His Word Today

²⁰”O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” ²¹ for by professing it some have swerved from the faith. Grace be with you.” (1 Timothy 6:20–21 (ESV)

The following transcript is by Dr. J. Ligon Duncan. He preached this November 14, 2004. The message is entitled Guard What God has Given You.

I Timothy that this is a book that is clearly not simply descriptive of how things were in the early church–it doesn’t give us a mere historical picture of what life would have been like in the early church–it’s designed to show us how we are to live and minister together in the local church today. And that theme runs throughout the Pastoral Epistles: not only I Timothy, but II Timothy and Titus.

Today we’ve come to the very final verses. It was Paul’s habit to sign his letters so that the people of the church who were receiving these letters would know that it was Paul who was writing to them. Typically, a secretary would have been employed, and Paul would have dictated the words of the letter, and then at the end of the writing of the letter, Paul would have taken the pen in his own hand to sign it himself.

But what Paul often did, when he did this, was give some final phrase or sentence of exhortation to the people to whom he was writing, and that’s what we have before us today. Paul has taken up the pen in his own hand. The secretary has written exactly what Paul, under the inspiration of the Holy Spirit had told the secretary to write down, but now Paul in his own hand is going to give one final exhortation to Timothy and to us, and then he’s going to pronounce a benediction.

Before we do, look at verses 17-19, because the last time we were together we were looking at Paul’s exhortation to wealthy Christians, and we acknowledged that all of us qualify for that particular title. We have been exceedingly blessed by God. What does Paul say?

Well, he first of all tells us not to be prideful because of what He has given us in terms of our worldly wealth, and he tells us not to fix our hope on that worldly wealth. It can go away, and if our hope and security is in that wealth being permanent, then we’ll never have hope and security in this world. Positively, Paul goes on to say that in contrast to fixing our hope on present wealth, we should instead fix our hope on God, and remember that everything that we have comes from God, and use all the resources that He has given us to do good, and not simply for selfish purposes; and strive to be rich in good works; and cultivate our generosity, so that we not only have an attitude of generosity, but we have a practice of generosity; and lay up for ourselves treasures in heaven, and not on this earth; and take hold of real life, not that which merely appears to be the life; or [what] those who pander materialism to us would say is the life, but the real life, which is in Jesus Christ.

In those three verses, he’s given very helpful exhortations to those of us who have been entrusted with more resources than most Christians have had in the history of the world. Then he comes to this final word. So, before we
come to this final word, let’s look to Him in prayer and ask for His help.

Our Lord and our God, we thank You for Your
word. We confess that we sometimes take it for granted. We are coming to the
end of the study of a book of the Bible. We do this frequently here, and so
perhaps we think that it is not anything of any great occasion, but there are
very few people around this world who have ever had the privilege of meeting
together Lord’s Day after Lord’s Day and studying through a book of the Bible.
Heavenly Father, what a glorious privilege it is that we have, to hear Your word
Sunday after Sunday; to hear Your word proclaimed Lord’s Day after Lord’s Day.
We pray that we would not take for granted one moment, one iota of the privilege
we have. We know this is Your word; You have revealed Yourself in it; You have
revealed Your will in it; You have revealed our sin to us in it; and You have
revealed to us our Savior. We pray, O God, that You would reveal these things to
us today, for we ask it in Jesus’ name. Amen.

This is the word of God; hear it. “O Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called ‘knowledge’–which some have professed and thus gone astray from the faith. Grace be with you.”

In this brief sentence and benediction, the Apostle Paul sums up in two phrases all his concern for the integrity of the gospel, and all of his horror of the danger of deviating from the truth of God’s word. He gives an exhortation not simply to Timothy, we will see, but to us in this passage: an exhortation that involves four things: Paul calls on Timothy to retain the truth; To refrain from dabbling and arguing and speculating with false teaching; To realize the danger of false teaching, and, to rely on the grace of God. Those four things in these two little phrases…I’d like to spend some time with you this morning looking at those exhortations.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

²⁰ O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” ²¹ for by professing it some have swerved from the faith. Grace be with you.” (1 Timothy 6:20–21 (ESV)

The Apostle Paul gave his young protégé Timothy one final charge or command to obey as a man of God. It was to guard. The Scriptures contain many Old and New Testament words translated “guard.” In the context of today’s text, the word guard (φύλαξον; phylaxon) is an aorist, active, imperative verb. It means to decisively, actively and obediently watch, keep in close custody, to observe and to preserve.

What Timothy was to guard was the deposit entrusted to you (παραθήκην; paratheken). Timothy had the responsibility to protect and to be responsible for something precious. Paul was referring to the biblical and sound doctrine of the gospel (I Timothy 1:8-11).

“Timothy is a trustee of God’s invaluable treasure, charged to maintain it undamaged and to entrust it unmodified into the custody of future generations of faithful stewards (2 Tim. 1:14; 2:1-2),” states Dr. R. C. Sproul.

Paul also commanded Timothy to “avoid the irreverent babble and contradictions of what is falsely called “knowledge.” The word avoid (ἐκτρεπόμενος; ektrepomenos) is a present, middle participle. It means to presently and personally not become involved and stray after an object. The item or object Paul had in mind to avoid was two-fold.

First, Timothy was to avoid irreverent babble (βεβήλους κενοφωνίας; bebelous kenophonias). This is godless and foolish talk.

Second, Timothy was also to avoid contradictions (ἀντιθέσεις; antithesis) which are logically, inconsistent statements. Such statements are falsely called knowledge or understanding.

Paul’s concern for Timothy was due in large measure to individuals who had swerved from the faith. Swerved (ἠστόχησαν; estochesan) means to decisively, actively and realistically abandon the truth and to lose one’s way. Some professing disciples of Jesus Christ had done so. Paul did not want this to happen to his beloved son in the faith. This warning Paul gave to Timothy in this letter’s conclusion parallels the apostle’s introduction.

³ “As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine, ⁴ nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith. ⁵ The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. ⁶ Certain persons, by swerving from these, have wandered away into vain discussion, ⁷ desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions.” (1 Timothy 1:3–7 (ESV)

“One final time Paul exhorted Timothy to guard (cf. phylaxon, “keep,” in 5:21) the “deposit” or “trust” Paul had passed on to him (parathēkēn, used elsewhere only in 2 Tim. 1:12, 14), a reference to the body of Christian truth which in some way was under attack in Ephesus. Paul was concerned that Timothy give himself wholly to the truth and reject even the subtle inroads of error. Thus Timothy must turn away from godless chatter (lit., “profane empty utterances”; cf. 2 Tim. 2:16), and from opposing ideas (antitheseis, “counter-assertions”) of what is falsely called knowledge. Such knowledge was the supposed key to the mystery religions which were already aborning and which would mature into a full-fledged Gnosticism during the next century. Their influence was already being felt in Ephesus, so much so that Paul could say that some had gotten so caught up in professing their esoteric gnōsis that they wandered from the faith (lit., “concerning the faith missed the aim”; cf. 1 Tim. 1:6; 2 Tim. 2:18). This does not suggest that true believers lose their salvation but that some believers turn to false doctrines, from the content of their faith. With these exhortations Paul seemed to have come full circle, back to his concerns in 1 Timothy 1:3–6.”^[1]

Paul concluded his letter as he began it with a simple, but sincere, statement; “Grace be with you.” However, the personal pronoun “you” is in the plural form. Paul desired God’s grace to not only be with Timothy but to all believers in Christ.

“Nowhere in Paul’s letters is there a shorter benediction: Grace (be) with you. But though brief, it is rich in meaning, for grace is the greatest blessing of all. It is God’s favor in Christ toward the undeserving, transforming their hearts and lives and leading them to glory. The apostle, who in his opening salutation had spoken of grace, as the first element in the series “grace, mercy, peace,” now closes the letter by pronouncing this grace (note the article; hence really “the grace”) upon … well, upon whom? The reader who is unacquainted with the original is almost sure to reason that the words “Grace be with you,” of the A.R.V., mean, “Grace be with you, Timothy.” The R.S.V. has not improved matters any. And the A.V. is based upon an inferior reading; hence has “with thee.” This shows how necessary it is in our translation to distinguish carefully between “you” (singular) and “you” (spaced letters, plural), for surprisingly, it is the plural that is used here! Though the epistle is addressed to just one person, Timothy, the latter would certainly see to it that its contents reached others. God’s grace, accordingly, is pronounced upon the entire Christian community.”^[2]

A letter written to one man was to be read the entire church. As it was then, so may it be done today. May the Lord’s truth and grace be found here.

Soli deo Gloria!

.

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^[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 748.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 213.

¹⁸ “They are to do good, to be rich in good works, to be generous and ready to share, ¹⁹ thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.” (1 Timothy 6:18–19 (ESV)

“The financial wealth of prosperous Christians is not merely for their personal consumption, but provides resources for them to amass eternal “riches” through generous sharing with others. God blesses His people so that they may be a blessing to others,” explains Dr. R. C. Sproul.

What are wealthy people to do with their wealth? Are they to hoard it and when they die leave it to their family and friends? The Apostle Paul submitted to Timothy God instructs the rich to use their riches for the betterment of others.

The rich are to do good (ἀγαθοεργεῖν; agathoergein). This means to presently, actively and infinitely show kindness and benevolence.

Second, they are also to be rich in good works. To be rich (πλουτεῖν; ploutein) is also a present, active and infinitive verb. It means to lavishly be involved in good works (καλοῖς ἔργοις; kalois ergois). This refers to deeds God views as pleasant and desirable.

Third, the wealthy are to be generous and ready to share. To be generous (εἶναι εὐμεταδότους; einai eumetadotous) means to presently, actively and infinitely impart tangible and literal assistance to those in need. The phrase ready to share (κοινωνικούς; koinonikous) means to freely share and to be sympathetic.

“The Greek word means “liberal,” or “bountiful.” Those believers who have money must use it in meeting the needs of others, unselfishly and generously,” states Dr. John MacArthur.

Doing so will result in the wealthy storing up treasure for themselves as a good foundation for the future.” By giving materially in the present an individual is storing up for themselves treasure in heaven. The treasure in heaven consists of a good conscience (I Tim. 1:5), a glad reception by the one’s benefiting from a person’s generosity (Luke 16:1-9), and an entrance into all the joys of heaven.

