1 Timothy 6:20 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characters are given in several particulars; as men unsound, proud, ignorant, quarrelsome, and covetous, and to be withdrawn from, Ti1 6:3.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.

Keep that which is committed to thy trust,.... That is, the Gospel, see Ti1 1:11 which is a rich treasure put into earthen vessels, and ought to be kept pure and uncorrupt, and faithfully dispensed, and diligently preserved, that so it may be continued genuine and sincere, and not be either adulterated and depraved, or be taken away by false teachers. And it may also include his gifts for the ministration of it, which were to be kept in use, and stirred up, and not neglected, but cultivated and improved to the advantage of the church, and of the interest of Christ: avoiding profane and vain babblings; about the law, and circumcision, and other things, which the false teachers insisted much on, and amused their hearers with; and which were vain, empty, useless, and unprofitable talk. Some copies, and so the Vulgate Latin version, read, "profane newnesses of words"; or new words, which ought not to be introduced, for they often bring in new doctrines: the form of sound words, the wholesome words, the words of our Lord Jesus Christ, the words which the Holy Ghost teacheth, should be held fast; and especially all new words should be avoided, which are contrary to them, or in the least weaken them, or detract from them. And oppositions of science falsely so called; the false teachers boasted of their science and knowledge, but it was not true, solid, spiritual, and saving; it was not an experimental knowledge of the Gospel; it was not the excellent knowledge of Christ, which has eternal life connected with it; it was merely notional and speculative; it was idle, empty, and useless, mere Pagan philosophy, and vain deceit, upon which they formed antitheses, or oppositions and objections to the truths of the Gospel; and even opposed themselves, and the word of God, as well as the faithful ministers of it. (Knowledge is not determined by a "show of hands". Even though the majority of people believe something, that does not make it true. The majority today do not believe in Noah's flood, Pe2 3:4. It was so in Noah's day also, but the unbelievers all drowned! Many fervently believe in evolution and try to compromise the scriptures with it. This verse stands as a stark warning to those who do not try everything through God's Word. Isa 8:20 Editor.)

They also have an image of Simon fashioned after the likeness of Jupiter, and another of Helena in the shape of Minerva; and these they worship. In fine, they have a name derived from Simon, the author of these most impious doctrines, being called Simonians; and from them "knowledge, falsely so called," received its beginning, as one may learn even from their own assertions.

In the first book, which immediately precedes this, exposing "knowledge falsely so called," I showed thee, my very dear friend, that the whole system devised, in many and opposite ways, by those who are of the school of Valentinus, was false and baseless. I also set forth the tenets of their predecessors, proving that they not only differed among themselves, but had long previously swerved from the truth itself.

Did all those who have been mentioned, with whom you have been proved to coincide in expression, know, or not know, the truth? If they knew it, then the descent of the Saviour into this world was superfluous. For why [in that case] did He descend? Was it that He might bring that truth which was [already] known to the knowledge of those who knew it? If, on the other hand, these men did not know it, then how is it that, while you express yourselves in the same terms as do those who knew not the truth, ye boast that yourselves alone possess that knowledge which is above all things, although they who are ignorant of God [likewise] possess it? Thus, then, by a complete perversion of language, they style ignorance of the truth knowledge: and Paul well says [of them, that they make use of] "novelties of words of false knowledge." For that knowledge of theirs is truly found to be false.

As, then, philosophy has been brought into evil repute by pride and self-conceit, so also ghosts by false ghosts called by the same name; of which the apostle writing says, "O Timothy, keep that which is committed to thy trust, avoiding the profane and vain babblings and oppositions of science (gnosis) falsely so called; which some professing, have erred concerning the faith." Convicted by this utterance, the heretics reject the Epistles to Timothy. Well, then, if the Lord is the truth, and wisdom, and power of God, as in truth He is, it is shown that the real Gnostic is he that knows Him, and His Father by Him. For his sentiments are the same with him who said, "The lips of the righteous know high things."

