返回Chapter 6
Chapter 6
Chapter Six
1 Tim. 6:1. Slaves who are under the yoke should regard their own masters as worthy of all honor, so that the name of God and the teaching may not be blasphemed.
Teach them, he says, and exhort them, so that even though their masters are unbelievers, they should obey them, showing them every honor in both words and deeds. For do not think that you are free because you are a believer: you are free in spiritual nature, you freely approach the Lord, but you are a slave in body. Freedom itself, I say, consists in serving in the name of Christ. And an unbeliever, if he sees a prideful slave, will revile the teaching as inciting rebellion. But if he sees that a slave obeys with love, he will rather marvel at the teaching, which corrects even slavish habits that are difficult to reform.
1 Tim. 6:2. Those who have believing masters must not treat them with negligence because they are brothers; but must serve them all the more, because they are faithful and beloved and do good [to them].
It is not right that, because you have come to have your master as a brother by virtue of baptism, you should treat him carelessly; on the contrary, find in this very thing a motivation to serve and be subject to him with even greater zeal, because he too is faithful and beloved, that is, a brother instead of a master. Then remember that he is also your benefactor, who concerns himself and takes care of you, to feed you, to clothe you, and to satisfy your every other need and necessity — so that he has many claims upon you, besides the fact that he purchased you. By saying "beloved," the apostle drives out fear, which servants, having toward their masters, often fall into hatred of them — and in its place introduces love. Thus, he says, those who receive benefits, that is, the slaves, ought to serve all the more. To make a convenient transition in his discourse, he adds this, while in the expression "they are faithful and beloved" the word "masters" must be understood. Or it can simply be understood as the text says: "and they benefit [them]," that is, the masters who diligently strive to do good to their slaves.
1 Tim. 6:2. Teach these things and exhort.
A teacher needs not only authority, which is expressed by the word "teach," but also gentleness, which is contained in the present expression: "exhort." For he is a physician, and a physician sometimes uses gentleness, and sometimes also strict compulsion.
1 Tim. 6:3–4. If anyone teaches otherwise and does not follow the sound words of our Lord Jesus Christ and the teaching of godliness, he is proud, knowing nothing.
Do you see that complete ignorance drives a person to madness and makes him arrogant, so that whoever does not accept sound teaching is proud? And pride is to a sick soul what inflammation is to a bodily wound. So then, if he had not become proud, he would have accepted the teaching of the Lord, Who humbled Himself, washed the feet of the disciples, and said: "Learn from Me, for I am gentle and lowly" (Matt. 11:29). He called blessed the "poor in spirit" (Matt. 5:3); He sent the tax collector away justified for his humility (Luke 18:13–14). Whoever does not accept this and does not know it is undoubtedly proud.
1 Tim. 6:4. But infected [with a passion] for disputes and quarrels over words.
So, contention is a disease: for where there is no faith, everything is sick; there only a war of words flares up and nothing more – wherein the more skilled in debate strains to overthrow the other. Faith is the eye; he who has no eyes finds nothing, but only searches.
1 Tim. 6:4. From which arise envy, strife, evil speakings, wicked suspicions.
That is, from contentions are born harmful dogmas. When we give ourselves over to contentions, we begin to blaspheme and to think about God what we ought not.
1 Tim. 6:5. Empty disputes (διαπαρατριβαὶ).
By "pouring from empty to empty" – diatribe – idle conversations were usually meant. Or because just as mangy sheep, when they rub against healthy ones, infect them too with their disease, so also the heterodox rub up against others with their conversations, paratribomenoi, and corrupt them.
1 Tim. 6:5. Among men of corrupt minds, devoid of the truth, who suppose that godliness is a means of gain.
Do you see that disputes give birth to shameful gain? And rightly so. For these quarrelers, attracting to themselves a greater number of disciples, exploit them, and contend more and more in disputes in order to attract them to themselves more and more.
