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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [First Timothy VI].</TITLE>
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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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[<A HREF="MHC54005.HTM">Previous</A>]
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<TD ALIGN="RIGHT" VALIGN="TOP">
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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</TD></TR></TABLE>
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>F I R S T T I M O T H Y.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. VI.</FONT>
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<P>
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I. He treats of the duty of servants,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:1,2">ver. 1, 2</A>.
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II. Of false teachers,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:3-5">ver. 3-5</A>.
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III. Of godliness and covetousness,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:6-10">ver. 6-10</A>.
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IV. What Timothy was to flee, and what to follow,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:11,12">ver. 11, 12</A>.
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V. A solemn charge,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:13-16">ver. 13-16</A>.
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VI. A charge for the rich,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:17-19">ver. 17-19</A>.
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And lastly, a charge to Timothy,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:20,21">ver. 20, 21</A>.</P>
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<A NAME="1Ti6_1"> </A>
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<A NAME="1Ti6_2"> </A>
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<A NAME="1Ti6_3"> </A>
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<A NAME="1Ti6_4"> </A>
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<A NAME="1Ti6_5"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Duty of Servants.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 64.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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<P>
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<FONT SIZE=+1>1 Let as many servants as are under the yoke count their own
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masters worthy of all honour, that the name of God and <I>his</I>
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doctrine be not blasphemed.
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2 And they that have believing masters, let them not despise
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<I>them,</I> because they are brethren; but rather do <I>them</I> service,
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because they are faithful and beloved, partakers of the benefit.
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These things teach and exhort.
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3 If any man teach otherwise, and consent not to wholesome
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words, <I>even</I> the words of our Lord Jesus Christ, and to the
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doctrine which is according to godliness;
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4 He is proud, knowing nothing, but doting about questions and
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strifes of words, whereof cometh envy, strife, railings, evil
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surmisings,
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5 Perverse disputings of men of corrupt minds, and destitute of
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the truth, supposing that gain is godliness: from such withdraw
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thyself.
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</FONT></P>
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<P>
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I. Here is the duty of servants. The apostle had spoken before of
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church-relations, here of our family-relations. Servants are here said
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to be <I>under the yoke,</I> which denotes both subjection and labour;
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they are yoked to work, not to be idle. If Christianity finds servants
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under the yoke, it continues them under it; for the gospel does not
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cancel the obligations any lie under either by the law of nature or by
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mutual consent. They must respect their masters, <I>count them worthy
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of all honour</I> (because they are their masters), of all the respect,
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observance, compliance, and obedience, that are justly expected from
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servants to their masters. Not that they were to think that of them
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which they were not; but as their masters they must count them worthy
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of all that honour which was fit for them to receive, <I>that the name
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of God be not blasphemed.</I> If servants that embraced the Christian
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religion should grow insolent and disobedient to their masters, the
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doctrine of Christ would be reflected on for their sakes, as if it had
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made men worse livers than they had been before they received the
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gospel. Observe, If the professors of religion misbehave themselves,
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<I>the name of God and his doctrine</I> are in danger of being
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blasphemed by those who seek occasion <I>to speak evil of that worthy
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name by which we are called.</I> And this is a good reason why we
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should all conduct ourselves well, that we may prevent the occasion
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which many seek, and will be very apt to lay hold of, to speak ill of
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religion for our sakes. Or suppose the master were a Christian, and a
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believer, and the servant a believer too, would not this excuse him,
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because <I>in Christ there is neither bond nor free?</I> No, by no
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means, for Jesus Christ did not come to dissolve the bond of civil
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relation, but to strengthen it: <I>Those that have believing masters,
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let them not despise them because they are brethren;</I> for this
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brotherhood relates only to spiritual privileges, not to any outward
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dignity or advantage (those misunderstood and abuse their religion who
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make it a pretence for denying the duties that they owe to their
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relations); nay, <I>rather do them service, because they are faithful
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and beloved.</I> They must think themselves the more obliged to serve
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them because the faith and love that bespeak men Christians oblige them
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to do good; and that is all wherein their service consists. Observe, It
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is a great encouragement to us in doing our duty to our relations if we
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have reason to think they are faithful and beloved, <I>and partakers of
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the benefit,</I> that is, of the benefit of Christianity. Again,
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Believing masters and servants are brethren, and partakers of the
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benefit; for in Christ Jesus there is neither bond nor free, for you
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are all one in Christ Jesus,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+3:28">Gal. iii. 28</A>.