“Paul’s teaching here in I Tim. 6:19 is in exact accord with Christ’s in Matt. 25:34-40, 46b. Salvation, to be sure, is entirely by grace through faith (Eph. 2:8-9; Titus 3:1-5), but the reward is according to works (Dan. 12:1-3; 2 Cor. 5:10; Rev. 20:12),” explains Dr. William Hendriksen.

“Storing up” can be translated “amassing a treasure,” while “foundation” can refer to a fund. The idea is that the rich in this world should not be concerned with receiving a return on their earthly investment. Those who make eternal investments will be content to receive their dividends in heaven,” says Dr. MacArthur.

“The inference drawn by Papists from this passage, that we therefore obtain eternal life by the merit of good works, is excessively frivolous. It is true that God accepts as given to himself everything that is bestowed on the poor. (Matthew 25:40.) But even the most perfect hardly perform the hundredth part of their duty; and therefore, our liberality, does not deserve to be brought into account before God,” states John Calvin.

“So far are we from rendering full payment, that, if God should call us to a strict account, there is not one of us who would not be a bankrupt. But, after having reconciled us to himself by free grace, he accepts our services, such as they are, and bestows on them a reward which is not due. This recompense, therefore, does not depend on considerations of merit, but on God’s gracious acceptance, and is so far from being inconsistent with the righteousness of faith, that it may be viewed as an appendage to it.”

May the Lord’s truth and grace be found here.

Soli deo Gloria!

¹⁷ As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy.” (1 Timothy 6:17 (ESV)

• “The rich invest in time; the poor invest in money.” – Warren Buffett
• “Wealth is not about having a lot of money; it’s about having a lot of options.” – Chris Rock
• “The lack of money is the root of all evil.” – Mark Twain
• “The rich are different; they have more money.” – F. Scott Fitzgerald
• “Money can’t buy happiness, but it can make you awfully comfortable while you’re being miserable.” – Clare Boothe Luce
• “Too many people spend money they haven’t earned, to buy things they don’t want, to impress people they don’t like.” – Will Rogers

The Scriptures do not ignore the truth of people who are rich and others who are poor. Both the Old and New Testaments acknowledge this reality. Here is but a sampling from the Old Testament.

• Proverbs 10:4 (ESV) – “A slack hand causes poverty, but the hand of the diligent makes rich.”
• Proverbs 11:28 (ESV) – “Whoever trusts in his riches will fall, but the righteous will flourish like a green leaf.
• Jeremiah 9:23–24 (ESV) – “²³ Thus says the Lord: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, ²⁴ but let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the Lord.”

The Gospel of Luke alone contains three significant stories concerning rich men. These are The Parable of the Rich Fool (Luke 12:13-21); The Parable of the Rich Man and Lazarus (12:19-31); and The Rich Young Ruler (18:18-30).

The Apostle Paul preciously instructed his young protégé Timothy concerning the subject of wealth (I Timothy 6:6-10). Paul returned to this subject as he neared the conclusion of his letter. It is a postscript providing advice for rich people.

Paul entrusted Timothy to charge (παράγγελλε; parangelle) or command the rich to observe certain attitudes regarding their wealth. The rich were to presently, actively and obediently obey these commands; then and now.

God commands the rich to not be haughty. Haughty (ὑψηλοφρονεῖν; hypselophronein) refers to a spirit of arrogance and high-mindedness. It means to be excessively proud.

“Timothy must caution them to take heed of pride. This is a sin that easily besets rich people, upon whom the world smiles. Charge them that they be not high-minded, or think of themselves above what is meet, or be puffed up with their wealth.”^[1]

Secondly, the rich are to not to set their confidence on the uncertainty of riches. The phrase to set their hopes (ἠλπικέναι; elpikenai) means to expect wealth in this world to continue. This perspective must not be in the mindset of the rich, whether a believer or an unbeliever. Riches are an uncertainty (ἀδηλότητι; adeloteti). Wealth is untrustworthy. Take note of which Jesus taught in Matthew 6.

¹⁹ “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, ²⁰ but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. ²¹ For where your treasure is, there your heart will be also.

²² “The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, ²³ but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

²⁴ “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Matthew 6:19–24 (ESV)

Rather, all believers in Christ are to set their hope, or confidence in this life and the life to come, in God alone. He alone is the One who provides us with everything we need to enjoy.

“They (the wealthy) should have their hope fixed on God (this is the best reading; better than, “on the living God”). This God is ever true to his promise. He is the God of love. He richly provides. Note play on words: “As for those (who are) rich, charge them … not to have their hope set on … riches, but on God, who richly provides.” Not only is God rich (Ps. 50:10–12), so that with him wishing and having are one and the same, but he ever gives “according to his riches” (Eph. 1:7; cf. Titus 3:6), not only “of his riches.” For God’s munificence, by virtue of which he provides us with all things necessary both for body and soul, for time and eternity, see also Acts 14:17; James 1:17; and innumerable passages in the Psalter, such as 37:25; 68:19; 81:16b; and see Psalms 103, 104, 107, 111, 116, 145, etc. Moreover, all these things are given to us in order that we may not only “partake of” them (1 Tim. 4:3), but may also enjoy them. When we sing, God sings along with us (Zeph. 3:17).”^[2]

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2359.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 209–210.

¹⁵ which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, ¹⁶ who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen.” (1 Timothy 6:15–16 (ESV)

“To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” (1 Timothy 1:17 (ESV)

Today’s text from I Timothy 6:16 is a doxology by the Apostle Paul. It is one of several in his epistles (Rom. 11:33-36). It is the second in this first epistle by Paul to Timothy.

A doxology is a liturgical formula of praise to God. The term doxology comes from the Latin doxologia. This comes from the Greek word doxa meaning glory and logia meaning an oral or written expression. Therefore, a doxology is an oral or written expression of praise to God. Current examples would be The Gloria in Excelsis and the Gloria Patri.

In producing a written expression of praise to the Lord, Paul included several titles and names for the Lord in I Timothy 1:17. They include King of the ages, immortal, invisible, the only God. We revisit this text because it parallels 6:16. The way Paul begin this epistle is the way he concludes the same. I remind you of what each of these previously mentioned titles mean with respect to the Lord?

King of the Ages. The phrase King of the ages (βασιλεῖ αἰώνων; basilei aionon) refers to an induvial who has absolute authority and who is eternal. This phrase could be accurately translated “to the only eternal king.” In the immediate context (1:16), this title refers explicitly to the Lord Jesus Christ.

“Man proposes; God disposes. Man—for instance Paul before his conversion—may try to destroy the church; God will establish it. And for that purpose he will use the very man who tried to destroy it! Hence, though man is a mere creature of time, God is the King of the ages, over-ruling evil for good; directing to its predetermined goal whatever happens throughout each era of the world’s history. His “dominion endures throughout all generations” (Ps. 145:13),” explains Dr. William Hendriksen..^[1]

Immortal. Immortal (ἀφθάρτῳ; aphtharto) means imperishable and not subject to either decay or death. It also refers to incorruptibility, blamelessness, and purity. Since Christ is the King of the ages, He is also immortal.

“This implies that he is the eternal God, and as such “imperishable” (the best reading). His arms never become tired (Deut. 32:27). He never grows weary (Is. 40:28). Decay and death are not applicable to him (Ps. 103:15–17). He never changes (Mal. 3:6). On the contrary, he is the inexhaustible reservoir of strength, ever new, for his people (Is. 40:29–31). For the doctrine of God’s imperishability see also Rom. 1:23; and cf. the synonym immortality (see 1 Tim. 6:16).^[2]

Invisible. Invisible (ἀοράτῳ; aorato) refers to what cannot be seen. This is also applicable to the One, True God; Jesus Christ.

^“20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.” (Romans 1:20 (ESV)

“When one thinks of God as the imperishable, the mind inevitably turns to those objects that are perishable, for example, grass, the flowers of the field (Ps. 103:15–17), man’s body, birds, quadrupeds, creeping creatures (Rom. 1:23). These are all visible. God, being imperishable, is also invisible, “whom no one has seen or can see” (1 Tim. 6:16). It is only in his Image (Col. 1:15, 16) that man “sees Him who is invisible,” and then only by faith (Heb. 11:27), and in a finite manner. Never shall we be able to “find out the Almighty unto perfection” (Job 11:7, 8). Paul surely was not able to comprehend the grace of God which had been shown to him. Here all reasoning stops. There is room only for doxologies!”^[3]

The Only God. The phrase the only God (μόνῳ θεῷ; mono theo) means the One who alone is the One, True God. There is none other.

^6 “Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: “I am the first  and I am the last; besides me there is no god. ⁷ Who is like me? Let him proclaim it. Let him declare and set it before me, since I appointed an ancient people. Let them declare what is to come, and what will happen. ⁸ Fear not, nor be afraid; have I not told you from of old and declared it? And you are my witnesses! Is there a God besides me? There is no Rock; I know not any.” (Isaiah 44:6–8 (ESV)

^5 “I am the Lord, and there is no other, besides me there is no God; I equip you, though you do not know me, ⁶ that people may know, from the rising of the sun and from the west, that there is none besides me; I am the Lord, and there is no other.” (Isaiah 45:5–6 (ESV)

“Such a God, finally, is the “only” God; not merely in the coldly abstract sense that numerically there is but one God, but in the warm, scriptural sense, namely, that this one God is “unique, incomparable, glorious, lovable” (Deut. 6:4, 5; Is. 40:12–31; Rom. 16:27; 1 Cor. 8:4, 5).” ^[4]

What is the Apostle Paul’s response to such truth? What ought to be our response to such truth? In both references, believers in Christ are to give God honor and glory forever and ever. Honor (τιμὴ; time) means to give respect and value. Glory (δόξα; doxa) means to give praise and honor. This is to the believers’ perspective and discipline for eternity. Paul concludes his doxology with a fervent Amen.

May the passion of our life be to praise, honor, respect and value the One, True God of heaven and dearth.

“Praise God, from whom all blessings flow; 
Praise him, all creatures here below; 
Praise him above, ye heav’nly host; 
Praise Father, Son, and Holy Ghost.”  Amen.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 83.

^[2] Ibid. 83.

^[3] Ibid.83–84.

^[4] Ibid. 84.

The following essay is from Ligonier Ministries. Author unknown.