As, then, philosophy has been brought into evil repute by pride and self-conceit, so also ghosts by false ghosts called by the same name; of which the apostle writing says, “O Timothy, keep that which is committed to thy trust, avoiding the profane and vain babblings and oppositions of science (gnosis) falsely so called; which some professing, have erred concerning the faith.” Convicted by this utterance, the heretics reject the Epistles to Timothy. Well, then, if the Lord is the truth, and wisdom, and power of God, as in truth He is, it is shown that the real Gnostic is he that knows Him, and His Father by Him. For his sentiments are the same with him who said, “The lips of the righteous know high things.”

Nothing that was proclaimed before many witnesses could be kept secret. Nor can they [the Gnostic heretics] interpret as evidence of some hidden gospel Paul’s desire that Timothy should entrust “these things to faithful men, fit to teach others.” “These things” meant the things of which he was then writing. To refer to things hidden in their minds he would have said “those,” as of something absent, not “these.”

But here is, as we have said, the same madness, in their allowing indeed that the apostles were ignorant of nothing, and preached not any (doctrines) which contradicted one another, but at the same time insisting that they did not reveal all to all men, for that they proclaimed some openly and to all the world, whilst they disclosed others (only) in secret and to a few, because Paul addressed even this expression to Timothy: "O Timothy, guard that which is entrusted to thee; " and again: "That good thing which was committed unto thee keep.

For it seems expedient that we, making an onslaught upon the opinion which constitutes the prime source of (contemporaneous) evils, should prove what are the originating principles

What is “the deposit” that each one of the faithful receives? For my part I think that we receive our soul itself and the body as a deposit from God. And do you want to see another greater “deposit” that you received from God? God entrusted “his own image and likeness” to your own soul. That deposit, therefore, must be restored by you just as intact as it was received by you. For if you are merciful, “as your Father in heaven is merciful,” the image of God is in you and you preserve the “deposit” intact. If you are perfect, “as your Father in heaven is perfect,” the deposit of God’s image remains in you. In like manner, in all other things, if you are pious, if you are just, if you are holy, if you are “pure in heart,” and if all things which are present in God through nature remain in you by imitation, “the deposit” of the divine image is safe within you.

To go into the way of the Gentiles is to adopt some Gentile teaching which is foreign to the “Israel of God” and to walk according to it. And to enter a city of the Samaritans is to be engaged in some knowledge falsely so-called of those who claim to devote themselves to the words of the law or the prophets or the Gospels or the apostles.

Celsus also says that “they were of one mind,” not seeing even here that from the outset there were disagreements among the believers about the interpretation of the books regarded as divine.… In the epistles of Paul, who was contemporary with those who had seen Jesus, there are some statements to be found which concern certain disputes about the resurrection, and about the view that it had already occurred, and about the question whether the day of the Lord was already present or not. Moreover, the words “Turning away from the profane babblings and oppositions of the knowledge falsely so-called, which some have professed and made shipwreck concerning the faith” show that from the beginning there were certain varieties of interpretation.

Besides this, the same man [Hegesippus], when relating the events of these times, adds that until then the church had remained a pure and undefiled virgin, since those who attempted to corrupt the sound rule of the Savior’s preaching, if any did exist, until then lurked somewhere in obscure darkness. But when the sacred band of the apostles had received an end of life in various ways, and the generation of those who were deemed worthy to hear the divine wisdom with their own ears had passed away, then the league of godless error took its beginnings because of the deceit of heretical teachers who, since none of the apostles still remained, attempted henceforth barefacedly to proclaim in opposition to the preaching of truth “the knowledge falsely so-called.”

But we must proceed to attack our opponents, in the endeavor to confute those “oppositions” advanced against us which are derived from “knowledge falsely so-called.” It is not permissible, they assert, for the Holy Spirit to be ranked with the Father and the Son, on account of the difference of his nature and the inferiority of his dignity. Against them it is right to reply in the words of the apostles, “We ought to obey God rather than men.

"O Timothy, keep that which is committed to thy trust." Let it not suffer diminution. It is not thy own. Thou art intrusted with the property of another, do not lessen it. "Avoiding profane and vain babblings, and oppositions of science falsely so called." Well did he thus call it. For where there is not faith, there is not knowledge; when anything springs from our reasonings, it is not knowledge. Or perhaps he says this, because some then assumed the name of Gnostics, as knowing more than others.