1 Tim. 6:5. Withdraw from such people.
He did not say: engage with them and fight, but: "withdraw," that is, "after the first and second admonition" (Titus 3:10). For those who fight over profit and money, when and with what can they be persuaded? Therefore withdraw from those people who are incorrigible.
1 Tim. 6:6. It is a great gain to be godly and content.
Those disputants, he says, do not consider being pious an acquisition. But there is acquisition in piety as well, only not the kind they suppose, but a far higher one. In it the acquisition is not when you have, but when you do not have, for it teaches contentment. And contentment is a great and lasting wealth. Therefore let not the pious lose heart, as though they were without possessions.
1 Tim. 6:7. For we brought nothing into the world; it is clear that we cannot carry anything out of it either.
The Apostle shows that the gain which those people seek has no significance whatsoever. For it remains here and does not accompany us there. Therefore, what need have we of surplus, if we shall carry nothing with us there?
1 Tim. 6:8. Having food and clothing, let us be content with these.
He defines here in what one should find contentment, and says: in having only as much as is sufficient for sustenance, and not for pleasure; one should clothe oneself with what protects the body, and this can be fulfilled even by simple clothing.
1 Tim. 6:9. But those who desire to be rich fall into temptation and a snare.
The Apostle persuades with a proof taken from this world. I do not touch upon the future, he says, but look at what happens here. He did not say "those who are rich," but "those who desire to be rich." For anyone, even while possessing wealth, can manage it well, because to despise it and distribute it to the poor is not the act of those who desire to be rich. "They fall into temptation and a snare," since they sin against the faith, and are surrounded by dangers on account of their wealth, and fear everyone.
1 Tim. 6:9. And into many foolish and harmful lusts.
Isn't it truly senseless to feed monkeys and cats, to keep wild animals and fish locked up in one's palaces, to adorn horses with gold, to raise water to the rooftop, to admire gleaming mirror-like floors in the house? This is senseless and harmful — harmful to the soul's welfare and exhausting of sensory goods. And many have perished because they pursued unlawful power.
1 Tim. 6:9. Which plunge people.
So ascending upward becomes impossible for them.
1 Tim. 6:9. Into ruin and destruction.
Of course, as has been said, both the destruction here and the one to come.
1 Tim. 6:10. For the root of all evils is the love of money.
He spares not the living, nor does he spare the dead, but robs even them, rises up against parents and brothers, and sacrilegiously steals what belongs to God. Cast out the love of money — and there will be no wars, no enmity, no fornication; for the harlot gives herself over to lewdness for the sake of money.
1 Tim. 6:10. Which some having given themselves over to, have strayed from the faith.
Love of money, riveting all of a person's attention to itself, does not allow him to see the path of truth. For how will a lover of money believe the Gospel, which introduces poverty? This is impossible.
1 Tim. 6:10. And they subjected themselves to many sorrows.
Already in this life they have nailed themselves. Indeed, how many griefs do they experience? How much do they weep? And it is well said: "pierced." For the cares of riches are like a thorn bush, as the Lord also said (Matt. 13:22). From whatever side one touches it, one draws blood upon one's hands, inflicting upon oneself wounds and pain.
1 Tim. 6:11. But you, O man of God.
Great is this dignity! True, all people are God's, but especially the righteous — not only because they are God's creatures, but also because of their closeness to God. If you are a man of God, then do not seek that which turns you away from God, but what?
1 Tim. 6:11. Flee from this, and pursue righteousness.
Do both with intense diligence. He did not say withdraw and approach, but: "flee these things and pursue righteousness," so as not to rob anyone, as those who wish to become rich do.
1 Tim. 6:11. Godliness.
He means the dogmas.
1 Tim. 6:11. Faith.
Which does not admit of investigation.
1 Tim. 6:11. Love.
That is, in a correct way of life, for its foundation is love.
1 Tim. 6:11. Patience, meekness.
From love comes patience and meekness. For love endures all things and is long-suffering.
1 Tim. 6:12. Fight the good fight of faith.
That is, stand for the faith immovably and invincibly — by the power of the word and by a blameless life.