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Timothy is appointed to <I>teach and exhort these things.</I> Ministers
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must preach not only the general duties of all, but the duties of
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particular relations.</P>
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<P>
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II. Paul here warns Timothy to withdraw from those who corrupted the
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doctrine of Christ, and made it the subject off strife, debate, and
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controversy: <I>If any man teach otherwise</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:3-5"><I>v.</I> 3-5</A>),
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do not preach practically, do not teach and exhort that which is for
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the promoting of serious godliness--if he will not consent to wholesome
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words, words that have a direct tendency to heal the soul--if he will
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<I>not consent</I> to these, even the <I>words of our Lord Jesus
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Christ.</I> Observe, We are not required to consent to any words as
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wholesome words except the words of our Lord Jesus Christ; but to those
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we must give our unfeigned assent and consent, and <I>to the doctrine
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which is according to godliness.</I> Observe, The doctrine of our Lord
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Jesus is a doctrine according to godliness; it has a direct tendency to
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make people godly. But he that does not consent to the words of Christ
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<I>is proud</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:4"><I>v.</I> 4</A>)
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and contentious, ignorant, and does a great deal of mischief to the
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church, knowing nothing. Observe, Commonly those are most proud who
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know least; for with all their knowledge they do not know
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themselves.--<I>But doting about questions.</I> Those who fall off from
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the plain practical doctrines of Christianity fall in with
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controversies, which eat out the life and power of religion; they dote
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about questions <I>and strifes of words,</I> which do a great deal of
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mischief in the church, are the occasion of <I>envy, strife, railings,
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evil surmisings.</I> When men are not content with the words of the
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Lord Jesus Christ, and the doctrine which is according to godliness,
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but will frame notions of their own and impose them, and that too in
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their own words, which man's wisdom teaches, and not in the words which
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the Holy Ghost teaches
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:13">1 Cor. ii. 13</A>),
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they sow the seeds of all mischief in the church. Hence come
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<I>perverse disputings of men of corrupt minds</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:5"><I>v.</I> 5</A>),
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disputes that are all subtlety, and no solidity. Observe, Men of
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corrupt minds are <I>destitute of the truth.</I> The reason why men's
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minds are corrupt is because they do not stick to <I>the truth as it is
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in Jesus: supposing that gain is godliness,</I> making religion truckle
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to their secular interest. From such as these Timothy is warned to
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withdraw himself. We observe,
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1. The words of our Lord Jesus Christ are wholesome words, they are the
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fittest to prevent or heal the church's wounds, as well as to heal a
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wounded conscience; for Christ has the tongue of the learned, to speak
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a word in season to him that is weary,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+50:4">Isa. l. 4</A>.
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The words of Christ are the best to prevent ruptures in the church; for
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none who profess faith in him will dispute the aptness or authority of
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his words who is their Lord and teacher, and it has never gone well
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with the church since the words of men have claimed a regard equal to
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his words, and in some cases a much greater.
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2. Whoever teaches otherwise, and does not consent to these wholesome
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words, he is proud, knowing nothing; for pride and ignorance commonly
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go together.
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3. Paul sets a brand only on those who consent not to the words of our
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Lord Jesus Christ, and the doctrine which is according to godliness;
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they are proud, knowing nothing: other words more wholesome he knew
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not.
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4. We learn the sad effects of doting about questions and strifes of
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words; of such doting about questions comes envy, strife, evil
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surmisings, and perverse disputings; when men leave the wholesome words
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of our Lord Jesus Christ, they will never agree in other words, either
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of their own or other men's invention, but will perpetually wrangle and
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quarrel about them; and this will produce envy, when they see the words
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of others preferred to those they have adopted for their own; and this
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will be attended with jealousies and suspicions of one another, called
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here <I>evil surmisings;</I> then they will proceed to perverse
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disputings.
