1 Timothy 6:18 Kommentar

I. He treats of the duty of servants (Ti1 6:1, Ti1 6:2). II. Of false teachers (Ti1 6:3-5). III. Of godliness and covetousness (Ti1 6:6-10). IV. What Timothy was to flee, and what to follow (Ti1 6:11, Ti1 6:12). V. A solemn charge (Ti1 6:13-16). VI. A charge for the rich (Ti1 6:17-19). And lastly, a charge to Timothy (Ti1 6:20, Ti1 6:21).

INTRODUCTION TO 1 TIMOTHY 6 In this chapter the apostle gives some instructions to servants; lays down some rules, by which to judge of false teachers; advises to contentment; exposes the sin of covetousness; exhorts Timothy to avoid sin, and follow after things that are good, to be constant in his warfare, the issue of which would be eternal life; gives him a charge with respect to himself, and orders him what he should enjoin others, particularly the rich, and what he should do himself; and wishes grace unto him, to enable him to discharge his duty. The instructions to servants are of two sorts; first, to such who had unbelieving masters, whom they ought to honour and obey; that the name and doctrine of Christ be not evil spoken of: and then to such as had believing masters, that they despise them not being brethren, but should the more cheerfully serve them; because believers in Christ, beloved of God, and partakers of his grace; which duties are worthy to be insisted upon in the Gospel ministry, Ti1 6:1, and such who teach not these things are to be accounted false teachers, whose characters are given in several particulars; as men unsound, proud, ignorant, quarrelsome, and covetous, and to be withdrawn from, Ti1 6:3. And from hence the apostle exhorts to contentment; and argues for it, partly from the gain of it along with godliness; and partly from the consideration of what men are, when they come into the world, and what they will be, when they go out of it; and also from having food and raiment, which include all the necessaries of life, Ti1 6:6. And then he exposes the folly and danger of covetousness, being the root of all evil; an enemy to true religion and godliness; and the cause of ruin and destruction, Ti1 6:9. Wherefore he addresses himself to Timothy, in particular, to avoid everything of this kind; and to follow the reverse of those things that were in the false teachers; to fight the good fight of faith, and then lay hold on eternal life; to which he encourages him, from his calling, and the profession he had made, in a very public manner, Ti1 6:11. And then follows a solemn charge unto him, given him before God and Christ; that he would observe what had been commanded him in the most perfect manner, until the appearance of Christ; which is certain, and may be concluded will be, from the various epithets of God; who will make him manifest in his own time, Ti1 6:13. To which is added an injunction on Timothy to charge rich men not to be elated with their riches, nor trust in them, since they are uncertain things; but in God, from whom they have received such a plentiful measure of them; that they be beneficent to others, which will turn to their own advantage in the issue, Ti1 6:17. And to close all, he is very urgent upon Timothy, to keep the Gospel pure and uncorrupt, he was intrusted with; and avoid everything that was opposite to it, as profane and mere babbling, and having only a show of knowledge, but not that itself; and the rather, since some profane teachers and professors of the Gospel had erred from it: and concludes with wishing him grace, to enable him to attend to the several instructions which had been given him, Ti1 6:20.

That they do good,.... Rich men sometimes do much ill to themselves, to the hurt of their bodies, by luxury, intemperance, and debauchery, and to their souls, to the ruin of them; and to others by fraud, oppression, and violence; for it is in the power of their hands to do much evil, and also to do much good, as they should; and much is required of them, since much is given them to do good with, and for which they are accountable: it becomes them, and especially such as believe in Christ, to do every good work in general, and to do acts of beneficence in particular, both to all men, and to the household of faith. That they be rich in good works; or abound in the performance of them, as Dorcas is said to be full of good works and alms deeds; and to reckon that their true riches lie more in the exercise of grace, and in the fruits of it, doing good works, than in their worldly enjoyments. The phrase seems to be Rabbinical. Frequent mention is made of , "rich in the law", and , "rich in the commandments" (t); and it is said (u), no man is poor but he that is without the law, and good works, for the riches of a man are the law, and good works. Ready to distribute; unasked; and when they are asked, do not turn away, and put off, but give at once, and without grief, and with cheerfulness; want no arguments to press them to it, nor use any against it. Willing to communicate; of their good things to the necessities of the poor, making them common to them, and them partakers of them. Some render the word "sociable", in opposition to that moroseness, stillness, and those haughty and forbidding airs, with which rich men are apt to treat the poor, when they should be affable and courteous to them, and admit them to a free conversation with them. (t) Zohar in Numb. fol. 91. 3. Vajikra Rabba, sect. 34. fol. 173. 4. & Tzeror Hammaor, fol. 15. 2. (u) Raya Mehimna in Exod. fol 48. 3. Vid. T. Bab. Megilia, fol. 11. 1.

"That they do good," he says, "that they be rich in good works, ready to distribute willing to communicate." The first phrase refers to wealth, the second to charity. For to be willing to communicate, implies that they are sociable and kind.

Those who have given liberally of their riches have had great gains to compensate them for light losses. Their joy at what they assured for themselves more securely by readiness to give outweighed their sadness at the surrender of possessions they more easily lost because they clung to them fearfully. Reluctance to remove their goods from this world exposed them to the risk of loss. There were those who accepted the Lord’s advice: “Do not store your treasures on earth, where moth and rust destroy, and where thieves break in and steal. Pile up treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also.” Such people proved in the time of tribulation how wise they were in not despising the finest of advisers and the most faithful and unconquerable guardian of treasure.