1 Tim. 6:12. Hold fast to eternal life.
Here is the great reward for the struggle — eternal life.
1 Tim. 6:12. To which you were also called.
For you are called to the hope of eternal life.
1 Tim. 6:12. And confessed the good confession before many witnesses.
Here the apostle praises his boldness and courage, as one who confessed Christ amid dangers. Or he speaks of the confession that takes place at baptism, when we confess that we renounce Satan and unite ourselves to Christ. Note that what is required is not confession alone, but also endurance, so as to remain faithful to one's confession at all times, so as not to fall away from it even during severe persecution.
1 Tim. 6:13. Before God, who gives life to all things, and before Christ Jesus, who testified before Pontius Pilate the good confession, I charge you.
Multiplying fear and making the disciple more unwavering, he calls God as witness, showing that these are not human testaments, with the purpose that, having it always in mind, he would by the remembrance of this bring his soul to trembling. "Who gives life to all things." Here is contained encouragement amid dangers and a remembrance of the resurrection; it is as if the apostle says: do not fear death, for you are a servant of God, Who can give life to all things. "And before Christ Jesus, Who witnessed." Again from the example of the Teacher he draws instruction. As He witnessed, so must we also imitate Him. Being asked by Pilate: "So then, You are a King?" – He answered: "For this I was born and came into the world, to bear witness to the truth" (Jn. 18:37). And much else He witnessed and confessed.
1 Tim. 6:14. To keep the commandment purely and blamelessly.
That is, so that neither in dogmas nor in life would you stain yourself with anything.
1 Tim. 6:14. Even until the appearing of our Lord Jesus Christ.
That is, until your death, until your departure. However, he did not say it that way, but said: "even until the appearing," in order to encourage him more, reminding him also of that fearful glory.
1 Tim. 6:15–16. Which in His own time He will reveal.
That is, at a fitting, predetermined time. Therefore do not grieve that it has not yet come.
1 Tim. 6:15. Blessed and only Mighty One.
And the apostle says this for consolation, so that Timothy would not look upon the seemingly blissful goods of this world, but would fix his gaze upon the One alone Who is blessedness itself, in Whom there is neither sorrow nor sighing; so that he would not fear any earthly rulers and kings. At the same time, he prepares him for what His coming will reveal. For He is "the only Mighty One." All of this is said about the Son. And the word "only" the apostle used to contrast Him with men, or with false gods, but not in relation to the other Persons of the Most Holy Trinity.
1 Tim. 6:15–16. King of kings and Lord of lords, who alone has immortality.
The Lord alone possesses immortality by essence; angels, although immortal, are so not by nature but by grace. Therefore, they do not have immortality, but are partakers of immortality.
1 Tim. 6:16. Which dwells in unapproachable light.
Can He really be defined by place? Or is the light one thing and He Himself another? Of course, He Himself is also light. Do you see to what degree language becomes feeble when we wish to utter something great? This light is unapproachable, because, on account of its immeasurable radiance, no one can approach it.
1 Tim. 6:16. Which no man has seen nor can see.
That is, according to the Divinity. He was seen and is visible only according to the humanity. Saint John Chrysostom understands it such that in the above-said it is spoken concerning the Son, and in what follows chiefly concerning the Father, although these words are applicable also to the Son and to the Spirit.
1 Tim. 6:16. To Him be honor and eternal dominion! Amen.
So, if His dominion is eternal, then you must not fear, even though it is not revealed now. If His honor is eternal, then you must not despair, even though He is not honored now. We can only do this blamelessly — that is, glorify Him, and not curiously investigate Him. The apostle explains the teaching about God here in a timely manner. For since he called God as a witness, he also describes His glory, in order to move the listener more deeply.
1 Tim. 6:17. Those who are rich in the present age.
There are also other rich people, but not in the present age, rather in the future one — these are the righteous.
1 Tim. 6:17. Exhort them not to think highly of themselves.
For wealth arouses arrogance and vainglory.