“This is what the LORD says—Israel’s King and Redeemer, the LORD Almighty: I am the first and I am the last; apart from me there is no God” (Isaiah 44:6).

Although the word Trinity does not appear in Scripture, the essence of the doctrine is revealed in both the Old and New Testaments. In the Old Testament, God’s triunity is alluded to rather than explicitly revealed. This is due, in part, to the preparatory nature of Old Testament revelation. In the Old Testament, God did not fully reveal all that He intended to reveal throughout redemptive history. We need the New Testament revelation to give us the full unfolding of the Old Testament revelation that prepared God’s people for the new covenant.

Additionally, the monotheistic character of God is emphasized in the Old Testament in such a way as to contrast the truth of Israel’s God with the polytheism of the surrounding pagan nations. This emphasis on the singular nature of God was meant to protect the people from the idolatry of the nations. There are, however, significant Old Testament allusions to the multiplicity of persons in the Godhead.

Consider the following:

• Certain theologians—most notably Peter Lombard and Martin Luther—found an allusion to a multiplicity of persons in the Godhead in the use of the divine name Elohim.
• Throughout church history, many theologians have accepted the Trinitarian character of the communication of the divine council in Genesis 1:26, 11:7, and Isaiah 6:8. The alternative proposal that God was speaking to the angels is unlikely, since Genesis 1:26 reveals that God makes man in His “own” image rather than in the image of angels.
• There are many passages in the Old Testament in which the persons of the Godhead communicate to one another or refer to one another (e.g., Ps. 45:6–7; 110:1; Zech. 2:8–11; Heb. 1:8–9). This is a strong proof of the Trinitarian character of God in the Old Testament.
• Many early church, Lutheran, and Reformed theologians held to the view that the “Angel of the Lord” (Hebrew malakh YHWH) was a preincarnate manifestation of the second person of the Godhead—namely, the Logos.
• The revelation of the Spirit of God in the Old Testament—in distinction to the Father (Isa. 63:16) and the Son (Ps. 2:7; Prov. 30:4)—bears strong witness to the multiplicity of persons in the Godhead (e.g., Gen. 1:2; Ex. 35:31; 2 Sam. 23:2; Isa. 63:10; Ezek. 2:2). The Spirit is the agent of creation, sustenance, power, revelation, and the application of redemption in the Old Testament.

When we come to the New Testament, we see the mystery of the Trinity more clearly unfolded at the baptism of Jesus. All three persons of the Godhead are present when Jesus is baptized. The Father speaks about the Son while the Spirit descends upon the Son (Matt. 3:13–27).

Additionally, the persons of the Godhead are specifically mentioned alongside one another in in the New Testament (Luke 1:35; 3:21–22; Matt. 28:19; 1 Cor. 12:3–4; 2 Cor. 13:14; 1 Peter 1:2). In the Gospels, the Son prays to the Father on numerous occasions, thereby proving that He is in some way distinct from the Father and that the Father and Son are not merely different modes or manifestations of the same divine person, as suggested in the view known as modalism (Luke 22:42; 23:34, 46; John 12:28; 17:1). Rather, Jesus is God incarnate—the eternal Son of God—in perfect unity with and yet distinct from His Father and the Spirit. Jesus speaks explicitly of all three persons of the Godhead in His discourse in John 14–16.

The divine personhood of the Spirit is taught throughout the pages of the New Testament—and most strikingly in the references to His speaking (Acts 13:2; Rev. 2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17). “The Holy Spirit says,” “The Spirit said through . . .,” and “As the Spirit says,” are common ways in which Old Testament citations are introduced in the New Testament. The New Testament speaks both of the eternal divine equality between the Father, Son, and Spirit and of the functional subordination of the Son to the Father in the work of redemption that He performed as the incarnate God-man.

Theologians have commonly distinguished between the ontological Trinity and the economic Trinity. The ontological Trinity describes God as He is in Himself. In the ontological Trinity there is absolute divine equality without any subordination of being. As to the being and attributes of God, the Son is absolutely equal to the Father (John 1:1; 8:58; Col. 1:15, 19; Heb. 1:3). The economic Trinity describes the persons of the Godhead in God’s external working. As to the work of God in redemption, there is functional subordination of the incarnate Christ to the Father (John 5:19–23; 1 Cor. 11:3). This subordination in time as Christ carried out the work of salvation fulfilled the Father’s commitment to send the Son and the Son’s commitment to purchase our redemption that was made in the covenant of redemption (John 10:17–18, 12:49; Titus 1:2).

The term ‘Trinity’ is not a biblical term, and we are not using biblical language when we define what is expressed by it as the doctrine that there is one only and true God, but in the unity of the Godhead there are three coeternal and coequal Persons, the same in substance but distinct in subsistence. A doctrine so defined can be spoken of as a Biblical doctrine only on the principle that the sense of Scripture is Scripture. And the definition of a biblical doctrine in such unbiblical language can be justified only on the principle that it is better to preserve the truth of Scripture than the words of Scripture. The doctrine of the Trinity lies in Scripture in solution; when it is crystallized from its solvent it does not cease to be Scriptural, but only comes into clearer view. — B.B. Warfield, “The Biblical Doctrine of the Trinity”

Have a blessed Lord’s Day.

Soli deo Gloria!

¹⁵ which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, ¹⁶ who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen.” (1 Timothy 6:15–16 (ESV)

The following is John Calvin’s commentary concerning the statement “who dwells in unapproachable light, whom no one has ever seen or can see” concerning God the Father.

Who inhabiteth unapproachable light. He means two things, that God is concealed from us, and yet that the cause of obscurity is not in himself, as if be were hidden in darkness, but in ourselves, who, on account of the weak vision, or rather the dullness of our understanding, cannot approach to his light. We must understand that the light of God is unapproachable, if any one endeavor to approach to it in his own strength; for, if God did not open up the entrance to us by his grace, the prophet would not say:

“They who draw near to him are enlightened.” (Psalms 34:5.)

Yet it is true that, while we are surrounded by this mortal flesh, we never penetrate so far into the deepest secrets of God as to have nothing hidden from us; for

“…we know in part, and we see as by a mirror, and in a riddle.”
(1 Corinthians 13:9.)

By faith, therefore, we enter into the light of God, but only in part. Still, it is true, that it is a “light unapproachable” by man.

Whom no man hath seen or can see. This is added for the sake of additional explanation, that men may learn to look by faith to him, whom they cannot see with the bodily eyes, or even with the powers of their understanding; for I view this as referring not only to the bodily eyes, but also to the faculties of the soul. We must always consider what is the Apostle’s design. It is difficult for us to overlook and disregard all those things of which we have immediate vision, that we may endeavor to come to God, who is nowhere to be seen. For this thought always comes into our mind: “How knowest thou if there is a God, seeing that thou only hearest that he is, and dost not see him?” The Apostle fortifies us against this danger, by affirming that it ought not to be judged according to our senses, because it exceeds our capacity; for the reason why we do not see is, that our sight is not so keen as to ascend to so great a height.

There is a long dispute in Augustine on this point, because it appears to contradict what is said, in the first Epistle,

“Then shall we see him as he is, because we shall be like him.”
(1 John 3:2.)

While he reasons on this subject in many passages, there appears to me to be none in which he explains it more clearly than in the letter which he writes to the widow Paulina.

So far as relates to the meaning of the present passage, the answer is easy, that we cannot see God in this nature, as it is said elsewhere,

“Flesh and blood shall not possess the kingdom of God.”
(1 Corinthians 15:50.)

We must be renewed, that we may be like God, before it be granted to us to see him. And that our curiosity may not be beyond measure, let us always remember, that the manner of living is of more importance in this inquiry than the manner of speaking. At the same time, let us remember the judicious caution which Augustine gives us, to be on our guard lest, while we are keenly disputing how God can be seen, we lose both peace and sanctification, without which no man can ever see God.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

¹⁵ which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, ¹⁶ who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen.” (1 Timothy 6:15–16 (ESV)

The names the Apostle Paul communicated to his young protégé Timothy concerning God the Father were, and are, not mere arbitrary labels. They are names and titles of attributes which reflect the very nature of the One True, God.

What names and titles did Paul use? It is not an exhaustive list. However, it is a glorious list pointing to the presence of God and the soon appearing of Jesus Christ (I Timothy 6:13). His appearing will occur at the proper time (καιροῖς ἰδίοις; kairois idiois). This refers to a unique occasion. This is the Lord’s second coming (2 Tim. 4:1-8; Titus 2:13). The attributes of God the Father coincide with the attributes of the Lord Jesus.

The One and Only God presently exists as the (1) bless and only Sovereign; (2) the King of kings; (3) the Lord of lords; (4) immortal; (5) unapproachable light; (6) unseen; (7) honorable; (8) and who possesses eternal dominion.  Today we examine attributes five and six.

Who dwells in unapproachable light. The phrase who dwells in (οἰκῶν; oikon) is a present, active, masculine participle. It means a continual and active occupying, inhabiting, and residing by God the Father. In the context, this refers to God dwelling in unapproachable light. The word unapproachable (ἀπρόσιτον; aprositon) means not being capable to approach. This adjective modifies the noun light (φῶς; phos). In the context, light does refer to natural, physical light but rather to God’s personal and inherent greatness and holiness.

“The idea of life, implied in immortality, naturally leads to that of light. “In him was life, and that life was the light of men” (John 1:4). Now, this light is like the sun. We need it to see by, yet we cannot look into it, for it is too intensely brilliant. In that sense, God, too, dwells in light unapproachable. The metaphor is even stronger than that employed in Ps. 104:2 (“He covers himself with light as with a garment”). Like a dwelling conceals its occupants, and hides them even more when it is unapproachable, so God’s very essence, by virtue of what it is, conceals him. Hence, the term light as here used re-emphasizes his incomparable greatness. “Verily, thou art a God that hidest thyself, O God of Israel, the Savior” (Is. 45:15). “Behold, God is great.”^[1]

Timothy lived in the godless city of Ephesus, but God dwells in glorious light. “And the sight of the glory of the Lord was like devouring fire” (Ex. 24:17). “Who coverest Thyself with light as with a garment” (Ps. 104:2). John’s description of heaven emphasized the glory of God that gives light to the city (Rev. 21:11, 23–24; 22:5). Of course, light is a symbol of holiness (1 John 1:5–7). God dwells apart from sin, and God is glorious in His holiness.^[2]

“It is impossible for a sinful human to approach the holy God. It is only through Jesus Christ that we can be accepted into His presence. Jacob saw God in one of His Old Testament appearances on earth (Gen. 32:30); and God allowed Moses to see some of His glory (Ex. 33:18–23). “No man hath seen God at any time” (John 1:18) refers to seeing God in His essence, His spiritual nature. We can only see manifestations of this essence, as in the person of Jesus Christ.”