The apostle labors, and, although he has lived blameless, according to the justice that is from the law, he counts everything as worthless for Christ, that he may be found in Christ, not having his own justice which is from the law but that which is from the faith of Christ, from God.… Therefore, we are saved, not by the power of the free will but by the mercy of God. And, lest you think that the truth of faith can be subverted by vain argumentations which raise questions in the minds of the hearers, the same apostle writes to Timothy, “O Timothy, guard the trust and keep free from profane novelties in speech and the contradictions of so-called knowledge, which some have promised and have fallen away from the faith.” For the goodness and mercy of our Savior have saved us, not by reason of good works that we did ourselves but according to his mercy, in order that, justified by his grace, we may be heirs in the hope of life everlasting.

I have many other testimonies from holy Scripture to the fact that the kingdom of Christ endures throughout all ages. But I will content myself with what I have said, because the day wears on. And do you, my hearers, worship him alone as king, and flee every misguided heresy.… Flee the false Christ, and look for the true. You have been taught the way to be among those on his right hand at the judgment. Retain “that which is committed to you” concerning Christ, and be adorned with good works. So you will stand with a good courage before the Judge and thereafter inherit the kingdom of heaven.

Make strong in your hearts, my brothers, this faith in the Trinity, believing in one God the Father Almighty and in his Son, Jesus Christ our Lord, and in the Holy Spirit, the true light and sanctifier of souls, who is the pledge of our inheritance, who will lead us, if we will but follow, into all truth and will make us one with the citizens of heaven. This rule of faith the apostles received from the Lord.… May this faith remain in you. O beloved, “keep that which is committed to your trust, avoiding profane novelties of words and oppositions of knowledge falsely so called.”

The psalmist also declares that this is the sequence we must follow. He says, “Blessed are those who are unsullied upon their journey, who walk in the law of the Lord. Blessed are those who pay heed to his witness.” … In this way he shows clearly that no one can manage to engage in the correct scrutiny of God’s Word unless in his daily life he proceeds unstained along the road of Christ. Therefore those whom you have mentioned cannot possess this knowledge if they are unclean. What they have is a false so-called lore, the kind about which the apostle has this to say, “O Timothy, guard what has been given to you. In all that you say avoid profane novelties and the claims of a falsely named knowledge.”

“Avoiding,” he says, “profane novelties of words.” Are there really people who can listen to such adjurations and then remain in such hardened and shameless stubbornness, such stony impudence, such adamant consistency, as not to yield to the mighty weight of these divine words and to weaken under such a load, as not to be shattered by these hammer strokes, as not to be crushed by such powerful thunderbolts? “Avoiding,” he says, “profane novelties of words.” He did not say “antiquities” or “the old traditions.” No, he clearly shows the positive implications of this negative statement: Novelty is to be avoided, hence, antiquity has to be respected; novelty is profane, hence, the old tradition is sacred.

What does “avoiding” mean? “If anyone comes to you and does not bring this doctrine.” Of course, this means the catholic and universal doctrine, which remains one and the same through all successive ages in the uncorrupted tradition of truth and which will remain so without end for ever and ever.

What is meant by “the deposit”? That which is committed to you, not that which is invented by you. That which you have received, not that which you have devised. A thing not of wit but of learning; not of private assumption but of public tradition; a thing brought to you, not brought forth by you; wherein you must not be an author but a keeper; not a leader but a follower. Keep the deposit.

O Timothy, guard what has been delivered to you, avoiding profane and vain babblings and oppositions of falsely called knowledge, which some professing have strayed concerning the faith. Grace be with you. Amen. guard what has been delivered to you. Paul says the commandment of God, which he delivered to you through me; or the grace of the Spirit, which he received through the laying on of hands. avoiding profane and vain babblings. The impure, the defiled. Vain babblings, however, are pointless words, therefore empty sound is not profane. But Blessed John called the recent admonitions novelties of voices, reading as it seems “vain babblings” [καινοφωνίας], through the diphthong and the written "και," as the first syllable. and oppositions. Therefore, there is an opposition to which one must not respond, because of its nonsense. of falsely called knowledge. For when there is no faith, there is no knowledge. And that which seems to be, is false. which some professing. Paul says that the knowledge is false and forbidden. For perhaps some were claiming knowledge discovered from human reasoning, which was opposed to faith. And it is obvious from this that they have suffered shipwreck concerning the faith. Grace be with you. Amen. Paul prays for the seal or signet of all things, namely the grace of God, from which all which is good is both given and preserved. The end, with divine assistance, of the first Epistle to Timothy. It was written from Laodicea, which is a metropolis of Phrygia and Pacatiana.