1 Tim. 6:17. And they hoped not in uncertain riches.
Immediately he humbles them. Why, he says, do you boast in a support that is unfaithful, easily destroyed, and unstable?
1 Tim. 6:17. But on the living God, who gives us all things richly for enjoyment.
That is, air, water, light, the changes of seasons, times, and everything else He gave with greater generosity, although selfishness attributes to itself everything it receives. From this learn that God enriched man by giving him everything without division. Therefore it is in vain that anyone grieves over being poor.
1 Tim. 6:18. That they do good, that they be rich in good works.
From the general instruction "exhort" them "to do good" the following also follows: if you wish to become rich, become rich in doing good.
1 Tim. 6:18. Ready to give.
This refers to money.
1 Tim. 6:18. Willing to share.
This refers to love. By sociable, understand talkative, affable people.
1 Tim. 6:19. Laying up in store for themselves a treasure, a good foundation for the future.
Where there is a foundation, everything is firm and immovable. And since the blessings of virtue and of the age to come are constant, the apostle also mentioned this in regard to the foundation.
1 Tim. 6:19. To attain eternal life.
For the performance of good deeds, which he called the foundation, can procure the enjoyment of that life.
1 Tim. 6:20. O Timothy! Guard what has been entrusted to you.
Keep all that I have commanded you, for these are the commandments of the Lord; take nothing away from them.
1 Tim. 6:20. Turning away from ungodly empty talk.
Namely, impure and filthy ones. Consequently, there exists empty talk that is not foul. Saint John Chrysostom understands by this word novelties of teaching – κενοφωνίας – having written, it seems, this word with the diphthong αι (καινοφωνίας).
1 Tim. 6:20. And contradictions of falsely-named knowledge.
For where there is no faith, but everything is the fruit of human reasoning, there is no knowledge, and the name is falsely applied. Note that there are contradictions to which one should not even respond, but rather avoid them and not associate with people who are ready for contradictions.
1 Tim. 6:21. Which some having given themselves over to, have strayed from the faith.
Whoever follows mere human reasonings inevitably misses the harmony and the goal of faith. For faith does not admit of intellectual comprehensions. I think the apostle says all this about the Gnostics known at that time, who were filled with every impurity, which he also called "profane and vain babblings" (1 Tim. 6:20). Among them, the representative of this heresy was Nicolaus, one of the seven deacons.
1 Tim. 6:21. Grace be with you. Amen.
As a seal upon everything, he wishes him grace, by which every good thing is both given and preserved. May we all be partakers of it, not squandering the blessings received from it, but by it preserving them and glorifying Christ, the Giver of graces, with the Father and the Holy Spirit: to Him be glory unto the ages of ages. Amen.
1 Tim. 6:1. Slaves who are under the yoke should regard their own masters as worthy of all honor, so that the name of God and the teaching may not be blasphemed.
Teach them, he says, and exhort them, so that even though their masters are unbelievers, they should obey them, showing them every honor in both words and deeds. For do not think that you are free because you are a believer: you are free in spiritual nature, you freely approach the Lord, but you are a slave in body. Freedom itself, I say, consists in serving in the name of Christ. And an unbeliever, if he sees a prideful slave, will revile the teaching as inciting rebellion. But if he sees that a slave obeys with love, he will rather marvel at the teaching, which corrects even slavish habits that are difficult to reform.
1 Tim. 6:2. Those who have believing masters must not treat them with negligence because they are brothers; but must serve them all the more, because they are faithful and beloved and do good [to them].
