1 ทิโมธี 6:2 วิจารณ์

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characters are given in several particulars; as men unsound, proud, ignorant, quarrelsome, and covetous, and to be withdrawn from, Ti1 6:3.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

And they that have believing masters,.... That believe in one God, in opposition to the Gentiles, that held many gods, and in Jesus Christ, in distinction from the Jews; who believed in him with the heart, and professed him with their mouths, and held the mystery of faith in a pure conscience. What is said before, is said to servants that had unbelieving masters; who would be ready to blaspheme, should they act amiss. Servants were under a snare both ways, through the insinuations of false teachers; who suggested, that their servitude was not consistent with their Christian liberty; that they ought not to serve wicked men, because being called of God, they were advanced above them; nor good men, because they were upon a level with them. But the apostle teaches another doctrine; let them not despise them, because they are brethren; of the same family named of Christ, and of the same household of God, and of faith, and have the same father; for though with regard to spiritual blessings, privileges, and ordinances, they were equal; yet not with regard to temporal and civil affairs; and therefore should not treat them with less respect, or be more backward to obey their lawful commands, on that account: but rather do them service; more heartily, and with a greater good will, as to the Lord; these masters belonging to him, and being engaged in his cause; which they, their servants, by yielding a cheerful obedience to them, are assisting in: and the rather, because they are faithful; in lesser things, in giving to them, their servants, what is just and equal, proper food and suitable raiment, and their just wages; and in using their wealth and riches in a good way, for the interest of Christ, the assistance of the poor saints, and the spreading of the Gospel; and so in greater things, by holding fast the profession of their faith, adhering to Christ, his truths and ordinances: or "because they are believing, or believers"; it is the same word as before used; and therefore they should be precious to them, and high in their esteem; for faith is a precious grace, and such as have it are chosen of God, and precious: and beloved; of God, who had chosen them to salvation; and of Christ, who had redeemed them by his blood; and of the saints, who are taught of God to love one another; and this is another reason why they should be served, and not despised; and a third follows: partakers of the benefit; of the free grace of God; of redemption and salvation by Jesus Christ, and of all spiritual blessings in him; and therefore should serve them the more cheerfully. The Syriac version renders it, "such as enjoy rest in", or "are refreshed by their service"; or "by their service to them", as the Arabic version: the sense is, that when believing servants serve their believing masters readily and faithfully, their masters are well pleased with them, delight in their service, and consider it as a benefit to them, and a kindness done them; and which therefore should animate and encourage them to serve them. Some understand these characters of faithful and beloved, of the servants' themselves; that because they are such; therefore they should serve, and not despise their believing masters; and particularly the last clause, which may be rendered, "who in return receive a benefit from them", as food, raiment, and wages; and besides, they are used with humanity and kindness, and in a manner becoming Christians; to which agrees the Ethiopic version, which renders it, "who will receive and help you"; will take care of you, and assist you, and supply you with what is proper and necessary: these things teach and exhort; the Syriac and Arabic versions add them; the servants. The apostle was not above instructing and exhorting persons of such a capacity, and in so low a state of life; and it became Timothy to do so likewise; and every minister of the word.

For it is not to no purpose that the blessed apostle exhorts Timothy, and says, "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing have erred concerning the faith."

Those who have believing masters must not be disrespectful on the ground that they are brothers. Rather they must serve all the better since those who benefit by their service are believers and beloved. In the epistles to the Ephesians and Colossians he commands the same. So it is obvious that Paul’s intention is not to abolish slavery as a social institution. Rather, he attacks slavery in its worst form, the slavery to evil, which pays no respect to any external freedom.

"And they that have believing masters, let them not despise them because they are brethren, but rather do them service, because they are faithful and beloved partakers of the benefit." As though he had said, If ye are thought worthy of so great a benefit, as to have your masters for your brethren, on this account ye ought more especially to submit.

"These things teach and exhort." A Teacher has need not only of authority, but of gentleness, and not only of gentleness, but of authority. And all these the blessed Paul teaches, at one time saying, "These things command and teach"; at another, "These things teach and exhort." For if physicians entreat the sick, not for the benefit of their own health, but that they may relieve their sickness, and restore their prostrate strength, much more ought we to observe this method, of entreating those whom we teach. For the blessed Paul does not refuse to be their servant: "We preach not ourselves," he says; "but Christ Jesus the Lord; and ourselves your servants for Jesus' sake"; and again, "All things are yours, whether Paul or Apollos." And in this service he serves with alacrity, for it is not slavery, but superior to freedom. For He says, "Whoever committeth sin is the servant of sin."

But as to servants, what can we say more than that the slave bring a good will to his master, with the fear of God, although he be impious and wicked, but yet not to yield any compliance as to his worship? And let the master love his servant, although he be his superior. Let him consider wherein they are equal, even as he is a man. And let him that has a believing master love him both as his master, and as of the same faith, and as a father, but still with the preservation of his authority as his master: "not as an eye-servant, but as a lover of his master; as knowing that God will recompense to him for his subjection." In like manner, let a master who has a believing servant love him as a son or as a brother, on account of their communion in the faith, but still preserving the difference of a servant.