“Why did Paul write so much about the person and glory of God? Probably as a warning against the “emperor cult” that existed in the Roman Empire. It was customary to acknowledge regularly, “Caesar is Lord!” Of course, Christians would say “Jesus Christ is Lord!” Only God has “honor and power everlasting” (1 Tim. 6:16b). If Timothy was going to fight the good fight of faith, he had to decide that Jesus Christ alone was worthy of worship and complete devotion.^{[3] [4]}

Whom no one has ever seen or can see. Paul referred to this attribute earlier in I Timothy 1:17 when he identified God as invisible (John 1:18; Col. 1:15; Heb. 11:27; I John 4:12).

“He is invisible: Whom no man hath seen, nor can see. It is impossible that mortal eyes should bear the brightness of the divine glory. No man can see God and live.^[5]

“God is invisible to our physical eyes (I Tim. 1:17). Yet God condescends to make His glory visible to sinful, human beings while at the same time shielding them from the full manifestation of His divine being, lest they be destroyed by His consuming holiness (Gen. 32:30; Ex. 24:10-11; 33:18-23; Num. 12:6-8; Isaiah 6:1-5). Paul refers here to the overpowering radiance of God’s divine being in Himself, which we His sinful creatures cannot perceive apart from mediation of Christ the divine Son (John 1:18; Rev. 22:1-5). In glory, however, we will see the Lord as He is and view Him face to face (I Cor. 13:12; I John 3:1-2),” explains Dr. R. C. Sproul.

May the Lord’ truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 208.

^[2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 237.

^[3] Ibid.,237.

^[4] Ibid., 237.

^[5] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2359.

¹⁵ which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, ¹⁶ who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen.” (1 Timothy 6:15–16 (ESV)

The names the Apostle Paul communicated to his young protégé Timothy concerning God the Father were, and are, not mere arbitrary labels. They are names and titles of attributes which reflect the very nature of the One True, God.

What names and titles did Paul use? It is not an exhaustive list. However, it is a glorious list pointing to the presence of God and the soon appearing of Jesus Christ (I Timothy 6:13). His appearing will occur at the proper time (καιροῖς ἰδίοις; kairois idiois). This refers to a unique occasion. This is the Lord’s second coming (2 Tim. 4:1-8; Titus 2:13). The attributes of God the Father coincide with the attributes of the Lord Jesus.

The One and Only God presently exists as the (1) bless and only Sovereign; (2) the King of kings; (3) the Lord of lords; (4) immortal; (5) unapproachable light; (6) unseen; (7) honorable; (8) and who possesses eternal dominion.  

The blessed and only Sovereign. The word blessed (μακάριος; makarios) means happy, and favored. God the Father is viewed as favored due to Him be the only Sovereign (μόνος δυνάστης; monos dynastes). God alone is ruler and holds the position of authority.

“The subject of 1 Timothy 6:16 is God, the God and Father of our Lord Jesus Christ. He is the only Ruler, though others may take the title. “Potentate” (1 Tim. 6:15) comes from a word that means “power.” The kings and rulers of the earth may think they have power and authority, but God is sovereign over all (see Ps. 2).”^[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, Rom. 13:1. 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.” ^[2]

The King of kings. This phrase is also used for Christ (Rev. 19:16). It means God is the absolute authority over human kings who have delegated authority from Him (Dan. 2:2023; 4:34-35; Rom. 13:1).

The Lord of lords. God has the absolute right to command over those individuals who have the delegated right from God to command.

“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 (Rev. 19:16), upon his vesture and his thigh; for he has a name higher than the kings of the earth.”^[3]

“King of kings, and Lord of lords” (1 Tim. 6:15) makes us think of Jesus Christ (Rev. 17:14; 19:16); but here the title is applied to God the Father. Jesus Christ, of course, reveals the Father to us; so He can justly claim this title.^[4]

Who alone has immortality. Immortality (ἀθανασίαν; athanasian) refers to never experiencing death. To never be subjected to death.

“Immortality” (1 Tim. 6:16) means “not subject to death.” Man is subject to death, but God is not. Only God has immortality as an essential and inherent part of His being. He is “immortal, invisible, the only wise God” (1 Tim. 1:17). Because God is not subject to death, He is Life and the Giver of life. He is incorruptible and not subject to decay or change. In this life, believers are in mortal bodies; but when Jesus Christ returns, we shall share His immortality (1 Cor. 15:50–58). Keep in mind that Paul explained all these truths about God in order to encourage Timothy to “fight the good fight of faith” and not give up. We need not fear life because God is the Ruler of all; and we need not fear death because He shares immortality with us.^[5]

“He alone possesses immortality. This must not be confused with “endless existence.” To be sure, that, too, is implied, but the concept immortality is far more exalted. It means that God is life’s never-failing Fountain. On the concept life as applied to God see N.T.C. on John 1:4. This immortality is the opposite of death, as is clear from the derivation of the word both in English and in Greek. Athanasia is deathlessness. It is fulness of life, imperishable (cf. 1 Tim. 1:17) blessedness, the inalienable enjoyment of all the divine attributes. The only human beings who, as far as it is possible for creatures to do so, share this immortality, and thereby become “partakers of the divine nature” (2 Peter 1:4), are believers, though also unbelievers exist endlessly. It is through the gospel that immortality or imperishability was brought to light (2 Tim. 1:10). For the believer immortality is therefore a redemptive concept. It is everlasting salvation. For God it is eternal blessedness. But while the believer has received immortality, as one receives a drink of water from a fountain, God has it. It belongs to his very being. He is himself the Fountain”.^[6]

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 236.

^[2] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2359.

^[3] Ibid., 2359.

^[4] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 236–237.

^[5] Ibid., 237.

^[6] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 207–208.

¹⁵ which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, ¹⁶ who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen.” (1 Timothy 6:15–16 (ESV)

“What’s in a name?” The phrase “what’s in a name?” literally asks a question: what significance or intrinsic value does a name hold?

On author writes, “This can be applied to anything, from people’s names to the names of objects or concepts. It suggests that a thing’s true nature or value is independent of its name. A rose, for example, would smell just as sweet regardless of what we call it. This highlights the limitations of language and emphasizes the importance of looking beyond superficial labels.”

Where did the phrase “what’s in a name?” originate? The phrase originates from William Shakespeare’s play “Romeo and Juliet,” when Juliet exclaims, “What’s in a name? That which we call a rose by any other name would smell as sweet.”

These words were spoken by Juliet, with the feud between her family and Romeo’s family in mind. She expresses her love for Romeo and states his name—Montague—is insignificant to their love. Shakespeare used this phrase to express the idea that names are arbitrary labels and do not alter the intrinsic nature of things.

With all due respect of Shakespeare, his assertion that names are arbitrary labels and do not alter the intrinsic nature of things does not coincide with today’s biblical text. The names the Apostle Paul communicated to his young protégé Timothy concerning God the Father were, and are, not mere arbitrary labels. They are names and titles of attributes which reflect the very nature of the One True, God.

What names and titles did Paul use? It is not an exhaustive list. However, it is a glorious list pointing to the presence of God Christ (I Timothy 6:13). His appearing will occur at the proper time (καιροῖς ἰδίοις; kairois idiois). This refers to a unique occasion. This is the Lord’s second coming (2 Tim. 4:1-8; Titus 2:13).

The One and Only God presently exists as the (1) bless and only Sovereign; (2) the King of kings; (3) the Lord of lords; (4) immortal; (5) unapproachable light; (6) unseen; (7) honorable; (8) and who possesses eternal dominion.  

“To the two reasons which have been given, indicating why Timothy should “keep the commission without spot and above reproach” a third is now added, but only by implication, namely, that he will receive his reward when Jesus returns in glory. However, the idea of reward for Timothy is pushed into the background by the rapturous contemplation and consequent exaltation of the majestic attributes of the One who, in due season (or: “in its—or his—own season”), the season designated by the Father from eternity (Acts 1:7; 3:20, 21; cf. Gal. 4:4), will exhibit that great event to which, in a sense, the entire universe looks forward (cf. Rom. 8:19): the epiphany or visible shining forth of Jesus Christ upon clouds of glory. Just as, in Paul’s thinking, it is God (1 Cor. 6:14; Eph. 1:20), or more particularly, God the Father (Rom. 6:4; Gal. 1:1; cf. 1 Peter 1:3) who raises the Son (though it is also true that Christ arose through his own power, John 10:18), so it is God who displays the Son’s epiphany. He displays it as proof (for the verb in this sense see John 2:18) to the world, for this is the public vindication of the Son and of his people.” ^[1]

“The doxology in praise of God is one of the finest in Scripture. For its origin one must not look to pagan philosophy. Though some of its phrases have parallels in extra-canonical Jewish literature, it should certainly be regarded as a spontaneous outburst coming from the heart of a devout believer in Jesus Christ, an apostle who, while he is writing or dictating, is thoroughly conscious of the loving presence of his Lord and who in his youth had made a thorough study of the Old Testament, so that its phraseology was embedded in his soul. The parallels from the Old Testament have already been indicated. It is possible to duplicate the sense—and in most cases the very words—of the doxology without departing from the text of the Old Testament.” ^[2]

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 206.

^[2] Ibid., 206–207.

¹³ I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, ¹⁴ to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ,” (1 Timothy 6:13–14 (ESV)

What do other biblical scholars and commentators say regarding today’s featured text? The following quotes are but a brief sampling.

Repeatedly in this letter Paul directly addressed Timothy with personal charges, the second strongest of which is found in 5:21. But here is Paul’s strongest, most solemn charge of all (I charge you, parangellō; cf. 1:3; 4:11; 5:7; 6:14) conjuring up images of perhaps a familiar baptismal formula triggered by the reference in verse 12. While testifying before Pontius Pilate is translated by some, “who testified in the time of Pontius Pilate.” If translated this way, the qualifying clause is designed to fix the Crucifixion in time, as in the Apostles’ Creed. Both translations are possible.