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5. Such persons as are given to perverse disputings appear to be men of
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corrupt minds, and destitute of the truth; especially such as act in
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this manner for the sake of gain, which is all their godliness,
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supposing gain to be godliness, contrary to the apostle's judgment, who
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reckoned godliness great gain.
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6. Good ministers and Christians will withdraw themselves from such.
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"Come out from among them, my people, and be ye separate," says the
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Lord: <I>from such withdraw thyself.</I></P>
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<A NAME="1Ti6_6"> </A>
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<A NAME="1Ti6_7"> </A>
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<A NAME="1Ti6_8"> </A>
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<A NAME="1Ti6_9"> </A>
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<A NAME="1Ti6_10"> </A>
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<A NAME="1Ti6_11"> </A>
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<A NAME="1Ti6_12"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Excellence of Contentment; Evil of Covetousness.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 64.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>6 But godliness with contentment is great gain.
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7 For we brought nothing into <I>this</I> world, <I>and it is</I> certain
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we can carry nothing out.
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8 And having food and raiment let us be therewith content.
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9 But they that will be rich fall into temptation and a snare,
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and <I>into</I> many foolish and hurtful lusts, which drown men in
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destruction and perdition.
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10 For the love of money is the root of all evil: which while
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some coveted after, they have erred from the faith, and pierced
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themselves through with many sorrows.
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11 But thou, O man of God, flee these things; and follow after
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righteousness, godliness, faith, love, patience, meekness.
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12 Fight the good fight of faith, lay hold on eternal life,
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whereunto thou art also called, and hast professed a good
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profession before many witnesses.
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</FONT></P>
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<P>
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From the mention of the abuse which some put upon religion, making it
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to serve their secular advantages, the apostle,</P>
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<P>
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I. Takes occasion to show the excellency of contentment and the evil of
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covetousness.</P>
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<P>
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1. The excellency of contentment,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:6-8"><I>v.</I> 6-8</A>.
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Some account Christianity an advantageous profession for this world. In
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the sense they mean this is false; yet it is undoubtedly true that,
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though Christianity is the worst trade, it is the best calling in the
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world. Those that make a trade of it, merely to serve their turn for
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this world, will be disappointed, and find it a sorry trade; but those
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that mind it as their calling, and make a business of it, will find it
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a gainful calling, for it has the promise of the life that now is, as
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well as of that which is to come.</P>
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<P>
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(1.) The truth he lays down is that <I>godliness with contentment is
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great gain.</I> Some read it, <I>godliness with a competency;</I> that
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is, if a man have but a little in this world, yet, if he have but
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enough to carry him through it, he needs desire no more, his godliness
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with that will be his great gain. <I>For a little which a righteous man
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has is better than the riches of many wicked,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+37:16">Ps. xxxvii. 16</A>.
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We read it, <I>godliness with contentment;</I> godliness is itself
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great gain, it is profitable to all things; and, wherever there is true
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godliness, there will be contentment; but those have arrived at the
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highest pitch of contentment with their godliness are certainly the
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easiest happiest people in this world. <I>Godliness with
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contentment,</I> that is, Christian contentment (content must come from
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principles of godliness) is great gain; it is all the wealth in the
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world. He that is godly is sure to be happy in another world; and if
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withal he do by contentment accommodate himself to his condition in
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this world he has enough. Here we have,
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[1.] A Christian's gain; it is godliness with contentment, this is the
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true way to gain, yea, it is gain itself.
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[2.] A Christian's gain is great: it is not like the little gain of
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worldlings, who are so fond of a little worldly advantage.
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[3.] Godliness is ever accompanied with contentment in a great or less
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degree; all truly godly people have learned with Paul, in whatever
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state they are, to be therewith content,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+4:11">Phil. iv. 11</A>.
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They are content with what God allots for them, well knowing that this
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is best for them. Let us all then endeavour after godliness with
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contentment.</P>
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<P>
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(2.) The reason he gives for it is, <I>For we brought nothing with us
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into this world, and it is certain we can carry nothing out,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:7"><I>v.</I> 7</A>.
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This is a reason why we should be content with a little.