It is not right that, because you have come to have your master as a brother by virtue of baptism, you should treat him carelessly; on the contrary, find in this very thing a motivation to serve and be subject to him with even greater zeal, because he too is faithful and beloved, that is, a brother instead of a master. Then remember that he is also your benefactor, who concerns himself and takes care of you, to feed you, to clothe you, and to satisfy your every other need and necessity — so that he has many claims upon you, besides the fact that he purchased you. By saying "beloved," the apostle drives out fear, which servants, having toward their masters, often fall into hatred of them — and in its place introduces love. Thus, he says, those who receive benefits, that is, the slaves, ought to serve all the more. To make a convenient transition in his discourse, he adds this, while in the expression "they are faithful and beloved" the word "masters" must be understood. Or it can simply be understood as the text says: "and they benefit [them]," that is, the masters who diligently strive to do good to their slaves.
1 Tim. 6:2. Teach these things and exhort.
A teacher needs not only authority, which is expressed by the word "teach," but also gentleness, which is contained in the present expression: "exhort." For he is a physician, and a physician sometimes uses gentleness, and sometimes also strict compulsion.
1 Tim. 6:3–4. If anyone teaches otherwise and does not follow the sound words of our Lord Jesus Christ and the teaching of godliness, he is proud, knowing nothing.
Do you see that complete ignorance drives a person to madness and makes him arrogant, so that whoever does not accept sound teaching is proud? And pride is to a sick soul what inflammation is to a bodily wound. So then, if he had not become proud, he would have accepted the teaching of the Lord, Who humbled Himself, washed the feet of the disciples, and said: "Learn from Me, for I am gentle and lowly" (Matt. 11:29). He called blessed the "poor in spirit" (Matt. 5:3); He sent the tax collector away justified for his humility (Luke 18:13–14). Whoever does not accept this and does not know it is undoubtedly proud.
1 Tim. 6:4. But infected [with a passion] for disputes and quarrels over words.
So, contention is a disease: for where there is no faith, everything is sick; there only a war of words flares up and nothing more – wherein the more skilled in debate strains to overthrow the other. Faith is the eye; he who has no eyes finds nothing, but only searches.
1 Tim. 6:4. From which arise envy, strife, evil speakings, wicked suspicions.
That is, from contentions are born harmful dogmas. When we give ourselves over to contentions, we begin to blaspheme and to think about God what we ought not.
1 Tim. 6:5. Empty disputes (διαπαρατριβαὶ).
By "pouring from empty to empty" – diatribe – idle conversations were usually meant. Or because just as mangy sheep, when they rub against healthy ones, infect them too with their disease, so also the heterodox rub up against others with their conversations, paratribomenoi, and corrupt them.
1 Tim. 6:5. Among men of corrupt minds, devoid of the truth, who suppose that godliness is a means of gain.
Do you see that disputes give birth to shameful gain? And rightly so. For these quarrelers, attracting to themselves a greater number of disciples, exploit them, and contend more and more in disputes in order to attract them to themselves more and more.
1 Tim. 6:5. Withdraw from such people.
He did not say: engage with them and fight, but: "withdraw," that is, "after the first and second admonition" (Titus 3:10). For those who fight over profit and money, when and with what can they be persuaded? Therefore withdraw from those people who are incorrigible.
1 Tim. 6:6. It is a great gain to be godly and content.
Those disputants, he says, do not consider being pious an acquisition. But there is acquisition in piety as well, only not the kind they suppose, but a far higher one. In it the acquisition is not when you have, but when you do not have, for it teaches contentment. And contentment is a great and lasting wealth. Therefore let not the pious lose heart, as though they were without possessions.
1 Tim. 6:7. For we brought nothing into the world; it is clear that we cannot carry anything out of it either.
The Apostle shows that the gain which those people seek has no significance whatsoever. For it remains here and does not accompany us there. Therefore, what need have we of surplus, if we shall carry nothing with us there?
1 Tim. 6:8. Having food and clothing, let us be content with these.
He defines here in what one should find contentment, and says: in having only as much as is sufficient for sustenance, and not for pleasure; one should clothe oneself with what protects the body, and this can be fulfilled even by simple clothing.