Let those who want Christ to spare them have compassion for the poor. Let those who desire a bond with the fellowship of the blessed be “readily disposed” toward nourishing the wretched. No human being should be considered worthless by another. The nature which the Creator of the universe made his own should not be looked down upon in anyone.

Whenever we talk about contempt for riches, some rich man replies to me: I have learned not to hope in the uncertainty of riches; I do not want to be rich, lest I fall into temptation; but since I am rich already, what am I to do with the possessions which I now happen to have? The apostle continues, “Let them give readily, sharing with others.” What does it mean to share with others? To share your possessions with the man who does not have any. Therefore, if you begin to share with others, you will not be that plunderer and robber who broods over the wants of the poor as over the property of another.

to do good, to be rich in good works, to be generous and ready to share, storing up for themselves a good foundation for the future, so that they may obtain eternal life. to do good, to be rich in good works. If you seek wealth, seek true wealth, not uncertain. What are these? Goods, Paul says, are easy to distribute; for this is the nature of money. to be generous. That is, gentle, friendly, modest, and humble. storing up for themselves. That is, laying down, Paul says, a good foundation. Where the foundation is good, all is safe and secure. so that they may obtain eternal life. Therefore, for this life, one must lay up the foundation. But how could this be? If by doing good here, we lay up for ourselves the foundation and security of this life. For the practice of good works, which Paul also called a foundation, is able to grant the enjoyment of that life.

From the general instruction "exhort" them "to do good" the following also follows: if you wish to become rich, become rich in doing good. This refers to money. This refers to love. By sociable, understand talkative, affable people.

Then when he says, do good, he instructs him to achieve what is good. But those whose love is beamed on riches, strive, first of all, to acquire them; second, to use them, once they are possessed; third, to obtain the end of riches. These are the three things the Apostle advises: first, that he acquire spiritual riches; hence do good and be rich in good works: learn to do well (Isa 1:17). In regard to the second, it should be noted that there are two ways to use riches: one is to hoard them, and the other is to give them away. But the chief use is to give them away. Hence he mentions these two: first, to give, when he says, to give easily, i.e., without a heavy heart: every man as he has determined in his heart, not with sadness or of necessity: for God loves a cheerful giver (2 Cor 9:7); and without delay: say not to your friend: go, and come again: and tomorrow I will give to you: when you can give at present (Prov 3:28); if I have made the eyes of the widow wait (Job 31:16). Second, to keep, not for one's own use only, but for the common use; hence he says, to communicate to others, i.e., to regard them as common property: communicating to the necessities of the saints (Rom 12:13).

Of the duty of servants, Ti1 6:1, Ti1 6:2. Of false teachers, who suppose gain to be godliness, Ti1 6:3-5. Of true godliness, and contentment, Ti1 6:6-8. Of those, and their dangerous state, who determine to be rich; and of the love of money, Ti1 6:9, Ti1 6:10. Timothy is exhorted to fight the good fight of faith, and to keep the charge delivered to him, Ti1 6:11-14. A sublime description of the majesty of God, Ti1 6:15, Ti1 6:16. How the rich should behave themselves; and the use they should make of their property, Ti1 6:17-19. Timothy is once more exhorted to keep what was committed to his trust; and to avoid profane babblings, through which some have erred from the faith, Ti1 6:20, Ti1 6:21.

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.

EXHORTATIONS AS TO DISTINCTIONS OF CIVIL RANK; THE DUTY OF SLAVES, IN OPPOSITION TO THE FALSE TEACHINGS OF GAIN-SEEKERS; TIMOTHY'S PURSUIT IS TO BE GODLINESS, WHICH IS AN EVERLASTING POSSESSION: SOLEMN ADJURATION TO DO SO AGAINST CHRIST'S COMING; CHARGE TO BE GIVEN TO THE RICH. CONCLUDING EXHORTATION. (1Ti. 6:1-21) servants--to be taken as predicated thus, "Let as many as are under the yoke (as) slaves" (Tit 2:9). The exhortation is natural as there was a danger of Christian slaves inwardly feeling above their heathen masters. their own masters--The phrase "their own," is an argument for submissiveness; it is not strangers, but their own masters whom they are required to respect. all honour--all possible and fitting honor; not merely outward subjection, but that inward honor from which will flow spontaneously right outward conduct (see on Eph 5:22). that the name of God--by which Christians are called. blasphemed--Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship (Rom 2:24; Tit 2:5, Tit 2:10)?

do good--like God Himself (Psa 119:68; Act 14:17) and Christ (Act 10:38). TITTMANN translates, "to do," or "act well"; as the Greek for "to be beneficent" is a distinct word, agathopoiein. rich in good works--so "rich in faith," which produces good works (Jam 2:5). Contrasted with "rich in this world," Ti1 6:17. Literally, it is "rich in honorable (right) works." Greek, "kalois," "ergois," are works good or right in themselves: "agathois," good to another. ready to distribute--free givers [ALFORD]; the heart not cleaving to possessions, but ready to impart to others. willing to communicate--ready contributors [ALFORD]: liberal in admitting others to share our goods in common with ourselves (Gal 6:6; Heb 13:16).