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[1.] Because we can challenge nothing as a debt that is due to us, for
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we came naked into the world. Whatever we have had since, we are
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obliged to the providence of God for it; but he that gave may take what
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and when he pleases. We had our beings, our bodies, our lives (which
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are more than meat, and which are more than raiment), when we came into
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the world, though we came naked, and brought nothing with us; may we
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not then be content while our beings and lives are continued to us,
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though we have not every thing we would have? We brought nothing with
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us into this world, and yet God provided for us, care was taken of us,
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we have been fed all our lives long unto this day; and therefore, when
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we are reduced to the greatest straits, we cannot be poorer than when
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we came into this world, and yet then we were provided for; therefore
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let us trust in God for the remaining part of our pilgrimage.
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[2.] We shall carry nothing with us out of this world. A shroud, a
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coffin, and a grave, are all that the richest man in the world can have
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from his thousands. Therefore why should we covet much? Why should we
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not be content with a little, because, how much soever we have, we must
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leave it behind us?
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+5:15,16">Eccl. v. 15, 16</A>.</P>
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<P>
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(3.) Hence he infers, <I>having food and raiment, let us be therewith
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content,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:8"><I>v.</I> 8</A>.
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Food and a <I>covering,</I> including habitation as well as raiment.
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Observe, If God give us the necessary supports of life, we ought to be
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content therewith, though we have not the ornaments and delights of it.
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If nature should be content with a little, grace should be content with
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less; though we have not dainty food, though we have not costly
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raiment, if we have but food and raiment convenient for us we ought to
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be content. This was Agur's prayer: <I>Give me neither poverty nor
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riches; feed me with food convenient for me,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+30:8">Prov. xxx. 8</A>.
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Here we see,
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[1.] The folly of placing our happiness in these things, when we did
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not bring any thing into this world with us, and we can carry nothing
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out. What will worldlings do when death shall strip them of their
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|
happiness and portion, and they must take an everlasting farewell of
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|
all these things, on which they have so much doted? They may say with
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poor Micah, <I>You have taken away my gods; and what have I more?</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jdg+18:24">Jud. xviii. 24</A>.
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[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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:9"><I>v.</I> 9</A>.
|
|
|
|
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>
|
|
|
|
(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,
|
|
&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>
|
|
|
|
(2.) The apostle affirms that <I>the love of money is the root of all
|
|
evil,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:10"><I>v.</I> 10</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+4:10">2 Tim. iv. 10</A>.
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+10:3,4">2 Cor. x. 3, 4</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+3:11">Rev. iii. 11</A>.
|
|
|
|
(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>
|
|
|
|
<A NAME="1Ti6_13"> </A>
|
|
<A NAME="1Ti6_14"> </A>
|
|
<A NAME="1Ti6_15"> </A>
|
|
<A NAME="1Ti6_16"> </A>
|
|
<A NAME="1Ti6_17"> </A>
|
|
<A NAME="1Ti6_18"> </A>
|
|
<A NAME="1Ti6_19"> </A>
|
|
<A NAME="1Ti6_20"> </A>
|
|
<A NAME="1Ti6_21"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Apostle's Solemn Charge; Caution to Rich.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 64.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:36,37">John xviii. 36, 37</A>),
|
|
|
|
<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>
|
|
|
|
II. He reminds him of the confession that he himself had made: <I>Thou
|
|
hast professed a good profession before many witnesses</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:12"><I>v.</I> 12</A>),
|
|
|
|
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>
|
|
|
|
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,"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+16:2">Luke xvi. 2</A>.
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:1">Rom. xiii. 1</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+19:16">Rev. xix. 16</A>),
|
|
|
|
<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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+10:8">1 Kings x. 8</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+15:4">Rev. xv. 4</A>.</P>
|
|
|
|
<P>
|
|
|
|
IV. The apostle adds, by way of postscript, a lesson for rich people,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:17-19"><I>v.</I> 17-19</A>.</P>
|
|
|
|
<P>
|
|
|
|
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, &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+23:5">Prov. xxiii. 5</A>.
|
|
|
|
(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>
|
|
|
|
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> &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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:7">Rom. ii. 7</A>.
|
|
|
|
(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>
|
|
|
|
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>
|
|
|
|
<!-- (End Body) -->
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<TR>
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