6:14. The content of Paul’s charge is that Timothy keeps this commandment without spot or blame. The “commandment” is probably broader than any single law. It refers to the entire body of sound teaching Paul had been describing throughout the letter. Timothy, by his own godly life and by his faithful ministry, was to preserve this body of truth from stain or reproach until the appearing (cf. 2 Tim. 1:10; 4:1, 8; Titus 2:13) of our Lord Jesus Christ. Then and only then will the struggle (1 Tim. 6:12) be over.^[1]

It is perhaps surprising to find a reference to Pontius Pilate in v 13, but the historic event of the trial of Jesus provides the best example of the kind of good confession which Paul wants to see in Timothy. The fact that he gives a charge shows how seriously he regards the matter of Timothy’s behavior. This command has given rise to various suggestions. Some see it as referring to some kind of baptismal or ordination charge, but this does not fit the context. It may refer to the advice of vs 11–12 or to the whole of Paul’s advice to Timothy in this letter. The reference here to the appearing of our Lord Jesus Christ (14) gives a future aspect to the preceding statement. The idea of being without spot or blame at that appearing can be paralleled elsewhere in Paul’s letters (cf. 1 Cor. 1:8; Phil. 2:15–16; 1 Thes. 3:13; 5:23).^[2]

Another encouragement in our battle is the witness of Jesus Christ our Savior. He “witnessed a good confession” (1 Tim. 6:13) before Pontius Pilate and did not relent before the enemy. He knew that God the Father was with Him and watching over Him, and that He would be raised from the dead. It is “God who makes all things alive” (literal translation), who is caring for us, so we need not fear. Timothy’s natural timidity might want to make him shrink from the battle. But all he had to do was remember Jesus Christ and His bold confession, and this would encourage him.

Paul gave Timothy military orders: “I give thee charge” (1 Tim. 6:13, also 1:3). He was to guard the commandment and obey it. Why? Because one day the Commander would appear and he would have to report on his assignment! The only way he could be ready would be to obey orders “without spot or blame” (1 Tim. 6:14, Niv).

The Greek word translated “appearing” (1 Tim. 6:14) gives us our English word epiphany which means “a glorious manifestation.” In Paul’s day, the word was used in the myths to describe the appearing of a god, especially to deliver someone from trouble. Paul used it of the first coming of Jesus Christ (2 Tim. 1:10) and of His return (2 Tim. 4:1, 8). We do not know when Christ will come again, but it will be “in His own time” (1 Tim. 6:15, Niv) and He knows the schedule. Our task is to be faithful every day and abide in Him (1 John 2:28).^[3]

He gives him a solemn charge: I give thee charge in the sight of God that thou do this. 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: —God, who quickens all things, 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: Who before Pontius Pilate witnessed a good confession. 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 (Jn. 18:36, 37), My kingdom is not of this world: I am come to bear witness unto the truth. That good confession of his before Pilate, My kingdom is not of this world, should be effectual to draw off all his followers, both ministers and people, from the love of this world.

He reminds him of the confession that he himself had made: Thou hast professed a good profession before many witnesses (v. 12), 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.

He reminds him of Christ’s second coming: “Keep this commandment-until the appearing of our Lord Jesus Christ; 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,” Lu. 16:2. 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 (he shall show it), 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.^[4]

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 747.

^[2] Donald Guthrie, “1 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1304.

^[3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 236.

^[4] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2358–2359.

¹³ I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, ¹⁴ to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ,” (1 Timothy 6:13–14 (ESV)

The Apostle Paul issued five commandments to his young protégé Timothy in the immediate context of I Timothy 6:11-16. The first was to flee the temptations of earthly riches (vs.11a). The second was to pursue righteousness, godliness, faith, love, steadfastness and gentleness (vs. 11b). The third was to fight the good fight of faith (vs. 12a). The fourth was to take hold of the eternal life. The fifth command was for Timothy to keep all the pervious commands concerning personal discipline and pastoral duties.

The phrase I charge you in the presence of God meant Paul was issuing Timothy a order. So strong was this statement the apostle referred to the Lord’s presence or awareness of this command (2 Peter 1:20-21). Timothy was not only to perceive Paul’s authority as an apostle but also the Lord’s sovereign authority as creator. It is He alone who gives life to all things, including Timothy (Acts 17:28; Job 12:10; Dan. 5:23).

Second, Paul also referred to Christ Jesus. Timothy was to obey because Jesus set an example of obedience to God the Father. The example Paul provided was Jesus’ good confession before Pontius Pilate.  

Paul says, “I charge,” or “I command,” that is, “I pass along an authoritative message” (see on 1 Tim. 1:3; 4:11; 5:7). He presents two reasons why Timothy should do as he has just been told:

(1) Let him not fear for his life, for the charge is given and received under the very eyes of that God who is the Bestower and Preserver of life, the “life-generating” God. Cf. Luke 17:33; Acts 7:19.

(2) Let him remember what Christ Jesus (see on 1 Tim. 1:1; especially footnote) did when he was testifying before an enemy of the truth. Before Pontius Pilate he stood firm, and, bearing witness before him by word and deed (Matt. 27:1, 2, 11–31; Mark 15:1–20; Luke 23:1–7, 13–25; John 18:28–19:16), thus made the beautiful confession, thereby proving himself to be “the faithful witness” (Rev. 1:5; 3:14).^[1]

How was Timothy to keep God’s command for personal holiness and pastoral responsibility?

Frist, he was to keep it unstained. The word unstained (ἄσπιλον; aspilon) means without fault and morally spotless. Timothy was not to allow anything to mar his personal holiness and moral character. Second, the young pastor was also to be free from reproach (ἀνεπίλημπτον; anepilempton) meaning to be morally above criticism.

Hence, let Timothy keep—that is, stand guard over, protect, and preserve—his commission. That commission, precept, or mandate, comprises all that he has been ordered to do with respect to the ministry of the gospel and the government of the church. Cf. 1 Tim. 6:20; then Matt. 28:20. He must, moreover, take care that his attitude and conduct is such that this commission remains “without spot” (see James 1:27; 2 Peter 3:14; cf. Eph. 5:27) and “above reproach” (see on 1 Tim. 3:2; literally, “not to be laid hold of,” hence, “irreprehensible,” “unassailable”).^[2]

Timothy’s due diligence to be a godly man and minister of the gospel was to be kept until the appearing of the Lord. Therefore, Paul was saying this command applied not only to Timothy but to all who serve the Lord. Until our death, or the Lord’s return, this solemn charge concerning personal discipline and pastoral responsibilities must be guarded. The word appearing (ἐπιφανείας; epiphaneias) is where we derive the English word epiphany.

A similar command comes to all those upon whom similar responsibility has been conferred. Everyone must keep his commission untainted and unsullied until the very day of his death, or, if the consummation of the ages should occur before that time—Paul never sets dates; see N.T.C. on 1 Thess. 5:1, 2—, then “until the appearing of our Lord Jesus Christ.” This appearing or manifestation is literally Christ’s epiphany, the first gleam of the dawn, namely, that dawn to which the believer looks forward with eager anticipation, the rising (never more to set!) of “the sun of righteousness with healing in its wings.” Cf. Mal. 1:11; 4:2; Is. 60:1–3; Luke 1:78, 79; Rev. 1:7; and for the word epiphany itself see N.T.C. on 2 Thess. 2:8; and cf. 2 Tim. 1:10; 4:1, 8; Titus 2:13.^[3]

All believers in Christ must obey this solemn charge. May the Lord provide each of us the strength and resolve to obey (Phil. 2:12-13). May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 204–205.

^[2] Ibid., 205.

^[3] Ibid., 205.

Deuteronomy 6:4–5 (ESV) – “⁴ “Hear, O Israel: The Lord our God, the Lord is one. ⁵ You shall love the Lord your God with all your heart and with all your soul and with all your might.”

The Bible teaches there is One God who exists in three persons: Father, Son and Holy Spirit. Each person possesses the divine essence.

In church history, there were two distinct viewpoints concerning the nature of God. The first was Homoiousia. This Greek word means “of a similar nature,” which was used by Arius in the fourth century to affirm that Jesus Christ was a supernatural heavenly being but not of the same nature as God the Father. The second was Homoousias. This Greek word means “of the same nature.” This was word used in the Nicene Creed to teach Jesus Christ was of the exact same nature as God the Father and therefore was fully divine as well as fully human.

There have been several errors throughout the church’s existence concerning the Trinity. The se erroneous views are as follows.

1. Modalism. The heretical teaching that holds that God is not really three distinct persons, but only one person who appears to people in different “modes” at different times. Also called Sabellianism. ^[1]
2. Arianism. The erroneous doctrine that denies the full deity of Jesus Christ and the Holy Spirit.^[2]
3. Tritheism. The belief that there are three gods.^[3]
4. Subordinationism. The heretical teaching that the Son was inferior or subordinate in being to God the Father. Also called ontological subordination, but different from economic subordination, which has been the historic view of the church.^[4]

What then is the biblical View of the Trinity?

God the Father. He is the Creator of all things (I Cor. 8:6; Heb. 12:9; James 1:17), the Father of Israel (Deut. 32:6; Isaiah 63:16), and the Father of all believers in Christ (Matt. 5:45; 6:6, 9, 14; Rom. 8:15; Gal. 4:4-7). God the Father is the First Person of the Trinity. John 1:14, 18; 8:54; 14:12-13), and who planned the word of redemption, creation, and providence (Eph. 1:3-6).

God the Son. He is the second person in the Trinity (John 1:1-18; Col.1:15-21; Heb. 1:1-3), the only begotten of the Father (John 1:14, 18; 3:16-18; Gal. 4:4). He is the Messiah chosen of the Father (Matt. 8:29; 26:63; John 1:49; 11:27; 17:1-5). He is eternally begotten of the Father (Psalm 2:1-7; Acts 13:33; Heb. 1:1-5), and who mediated the work of creation (John 1:1-3, 10; Heb. 1:1-3). The Son mediates the work of redemption. (Eph. 1:3-12; I Tim. 2:5).