Keep all that I have commanded you, for these are the commandments of the Lord; take nothing away from them. Namely, impure and filthy ones. Consequently, there exists empty talk that is not foul. Saint John Chrysostom understands by this word novelties of teaching – κενοφωνίας – having written, it seems, this word with the diphthong αι (καινοφωνίας). For where there is no faith, but everything is the fruit of human reasoning, there is no knowledge, and the name is falsely applied. Note that there are contradictions to which one should not even respond, but rather avoid them and not associate with people who are ready for contradictions.

Then when he says, O Timothy, he instructs Timothy: first, that he guard the good; second, that he avoid evil, at avoiding the profane novelties. He says, therefore: O Timothy, keep that which is committed to your trust. To man's care is committed every good which he has; and it has been committed to him by God to guard and increase: he shall preserve the grace of a man as the apple of the eye (Sir 17:18); By the grace of God I am what I am; and his grace in me has not been void, but I have labored more abundantly; yet not I, but the grace of God with me (1 Cor 15:10). And so he tells Timothy to guard the deposit, i.e., that he preserve himself in God's grace and increase it. For he who hides his talent is punished: take away, therefore, the talent from him, and give it to him that has ten talents (Matt 25:28); and the unprofitable servant cast ye out into the exterior darkness (Matt 25:30). Prelates especially are entrusted with the deposit, namely, the care of their neighbor and of the faithful: feed my sheep (John 21:17); for they watch, as being to render an account of your souls (Heb 13:17); keep the good thing committed to your trust by the Holy Spirit (2 Tim 1:14). And to avoid evil, especially those evils that are apt to defile the faith. The reason for this is that just as a worldly prince is appointed to guard the kingdom's unity, so the spiritual prince to guard spiritual unity. But peace in a kingdom is built on justice; therefore, the prince exists for justice. But the unity of the Church is founded on faith; therefore, he especially advises him to guard the faith: I have prayed for you, that your faith fail not: and you, being once converted, confirm your brethren (Luke 22:32). Similarly, the faith could be corrupted by fallacies, just as any knowledge. But as it is stated in 1 Elench, a fallacy sometimes arises from a word, and sometimes from a thing; hence there are fallacies within statements, and fallacies outside of statements. In like manner, the faith is sometimes corrupted by certain indiscriminate words, as Jerome says: heresy springs from words inconsiderately uttered. Hence the Apostle says, avoiding the profane novelties of words, because to refuse to listen to anything new is to bark against customs. But profane novelties are not to be heeded, when they are directed against the faith. And they are called new as compared with what is ancient. This Nestorious did, when he called the Blessed Virgin Christotokos, to suggest that she was not the mother of God. In answer, the synod of Ephesus coined the word Theotokos: hold the form of sound words which you have heard of me in faith, and in the love which is in Christ Jesus (2 Tim 1:13); and in 2 Timothy: shun profane and vain babblings, for they grow much into ungodliness (2 Tim 2:16). But sometimes faith is corrupted by real sophistical reasonings, and these are to be shunned. Hence he says, and oppositions of knowledge falsely so called, because it is not true knowledge, but false. For knowledge in the true sense is concerned only with truth. But it is impossible for the true to be contrary to the true; although sometimes two false statements can be contrary to one another. Consequently, it is impossible for anything contrary to divine truth, which is the supreme truth, to be true: beware lest any man cheat you by philosophy, and vain deceit; according to the tradition of men, according to the elements of the world, and not according to Christ (Col 2:8).

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.

