be <i>ready to
distribute, willing to communicate:</i> not only to do it, but to
do it willingly, for <i>God loves a cheerful giver.</i> (5.) He
must charge them to think of another world, and prepare for that
which is to come by works of charity: <i>Laying up in store a good
foundation against the time to come,</i> that they may take hold on
eternal life.</p>
<p class="indent" id="iTim.vii-p25">2. Hence we may observe, (1.) Ministers
must not be afraid of the rich; be they ever so rich, they must
speak to them, and charge them. (2.) They must caution them against
pride, and vain confidence in their riches: <i>That they be not
high-minded, nor trust in uncertain riches.</i> Stir them up to
works of piety and charity: <i>That they do good,</i> &amp;c. (3.)
This is the way for the rich to lay up in store for themselves for
the time to come, that they may lay hold on eternal life; in the
way of well-doing we are to seek for glory, honour, and
immortality, <i>and eternal life will be the end of all,</i>
<scripRef id="iTim.vii-p25.1" osisRef="Bible:Rom.2.7" parsed="|Rom|2|7|0|0" passage="Ro 2:7">Rom. ii. 7</scripRef>. (4.) Here is a
lesson for ministers in the charge given to Timothy: <i>Keep that
which is committed to thy trust.</i> Every minister is a trustee,
and it is a treasure committed to his trust, which he has to keep.
The truths of God, the ordinances of God, keep these, <i>avoiding
profane and vain babblings;</i> not affecting human eloquence,
which the apostle calls vain babbling, or human learning, which
often opposes the truths of God, but keep close to the written
word, for that is committed to our trust. Some who have been very
proud of their learning, their <i>science, which is falsely so
called,</i> have by that been debauched in their principles and
been drawn away from the faith of Christ, which is a good reason
why we should keep to the plain word of the gospel, and resolve to
live and die by that. Observe, [1.] Ministers cannot be too
earnestly exhorted to keep what is committed to their trust,
because it is a great trust lodged with them: <i>O Timothy, keep
that which is committed to thy trust!</i> as if he had said, "I
cannot conclude without charging thee again; whatever thou doest,
be sure to keep this trust, for it is too great a trust to be
betrayed." [2.] Ministers are to avoid babblings, if they would
keep what is committed to them, because they are vain and profane.
[3.] That science that opposes the truth of the gospel is falsely
so called; it is not true science, for if it were it would approve
of the gospel and consent to it. [4.] Those who are so fond of such
science are in great danger of erring concerning the faith; those
who are for advancing reason above faith are in danger of leaving
faith.</p>
<p class="indent" id="iTim.vii-p26">V. Our apostle concludes with a solemn
prayer and benediction: <i>Grace be with thee. Amen.</i> Observe,
this is a short, yet comprehensive prayer for our friends, for
grace comprehends in it all that is good, and grace is an earnest,
yea, a beginning, of glory; for, wherever God gives grace, he will
give glory, and will not withhold any good thing from him who
walketh uprightly. Grace be with you all. Amen.</p>
</div></div2>