God the Holy Spirit. He is the third person in the Trinity (John 14:16-17, 26; 15:26; 16:1-15; Rom. 8:26). He possesses intelligence (John 14:26), possesses emotion. (Isaiah 68:10; Eph. 4:30), possesses a will (Acts 16:7; I Cor. 12:11), proceeds from the Father and the Son (John 15:26; 16:7; Rom. 8:9l Gal. 4:6), and applies creation and redemption (Gen. 1:3; Job 26:13; Luke 1:35; John 3:34; I Cor. 12:4-11; Eph. 2:22).

Biblical Passages for the Trinity.

Isaiah 61:1 (ESV) – “The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; See Luke 4:17-18.

Matthew 28:19–20 (ESV) – “¹⁹ Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰ teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

2 Corinthians 13:14 (ESV) – “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.”

Revelation 1:4–6 (ESV) – “⁴ John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, ⁵ and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood ⁶ and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen.”

One author writes, “The doctrine of the Trinity is foundational to the Christian faith and to Christian living, since knowing God is at the heart of biblical religion and God is fully revealed as Father, Son, and Holy Spirit in the unfolding of the divine mystery. The one true and living God eternally exists in three distinct yet inseparable persons. The creeds and confession of the church summarize the essential biblical truths about the triunity of God, providing theological nuance and support for this foundational doctrine. Nevertheless, the doctrine of the Trinity has also been frequently misunderstood, misrepresented and perverted. Considering biblical support for the doctrine of the Trinity and its historical development will help us more accurately comprehend this precious truth.”

Have a blessed Lord’s Day.

Soli deo Gloria!

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^[1] Wayne Grudem, Bible Doctrine: Essential Teachings of the Christian Faith, ed. Alexander Grudem, Second Edition (Grand Rapids, MI: Zondervan Academic, 2022), 609.

^[2] Ibid.,  597.

^[3] Ibid.,  616.

^[4] Ibid., 615.

¹² Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.” (1 Timothy 6:12 (ESV)

The following message is by Dr. John Piper. He preached this sermon September 9, 1984. He entitled it Camaraderie in the Fight of Faith. This is the second and final installment.

Why Does the Apostle Paul Call It a Good Fight?

Let me suggest five reasons why the fight of faith is a good fight and not a bad one.

1. Because the Enemy Is Evil

First, it is a good fight because the enemy is evil. The enemy is unbelief and the Satanic forces behind it and the sins which come from it. When you set yourself to combat the forces that try to get you to trust in yourself instead of God, you oppose a very evil enemy. Therefore, it is a good fight.

2. Because We Are Not Left to Our Own Strength

Second, it is a good fight because we are not left to our own strength to fight. If we were, as Martin Luther says, “All our striving would be losing.” Philippians 2:12 says, “Work out your salvation with fear and trembling.” That’s the same as saying, “Fight the good fight of faith, and lay hold on eternal life.” But the next verse says, “For God is at work in you both to will and to do his good pleasure.” In other words, when a child of God fights the fight of faith, God is really the one who is behind that struggle giving the will and the power to defeat the enemy of unbelief. We are not left to ourselves to sustain faith. God fights for us and in us. Therefore, the fight of faith is a good fight.

3. Because It’s a Struggle to Let a Burden Be Carried for Us

Third, it is a good fight because it is not a struggle to carry a burden, but a struggle to let a burden be carried for us. The life of faith is not a burdened life! It is an unburdened life! The fight of faith is the struggle to trust God with the burdens of life. It’s a fight for freedom from worry. It’s a fight for hope, and peace, and joy which are all threatened by unbelief and doubt about God’s promises. And since freedom and hope and peace and joy are good, the fight to preserve them is a good fight.

4. Because It Involves Self-Humbling Not Self-Exaltation

Fourth, the fight of faith is good because, unlike most fights, it does not involve self-exaltation but self-humbling. Most fighting is not good because it is a proud attempt to prove our own strength at someone else’s expense. But the fight of faith is just the opposite. It’s a way of saying that we are weak and desperately need the mercy of God. By nature, we do not like to admit our helplessness. We do not like to say, “Apart from Christ I can do nothing” (John 15:5). But the very essence of faith is the admission of our sinful helplessness and the looking away from ourselves to God for mercy. This kind of humility is good. Therefore, the fight of faith is a good fight.

5. Because by It God Is Greatly Glorified

Fifth, the fight of faith is good because by it God is greatly glorified. When we devote ourselves to self-abasement with the purpose of casting all our hope on God, he is exalted in the world. Trusting in ourselves gets us glory. Trusting in the power of God gets him glory. And nothing in all the world is as good as the glory of God. Therefore, the fight of faith is a good fight.

In sum, then, the fight to maintain faith and lay hold on eternal life is a good fight because the enemy is evil; the strength to fight is given by God; the faith we pursue is not a burden but an unburdening; the fight involves self-humbling not self-exaltation; and God is glorified as we learn to trust him with all our cares and hopes.

How Do We Engage in This Fight Successfully?

Here we could talk for hours about the proper use of the Word of God in personal devotion and in preaching and teaching, remembering that, “Faith comes by hearing and hearing by the word of God” (Romans 10:17).

We could talk about prayer and the constant cry of the true saint, “I believe, Lord, help my unbelief” (Mark 9:24).

We could talk about the very ordinary disciplines of eating and sleeping and exercising which have far more effect on the perseverance of our faith than many realize.

Fighting the Fight Together Is Necessary Not Optional

But instead, we want to close by focusing on the foundation of the 20:20 Vision. The 20:20 Vision is a network of home cell-groups at Bethlehem. Pastor Steve will be saying more about the details in just a few moments. What I want you to see is that the foundation of this movement at Bethlehem is the doctrine that ALL CHRISTIANS MUST LAY HOLD ON ETERNAL LIFE BY FIGHTING THE GOOD FIGHT OF FAITH, and the truth that we must fight this fight together and not just in the privacy of our own lives.

Camaraderie in the fight of faith is not an optional fringe benefit of being a Christian. It is one of the God-ordained, essential ways of fighting the fight of faith and laying hold on eternal life.

Two passages in Hebrews make this very clear. Hebrews 3:12–13 says:

Take care, brethren, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. For we share in Christ, if only we hold our first confidence firm to the end.

According to this text fighting the good fight of faith means doing whatever God tells us to do to guard ourselves against an unbelieving heart and against becoming hardened by the deceitfulness of sin. So, the way that this text tells us to fight the fight faith is by exhorting one another.

“Exhort one another every day, as long as it is called ‘today,’ that none of you may be hardened by the deceitfulness of sin” (verse 13). This is what I mean by camaraderie in the fight of faith. The perseverance of my faith under God depends on the regular exhortations of Steve Roy and Tom Steller and Dean Palermo and Char Ransom. These are my comrades in the good fight of faith. Our fellowship in the Word together is not optional to me. Without the encouragement of this group of comrades, the faith I need to lead and serve Bethlehem would not survive.

The other text in Hebrews is 10:23–25.

Let us hold fast the confession of our hope without wavering, for he who promised is faithful; and let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.

According to this text the fight of faith is the struggle to hold fast the confession of our hope without wavering and keep on loving each other. And the way this text tells us to do this is not to neglect to meet together to stir each other up. The Christian life of faith and love cannot be lived successfully in isolation. God intends for us to gather in groups small enough to exhort each other and stir each other up. All the exhorting and all the stirring is not supposed to come from the pastor. The phrase “each other” means every believer can and should encourage and exhort and admonish and rebuke others in a small group of comrades. And all the more as we see the Last Day drawing near!

So, the answer to our final question is plain. How do we go about engaging in the fight of faith successfully? We must rediscover the age-old gift of camaraderie in the fight of faith. We must commit ourselves to some group of believers small enough to know each other’s needs and to exhort each other in the fight of faith. If you haven’t done this already, I urge you with all my heart not to rest until you have made this commitment.

And when you discover camaraderie in the fight of faith, you’ll experience another reason why Paul called it a good fight. Very few things in this life are sweeter than like-minded camaraderie in the greatest cause in the world.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

¹² Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.” (1 Timothy 6:12 (ESV)

The following message is by Dr. John Piper. He preached this sermon September 9, 1984. He entitled it Camaraderie in the Fight of Faith.

Paul’s Words to Everybody in the Church 

Some things in Paul’s letters to Timothy are designed for pastors in particular rather than for all Christians. But not verse 12 of 1 Timothy 6. When Paul says, “Fight the good fight of faith,” we can be sure he is not giving counsel that only pastors must follow.

This applies to everybody in the church. We know it does because every Christian needs faith, not just pastors. And we know it does because the next phrase is the goal not just of pastors but of all Christians: “Fight the good fight of faith; take hold of the eternal life to which you were called.” By fighting the good fight of faith, Timothy must lay hold on eternal life. But there are not two different ways to eternal life—one for pastors and one for the rest of the church. Therefore, we can know that what Paul commands in this verse is for all of us not just for Timothy or just for pastors.

So, the doctrine that I want to draw out of this portion of God’s word and press home to your hearts today is this: All Christians Must Lay Hold on Eternal Life by Fighting the Good Fight of Faith

Three Questions 

In handling the text, I will try to answer three questions:

1. In what sense is our fight a fight of faith?
2. Why does the apostle Paul call it a good fight?
3. How do we go about engaging in this fight successfully?

1. In What Sense Is Our Fight a Fight of Faith?

As I look at the context of Paul’s command to fight the good fight of faith, I see two ways to understand the term “fight of faith.”

Two Ways to Understand “Fight of Faith”

One would be this: since our faith is often threatened by doubt and unbelief, we must fight to maintain faith. So, the phrase “fight of faith” would mean: the struggle to keep on believing God, the fight to keep on trusting his promises.

The other way to understand the phrase “fight of faith” would be this: we must fight the fight of faith in the sense that faith is used as the weapon to attain some other victory beyond faith itself. The idea is not merely that we are fighting to maintain our faith, but that we are maintaining faith in order to attain some victory by means of faith.

I think both of these are in Paul’s mind and that the two always go together. The only reason I distinguish them is that there are people who try to deny that both are true or try to live as though both were not true. Let me try to illustrate both meanings of the phrase “fight of faith” from the context and from some other Scriptures.