O Timothy, keep that which is committed to thy trust - This is another repetition of the apostolic charge. (See Ti1 1:5, Ti1 1:18, Ti1 1:19; Ti1 4:6, Ti1 4:7,Ti1 4:14, Ti1 4:15, Ti1 4:16; Ti1 5:21; Ti1 6:13.) Carefully preserve that doctrine which I have delivered to thee. Nothing can be more solemn and affectionate than this charge. Avoiding profane and vain babblings - See on Ti1 1:4 (note), and Ti1 4:7 (note) And oppositions of science falsely so called - Και αντιθεσεις της ψευδωνυμου γνωσεως· And oppositions of knowledge falsely so named. Dr. Macknight's note here is worthy of much attention: "In the enumeration of the different kinds of inspiration bestowed on the first preachers of the Gospel, Co1 12:8, we find the word of knowledge mentioned; by which is meant that kind of inspiration which gave to the apostles and superior Christian prophets the knowledge of the true meaning of the Jewish Scriptures. This inspiration the false teachers pretending to possess, dignified their misinterpretations of the ancient Scriptures with the name of knowledge, that is, inspired knowledge; for so the word signifies, Co1 14:6. And as by these interpretations they endeavored to establish the efficacy of the Levitical atonements, the apostle very properly termed these interpretations oppositions of knowledge, because they were framed to establish doctrines opposite to, and subversive of, the Gospel. To destroy the credit of these teachers, he affirmed that the knowledge from which they proceeded was falsely called inspired knowledge; for they were not inspired with the knowledge of the meaning of the Scriptures, but only pretended to it." Others think that the apostle has the Gnostics in view. But it is not clear that these heretics, or whatever they were, had any proper existence at this time. On the whole, Dr. Macknight's interpretation seems to be the best.

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)?

Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated. O Timothy--a personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies. keep--from spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man. that which is committed to thy trust--Greek, "the deposit" (Ti1 1:18; Ti2 1:12, Ti2 1:14; Ti2 2:2). "The true" or "sound doctrine" to be taught, as opposed to "the science falsely so called," which leads to "error concerning the faith" (Ti1 6:21). "It is not thine: it is another's property with which thou hast been entrusted: Diminish it not at all" [CHRYSOSTOM]. "That which was entrusted to thee, not found by thee; which thou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a matter brought to thee, not put forth by thee, in which thou oughtest to be not an enlarger, but a guardian; not an originator, but a disciple; not leading, but following. 'Keep,' saith he, 'the deposit,'; preserve intact and inviolate the talent of the catholic faith. What has been entrusted to thee, let that same remain with thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impudently, or brass fraudulently. I do not want the mere appearance of gold, but its actual reality. Not that there is to be no progress in religion in Christ's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body,which, though it develops its several parts in the progress of years, yet remains the same as it was essentially" [VINCENTIUS LIRINENSIS, A.D. 434]. avoiding--"turning away from" (compare Ti2 3:4). Even as they have "turned away from the truth" (Ti1 1:6; Ti1 5:15; Ti2 4:4). profane-- (Ti1 4:7; Ti2 2:16). vain--Greek, "empty": mere "strifes of words," Ti1 6:4, producing no moral fruit. oppositions--dialectic antithesis of the false teachers [ALFORD]. WIESINGER, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistic oppositions, namely, between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (Ti1 3:16; Ti1 6:5-6; Ti2 2:15-23). science falsely so called--where there is not faith, there is not knowledge [CHRYSOSTOM]. There was true "knowledge," a special gift of the Spirit, which was abused by some (Co1 8:1; Co1 12:8; Co1 14:6). This gift was soon counterfeited by false teachers arrogating to themselves pre-eminently the gift (Col 2:8, Col 2:18, Col 2:23). Hence arose the creeds of the Church, called symbols, that is, in Greek, "watchwords," or a test whereby the orthodox might distinguish one another in opposition to the heretical. Perhaps here, Ti1 6:20, and Ti2 1:13-14, imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written in Scripture, which is designed not to give dogmatic formularies, but to be the fountain whence all such formularies are to be drawn according to the exigencies of the several churches and ages. Probably thus a portion of the so-called apostle's creed may have had their sanction, and been preserved solely by tradition on this account. "The creed, handed down from the apostles, is not written on paper and with ink, but on fleshy tables of the heart" JEROME [Against John of Jerusalem, 9]. Thus, in the creed, contrary to the "oppositions" (the germs of which probably existed in the Church in Paul's latter days) whereby the aeons were set off in pairs, God is stated to be "the Father Almighty," or all-governing "maker of heaven and earth" [BISHOP HINDS].