Those who are under the yoke as slaves should regard their own masters as worthy of all honor; so that the name of God and the teaching may not be blasphemed. And those who have faithful masters should not despise them because they are brothers, but rather serve them all the more, because they are faithful and beloved, sharing in the benefit. Teach and encourage these things. Paul discusses faithful slaves who have unbelieving masters, saying, so that even these things may be. so that the name of God may not be blasphemed. For if, Paul says, because the masters are unbelieving, the faithful slaves disobey and act arrogantly, giving their own household members a reason, they provide the masters with grounds to blaspheme Christ and the preaching, as if it were the cause of the slaves' arrogance. should not despise them because they are brothers. Do not let the fact that you are a brother be the cause of your despising, Paul says, but considering that the masters are faithful and beloved of God, serve more, mixing fear and love. For as much as you do good to the masters who are your brothers, so much more become grateful in serving more. Or because you are benefited by the masters, through being nourished and clothed. but rather serve them all the more; that is, the slaves. For by hyperbaton it is placed. However, it should be placed in the middle, because they are faithful and beloved, and the word masters should be understood. Simply, as it is written, one must understand sharing in the benefit, that is, the masters who take care to benefit the slaves. Teach and encourage these things. Therefore, the teacher requires not authority, but gentleness. According to those who are greedy for gain, and false teachers.

It is not right that, because you have come to have your master as a brother by virtue of baptism, you should treat him carelessly; on the contrary, find in this very thing a motivation to serve and be subject to him with even greater zeal, because he too is faithful and beloved, that is, a brother instead of a master. Then remember that he is also your benefactor, who concerns himself and takes care of you, to feed you, to clothe you, and to satisfy your every other need and necessity — so that he has many claims upon you, besides the fact that he purchased you. By saying "beloved," the apostle drives out fear, which servants, having toward their masters, often fall into hatred of them — and in its place introduces love. Thus, he says, those who receive benefits, that is, the slaves, ought to serve all the more. To make a convenient transition in his discourse, he adds this, while in the expression "they are faithful and beloved" the word "masters" must be understood. Or it can simply be understood as the text says: "and they benefit [them]," that is, the masters who diligently strive to do good to their slaves. A teacher needs not only authority, which is expressed by the word "teach," but also gentleness, which is contained in the present expression: "exhort." For he is a physician, and a physician sometimes uses gentleness, and sometimes also strict compulsion.

But what of those who have believing masters? But those who have believing masters, let them not despise them; which sometimes happens when familiarity is shown to underlings, namely, they grow proud: by three things the earth is disturbed, and the fourth it cannot bear: by a slave when he reigns (Prov 30:1). According to the Philosopher the reason for this is that in these cases men paralogize, believing that if they are equal in one respect, they are equal in all and refuse to submit any longer; just as in civil wars, because the people are not subject, they consider themselves equal to the nobility in all things. Consequently, it can happen that slaves, seeing that they are equal to their masters in one matter, namely, in the faith, come to think that they are equal in all respects; that is why he says, let them not despise them. And he gives three reasons: first, the gift of faith; hence he says, because they are faithful. And this is very important, because the just man lives by faith, and by faith the world is overcome. The second is the dignity of divine love; hence he says, and beloved, namely, more excellently than the other creatures, because they are adopted into God's sons: behold what manner of charity the Father has bestowed upon us that we should be called and should be the sons of God (1 John 3:1). The third is the gift of grace; hence he says, who are partakers of the benefit, namely, the Lord's sacrament: the bread which we break, is it not the partaking of the body of the Lord (1 Cor 10:16); I am partaker with them who fear you (Ps 118:63). These things teach others who do not know, and exhort them to do: these things speak and exhort (Titus 2:15).

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.

And they that have believing masters - Who have been lately converted as well as themselves. Let them not despise them - Supposing themselves to be their equals, because they are their brethren in Christ; and grounding their opinion on this, that in him there is neither male nor female, bond nor free; for, although all are equal as to their spiritual privileges and state, yet there still continues in the order of God's providence a great disparity of their station: the master must ever be in this sense superior to the servant. But rather do them service - Obey them the more cheerfully, because they are faithful and beloved; faithful to God's grace, beloved by him and his true followers. Partakers of the benefit - Της ευεργεσιας αντιλαμβανομενοι· Joint partakers of the benefit. This is generally understood as referring to the master's participation in the services of his slaves. Because those who are partakers of the benefit of your services are faithful and beloved; or it may apply to the servants who are partakers of many benefits from their Christian masters. Others think that benefit here refers to the grace of the Gospel, the common salvation of believing masters and slaves; but Dr. Macknight well observes that ευεργεσια is nowhere used to denote the Gospel. One of Uffenbach's MSS. has εργασιας, of the service; this reading is plainly a gloss; it is not acknowledged by any other MS., nor by any version. FG, and the Codex Augustanus 6, have ευσεβειας, of godliness; a term by which the whole Gospel doctrine is expressed, Ti1 4:7, Ti1 4:8, as also in the 6th verse of this chapter (Ti1 6:6).

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)?

And--rather, "But." The opposition is between those Christian slaves under the yoke of heathen, and those that have believing masters (he does not use the phrase "under the yoke" in the latter case, for service under believers is not a yoke). Connect the following words thus, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them (the masters)." but rather, &c.--"but all the more (so much the more: with the greater good will) do them service because they (the masters) are faithful (that is, believers) and beloved who receive (in the mutual interchange of relative duties between master and servant; so the Greek) the benefit" (English Version violates Greek grammar). This latter clause is parallel to, "because they are brethren"; which proves that "they" refers to the masters, not the servants, as TITTMANN takes it, explaining the verb in the common sense (Luk 1:54; Act 20:35), "who sedulously labor for their (masters') benefit." The very term "benefit" delicately implies service done with the right motive, Christian "good will" (Eph 6:7). If the common sense of the Greek verb be urged, the sense must be, "Because they (the masters) are faithful and beloved who are sedulously intent on the benefiting" of their servants. But PORPHYRY [On Abstinence, 1.46] justifies the sense of the Greek verb given above, which also better accords with the context; for otherwise, the article "the," will have nothing in the preceding words to explain it, whereas in my explanation above "the benefit" will be that of the slaves' service. These things teach-- (Ti1 4:11; Tit 2:15).