The Fight to Maintain Faith

In the verse just before our text (v. 11), Paul commanded Timothy to aim at, or pursue, “righteousness, godliness and faith.” But since Timothy is already a believer, this command to pursue faith must mean that Paul is admonishing him to attain more faith or to hold on to the faith he has. This is what Paul means by the fight of faith (in the first sense). The goal of Timothy’s pursuit is faith itself.

So, there is a sense in which every one of us must keep on pursuing faith. We must not rest content as though the faith we have is all we need, or as though the faith we have will remain in our hearts without a fight against the forces of unbelief. If you begin to coast in your Christian life, or if you begin to let down your guard, thinking that some past act of faith will save you without any struggle to persevere, you may be rudely shocked on the judgment day.

In 2 Timothy 4:7 Paul says at the very end of his life, “I have fought the good fight, I have finished the race, I have kept the faith.” Fighting the fight of faith, finishing the race, and keeping faith all mean the same thing. Fighting the fight of faith is the struggle to keep the faith. And it’s a struggle that a true Christian never finally abandons until he attains the crown of righteousness from the Lord. So, the first meaning of the term “fight of faith,” is the fight to maintain faith, and it comes from the context of verse 11 and from 2 Timothy 4:7.

Fighting with Faith as a Weapon for a Further Victory

The other meaning of the term “fight of faith” is illustrated in verse 12 in the very next phrase: “take hold of eternal life.” The reason Paul adds this command right after the command to fight the good fight of faith is that eternal life is the goal to be attained by a successful fight of faith. Paul is saying, “Fight the good fight of faith, and in that way lay hold on eternal life.” So, the fight of faith is not just a fight to maintain faith (the first meaning); it is a fight to use faith as a weapon for attaining a victory beyond faith itself, namely, eternal life.

It’s just as if one of our coaches of the Olympic boxing team would have said to a fighter just as the third and decisive round started, “Fight the good fight, brother, and lay hold on the gold!” So, the term “fight of faith” means, in this second sense, fighting to win the (gold!) crown of eternal life by means of persevering in our faith.

From Pilgrim’s Progress to the American Church

One of the reasons there is so little deep, earnest, passionate concern for godliness in the contemporary church is that this truth is so little understood—the truth, namely, that eternal life is laid hold of only by a persevering fight of faith. There is today, by and large, a devil-may-care, cavalier, superficial attitude toward the on-going, daily intensity of personal faith because people do not believe that their eternal life depends on it. The last 200 years has seen an almost incredible devaluation of the fight of faith. We have moved a hundred miles from Pilgrim’s Progress where Christian labors and struggles and fights all his life until he is safe in the Celestial City. O, how different is the biblical view of the Christian life than the one prevalent in the American church.

James 1:12 says, “Blessed is the man who endures trial, for when he has stood the test, he will receive the crown of life which God has promised to those who love him.” The person who will receive the crown of eternal life is the person who successfully endures trial, that is, the person who fights the fight of faith and gets the victory over the temptation of unbelief.

Revelation 2:10 says to those who are being thrown in prison for their faith, “Be faithful unto death, and I will give you the crown of life.” This is very different from the mood of American Christianity. Here something infinite and eternal hangs on whether these Christians keep their faith in prison. But today worship services, Bible studies, prayer meetings, and fellowship gatherings in most churches do not have a spirit of earnestness and intensity and fervor and depth because people do not believe in their heart that anything significant is at stake—least of all their eternal life.

We have been poorly taught. And so, I urge each of you to return to the Scripture with eyes opened afresh to learn the doctrine of our text—that:

All Christians Must Lay Hold on Eternal Life by Fighting the Good Fight of Faith.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

¹² Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.” (1 Timothy 6:12 (ESV)

The Apostle Paul issued five commandments to his young protégé Timothy in the immediate context of I Timothy 6:11-16. The first was to flee the temptations of earthly riches (vs.11a). The second was to pursue righteousness, godliness, faith, love, steadfastness and gentleness (vs. 11b). The third was to fight the good fight of faith (vs. 12a). The fourth was to take hold of the eternal life.

To take hold of eternal life means to passionately, personally, and obediently seize the goal of pursuing holiness (I Peter 1:13-16). Paul described this pursuit in Romans 6:9-14, 8:1-8, 12:1-2, Philippians 3:12-16, and Colossians 3:1-17.  

Dr. John MacArthur writes, “Paul is here admonishing Timothy to “get a grip” on the reality of the matters at hand associated with eternal life, so that he would live and minister with a heavenly and eternal perspective” (Phil. 3:20; Col. 3:1-2).”

It is holiness God called Timothy to pursue. The phrase you were called (ἐκλήθης; eklethes) is an aorist, passive indicative verb. It means God decisively and at a particular point in time summoned Timothy to the task of pursuing holiness. It was this sovereign call unto salvation and sanctification which Timothy made the good confession. The word Paul used was ὡμολόγησας (homolegasas). It means at a particular point in time to acknowledge, admit, and declare one’s faith in Jesus Christ as Savior and Lord. This was done publicly, perhaps at Timothy’s baptism. Regardless, there were many witnesses.

At the evening of my public confession of faith in Jesus Christ in the waters of baptism there were many witnesses. Most of them remain dear friends over the past five decades. More than that, they are precious brothers and sisters in Christ.  

“One of the reasons there is so little deep, earnest, passionate concern for godliness in the contemporary church is that this truth is so little understood—the truth, namely, that eternal life is laid hold of only by a persevering fight of faith. There is today, by and large, a devil-may-care, cavalier, superficial attitude toward the on-going, daily intensity of personal faith because people do not believe that their eternal life depends on it. The last 200 years has seen an almost incredible devaluation of the fight of faith. We have moved a hundred miles from Pilgrim’s Progress where Christian labors and struggles and fights all his life until he is safe in the Celestial City. O, how different is the biblical view of the Christian life than the one prevalent in the American church,” explains Dr. John Piper.

Are you serious about living a godly life? God created us to be holy as He is holy (I Peter 1:13-16). Let us strive for such a lifestyle in practice which evidences our eternal life position, which again is only by grace alone, through God given faith alone, in Christ alone.

May the Lord’s truth and grace be found here.

Soli deo Gloria!  

¹² Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.” (1 Timothy 6:12 (ESV)

The Apostle Paul issued five commandments to his young protégé Timothy in the immediate context of I Timothy 6:11-16. The first was to flee the temptations of earthly riches (vs.11a). The second was to pursue righteousness, godliness, faith, love, steadfastness and gentleness (vs. 11b). The third was to fight the good fight of faith (vs. 12a). The fourth was to take hold of the eternal life. It is this fourth command which is examined today.

To take hold (ἐπιλαβοῦ; epilabou) is an aorist, middle imperative verb. It means at a decisive moment, Timothy was to passionately, personally and obediently be concerned for and to grasp an object. The object Paul had in mind was what he called the eternal life (αἰωνίου ζωῆς; aioniou zoes). This does not refer to salvation from the penalty of sin because such a salvation is always by grace alone, through God given faith alone, in the person and work of Jesus Christ alone. (Rom. 3:21-26; Eph. 2:1-9). Then what does Paul mean by this expression take hold of the eternal life?

“By putting up a successful fight, one is already getting a firm grip on (note the aorist tense now, in distinction from the present in the clause which precedes) everlasting life. This life pertains to the future age, to be sure, to the realm of glory, but in principle becomes the possession of the believer even here and now. It is actually ever-lasting, never-ending, life. Yet, though whenever the life so qualified pertains to man the quantitative idea is not excluded, the emphasis is on the qualitative: this is the life which manifests itself in fellowship with God, in partaking of his holiness, love, peace, and joy.” ^[1]

It is the life of what Paul described in several sections in his Epistle to the Romans. Consider the following biblical texts.

Romans 6:9–14 (ESV) – “⁹ We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. ¹⁰ For the death he died he died to sin, once for all, but the life he lives he lives to God. ¹¹ So you also must consider yourselves dead to sin and alive to God in Christ Jesus. ¹² Let not sin therefore reign in your mortal body, to make you obey its passions. ¹³ Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. ¹⁴ For sin will have no dominion over you, since you are not under law but under grace.” (See also Rom. 6:15-23).

Romans 8:5–8 (ESV) – “⁵ For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. ⁶ For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. ⁷ For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. ⁸ Those who are in the flesh cannot please God.” See Rom. 8:12-14)

Romans 12:1–2 (ESV) – “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. ² Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.”

Dr. John MacArthur writes, “Paul is here admonishing Timothy to “get a grip” on the reality of the matters at hand associated with eternal life, so that he would live and minister with a heavenly and eternal perspective” (Phil. 3:20; Col. 3:1-2).”  

Pastor Charles H. Spurgeon wrote, “LAY hold on eternal life.” Observe that this precept is preceded by another—“Fight the good fight of faith.” Those who lay hold on eternal life will have to fight for it. The way of the spiritual life is no easy one; we shall have to contest every step of the way along which it leads us. “Contest the good contest of the faith” would be an accurate rendering of the passage and a contest it is against the world, the flesh, and the devil. If we live unto God we shall need to war a daily warfare, and tread down the powers of death and hell.”

 Are you serious about living a godly life? God created us to be holy as He is holy (I Peter 1:13-16). Let us strive for such a lifestyle in practice which evidences our eternal life position, which again is only by grace alone, through God given faith alone, in Christ alone.

May the Lord’s truth and grace be found here.

Soli deo Gloria!  

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 204.

¹² Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.” (1 Timothy 6:12 (ESV)

One of the unfortunate reputations regarding believers in Christ has been they love to fight, particularly with each other. One wonders how many churches have begun from a church split caused by a previous disagreement among believers within another local congregation. More often than not, the disagreements are not over biblical truth but rather the carpet color in the nursery, how many electrical outlets should there be in a new church kitchen, and why the pastor’s wife does not sit in the front of the sanctuary during worship services. By the way, these are real examples.

When the Apostle Paul wrote to Timothy to fight the good fight of the faith, he had a particular perspective in mind. It is a perspective each believer in Christ must have.

To begin, the word fight (ἀγωνίζου; agonizou) is a present, middle, imperative verb. Therefore, the action is to be consistent, personal, and obeyed. The English word agonize comes from this Greek verb. It was used when referring to both military and athletic events. It refers to having the utmost concentration, and discipline.

Paul was giving a command and not making a suggestion. This is the third command Paul gave in the immediate context, along with flee and pursue (vs. 11).

To fight means to make every effort, to strive and struggle in the midst of conflict. In the context, the struggle is a spiritual one. Paul also stated this fight was a good fight. In other words, the conflict the apostle had in mind was a praiseworthy struggle. It was fitting and important.

2 Corinthians 10:1–5 (ESV) says, “I, Paul, myself entreat you, by the meekness and gentleness of Christ—I who am humble when face to face with you, but bold toward you when I am away!— ² I beg of you that when I am present I may not have to show boldness with such confidence as I count on showing against some who suspect us of walking according to the flesh. ³ For though we walk in the flesh, we are not waging war according to the flesh. ⁴ For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. ⁵ We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ.”

2 Timothy 4:1–2 (ESV) states, “I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: ² preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.”  

“Greco-Roman moralists often described moral struggles in terms of warfare, as did Jewish texts influenced by them (e.g., 4 Maccabees, where it refers to martyrdom). The image in the Greek here is not that of a war, however, but of another image the moralists equally exploited in a figurative manner: the wrestling match or athletic contest.”^[1]

The text continues to say fighting this good fight concerned the faith. Faith (πίστεως; pisteos) in this context refers to the trustworthy and dependable doctrine of biblical truth. This truth solely ordinates from the Lord (2 Peter 1:20-21). It is not to be changed or compromised.

“Paul follows the “flee and pursue” charge to Timothy by telling him to “fight the good fight” (1 Tim. 6:12). When we are fleeing sin and pursuing godliness, even on our best days there will be a battle in our lives. We must understand that this will be a constant struggle,” explains Dr. R. C. Sproul.

“Comparing the Christian life with a contest, the apostle continues his admonition in these words: Fight the noble fight of the faith. The sense is that Timothy must continue to fight this noble fight, just as he must continue to flee away from the vices of his opponents and to pursue the opposite virtues.”^[2]

How is the good fight going for you? Remember, the fight to which the Apostle referred to was not a fight over carpet colors, electrical outlets and seating charts. Rather, it was the fight to flee from sin and to pursue godliness. This requires a maximum effort of reading and meditating upon the Scriptures, prayer, serving one another and not loving the fallen world system of rebelliousness against the Lord (I John 2:15-17).

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 6:12.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 203.

¹¹ But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness.” (1 Timothy 6:11 (ESV)

What is the biblical alternative for the love of money? The Apostle Paul warned his young protégé Timothy (I Tim. 6:10), and the Holy Spirit warned all believers in Christ (2 Peter 1:20-21), about the devastation caused by the affection for silver and gold. What then should Christians pursue as their life’s goal?  

First of all, the Scriptures say in today’s text to flee. Paul wrote, flee these things (ταῦτα φεῦγε; tauta pheuge). This is a present, active imperative verb. It means to continuously, actively, and obediently run away from and avoid the love of money.

Paul wrote to Timothy and called him a man of God, and by extension this refers to all believers in Christ who evidence godly behaviors. They are individuals who are known by what they flee from (I Tim. 6:11), what they follow after (vs. 11), what they fight for (vs. 12), and to what they are faithful (vs. 13-14).

To pursue (δίωκε; dioke) means to stive and to make every effort to chase and practice something. The man of God is to conduct this pursuit presently, actively and obediently. This is a command from God and not a suggestion from a man. What is the man of God to pursue instead of the love of money?

The man of God’s pursuit is to be towards righteousness, godliness, faith, love, steadfastness, and gentleness. What is the meaning of these characteristics?

Righteousness (δικαιοσύνην; dikaiosynen) refers to doing what God requires. It is to do what is right in relationship to God and man. The focus is upon an individual’s outward behavior.

Godliness (εὐσέβειαν; eusebeian) This refers to personal piety. This is not only having appropriate beliefs but also a devout practice of biblical obligations.

Faith (πίστιν; pistin) in this context is the believer’s trustworthiness, commitment, dependability, and honor. Such a life of faith is because an individual is a person of faith. The believer’s faith is placed in the person and work of Jesus Christ alone.

Love (ἀγάπην;agapen) is a self-sacrificial love of the will. Every believer in Christ is to demonstrate this kind of love to all believers in Christ (I john 4:7-8). This love is based upon God’s love for sinners (John 3:16; I John 4 :9-10).  

Steadfastness (ὑπομονήν; hypomonen) refers to the ability to endure. What the believer endures are difficult circumstances (James 1:1-5; I Peter 1:1-7; 2:21-24; 3:13-17; 4:12-19).

Gentleness (πραϋπαθίαν; praupathian) means a mildness in behavior and attitude. This is in contrast with harshness when dealing with other people (I Peter 3:13-15).

“Paul began this concluding section of the epistle by turning directly to Timothy. The words but you are an emphatic contrast with “some people” of verse 10, who chase after riches. Timothy, as a man of God, was to do the opposite—to flee from all this, but chase instead after personal virtues that are of eternal value: righteousness, godliness (eusebeian; cf. 2:2; 3:16; 4:7–8; 6:3, 5–6; 2 Tim. 3:5; Titus 1:1), faith, love, endurance (hypomonēn, “steadfastness under adversity”), and gentleness. This list may be compared to both the fruit of the Spirit (Gal. 5:22–23) and the qualifications of elders (1 Tim. 3:1–3).”^[1]

Here is Paul’s solemn charge to Timothy himself. There is both a negative and a positive side (11). The fleeing from all this, although primarily referring to the seeking after wealth, probably includes all the previous advice about what to avoid. The positive side is expressed in spiritual terms. The six words of v 11 sum up the character of the Christian of which Timothy is to be an example.^[2]

In the believer’s life, there will always be the constant struggle of fleeing and pursuing. Many deny this by teaching either perfectionism or antinomianism. In other words, we must avoid the extremes of thinking we can achieve sinless perfection or we can sin with recklessness and be carnal. The Christian life is the constant battle of the push and pull between holiness and unholiness.

1 Peter 1:13–16 (ESV) says, “¹³ Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. ¹⁴ As obedient children, do not be conformed to the passions of your former ignorance, ¹⁵ but as he who called you is holy, you also be holy in all your conduct, ¹⁶ since it is written, “You shall be holy, for I am holy.”

May the Lord’s truth and grace be found here. Have a blessed day in the Lord as you flee and pursue.

Soli deo Gloria!  

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^[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 746–747.

^[2] Donald Guthrie, “1 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1303.

⁹ But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. ¹⁰ For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.” (1 Timothy 6:9–10 (ESV)

The following excerpt is by Dr. J. Ligon Duncan. His message is entitled The Love of Money. He preached this sermon Sunday, October 17, 2004.

Guard your heart against the pernicious love of money. The Apostle Paul goes on to say this: in verses seven through ten. He calls us to guard our hearts against the pernicious love of money. He says we brought nothing into this world, we cannot take anything out of it, either; if we have food and covering, with these we shall be content.

Now, my friends, no Christian is immune from an inordinate love of
money. You can be poverty stricken and living in the slums of San Paulo,
Brazil, and struggle with the love of money. When you are poverty stricken,
your temptation is to want something that you don’t’ have, and to think what you
don’t have will give you the satisfaction you’re looking for.

We have a different struggle. All of us have this struggle: we have so much we are both inclined to forget the One who has given us what we have; and we are inclined to enjoy the things we have received from His gracious hand more than we enjoy Him. 

We are tempted to view Him as a means to get what we really want, which are things which we think will give us satisfaction and fulfillment. In other words, instead of loving God and using the world, we use God to get the world which we love more than God. That is the challenge of affluence, and we are awash in the
wealthiest culture in the history of the world. We are Christians in the midst
of that affluent culture, and so we ourselves must be on guard against the
pernicious love of money.

Notice two things: Paul does not say that money is the root of all evil. This is not a proto-Marxist speech here. This is not a rant against capitalism. But he says “the love of money is the root of all sorts of evil.” When your desires are centered upon things and material blessing, when that is where your satisfaction and your
delight and your security come from, ah! then you’re in trouble, because God
wants us to depend upon Him. He wants us to love Him and use the world, not use
Him and love the world.

Paul also doesn’t say that the love of money is the root of all evil. That’s how the King James translated this passage, and that’s a perfectly good literal translation, but this is one of those passages where Paul clearly uses “all” to mean not “every
last one,” but “every category, all sorts, all kinds of evil.” Paul in this
very book will show several roots of other sins, but here he is saying that the
love of money is the root of all kinds of sins. The New Testament bears that
out, doesn’t it? I’m haunted by the last phrase of verse ten, aren’t you?

“Some by longing for it have wandered away from the faith, and pierced themselves with many griefs.” You can think about that very thing in the New Testament.

Ananias and Sapphira; Simon Magus, who wanted to buy the extraordinary gifts of
the Spirit so that he could make money; Judas, who sold our Savior for thirty
pieces of silver; and even more heartbreaking than that, the rich young elder
who came to Jesus to ask Him how he could have eternal life–and he went away
sorrowing, we’re told in the gospels, when Jesus told him to sell everything
that he had and follow Him, “because he had many things.” And his contentment,
his fulfillment, his satisfaction was in those things.

We think of him wandering away from the faith. There he was, standing in front of his God and Savior, and he left Him because he had chosen to serve mammon rather than God. This is why Jesus is so concerned that we are determined to use the material blessings that God gives us: not to worship them, not to love them, not to find our ultimate delight in them, not to find our fulfillment or our security in
them.

By the way, that’s one way that stewardship to the church works. When you give for the building of Christ’s kingdom, one of the things that it does is it teaches you to trust that the Lord will provide for you in that you have given away for His work. It’s a blessing to give that away, and then to depend on, “Lord, you’re going to have to bring in what I need. I’m committing to support Your work, trusting that You will support my family’s needs.”

No, guard your heart against the pernicious love of money, Paul says. In this passage, Paul not only gives us words whereby we can detect false teaching, but he searches our own hearts to see if we love God more than we love things. I don’t know of a greater challenge for us as a congregation than that. Many sins and temptations we grapple with and wrestle against, but that one is one whereby we will be measured, friends. Let us pray that God, by His Spirit, would help us to love Christ, to love His kingdom, and to seek Him first and then let God add the other things.

May the Lord’s truth and grace be found here.

Soli deo Gloria!