1 Tim. 6:9. But those who desire to be rich fall into temptation and a snare.
The Apostle persuades with a proof taken from this world. I do not touch upon the future, he says, but look at what happens here. He did not say "those who are rich," but "those who desire to be rich." For anyone, even while possessing wealth, can manage it well, because to despise it and distribute it to the poor is not the act of those who desire to be rich. "They fall into temptation and a snare," since they sin against the faith, and are surrounded by dangers on account of their wealth, and fear everyone.
1 Tim. 6:9. And into many foolish and harmful lusts.
Isn't it truly senseless to feed monkeys and cats, to keep wild animals and fish locked up in one's palaces, to adorn horses with gold, to raise water to the rooftop, to admire gleaming mirror-like floors in the house? This is senseless and harmful — harmful to the soul's welfare and exhausting of sensory goods. And many have perished because they pursued unlawful power.
1 Tim. 6:9. Which plunge people.
So ascending upward becomes impossible for them.
1 Tim. 6:9. Into ruin and destruction.
Of course, as has been said, both the destruction here and the one to come.
1 Tim. 6:10. For the root of all evils is the love of money.
He spares not the living, nor does he spare the dead, but robs even them, rises up against parents and brothers, and sacrilegiously steals what belongs to God. Cast out the love of money — and there will be no wars, no enmity, no fornication; for the harlot gives herself over to lewdness for the sake of money.
1 Tim. 6:10. Which some having given themselves over to, have strayed from the faith.
Love of money, riveting all of a person's attention to itself, does not allow him to see the path of truth. For how will a lover of money believe the Gospel, which introduces poverty? This is impossible.
1 Tim. 6:10. And they subjected themselves to many sorrows.
Already in this life they have nailed themselves. Indeed, how many griefs do they experience? How much do they weep? And it is well said: "pierced." For the cares of riches are like a thorn bush, as the Lord also said (Matt. 13:22). From whatever side one touches it, one draws blood upon one's hands, inflicting upon oneself wounds and pain.
1 Tim. 6:11. But you, O man of God.
Great is this dignity! True, all people are God's, but especially the righteous — not only because they are God's creatures, but also because of their closeness to God. If you are a man of God, then do not seek that which turns you away from God, but what?
1 Tim. 6:11. Flee from this, and pursue righteousness.
Do both with intense diligence. He did not say withdraw and approach, but: "flee these things and pursue righteousness," so as not to rob anyone, as those who wish to become rich do.
1 Tim. 6:11. Godliness.
He means the dogmas.
1 Tim. 6:11. Faith.
Which does not admit of investigation.
1 Tim. 6:11. Love.
That is, in a correct way of life, for its foundation is love.
1 Tim. 6:11. Patience, meekness.
From love comes patience and meekness. For love endures all things and is long-suffering.
1 Tim. 6:12. Fight the good fight of faith.
That is, stand for the faith immovably and invincibly — by the power of the word and by a blameless life.
1 Tim. 6:12. Hold fast to eternal life.
Here is the great reward for the struggle — eternal life.
1 Tim. 6:12. To which you were also called.
For you are called to the hope of eternal life.
1 Tim. 6:12. And confessed the good confession before many witnesses.
Here the apostle praises his boldness and courage, as one who confessed Christ amid dangers. Or he speaks of the confession that takes place at baptism, when we confess that we renounce Satan and unite ourselves to Christ. Note that what is required is not confession alone, but also endurance, so as to remain faithful to one's confession at all times, so as not to fall away from it even during severe persecution.
1 Tim. 6:13. Before God, who gives life to all things, and before Christ Jesus, who testified before Pontius Pilate the good confession, I charge you.
Multiplying fear and making the disciple more unwavering, he calls God as witness, showing that these are not human testaments, with the purpose that, having it always in mind, he would by the remembrance of this bring his soul to trembling. "Who gives life to all things." Here is contained encouragement amid dangers and a remembrance of the resurrection; it is as if the apostle says: do not fear death, for you are a servant of God, Who can give life to all things. "And before Christ Jesus, Who witnessed." Again from the example of the Teacher he draws instruction. As He witnessed, so must we also imitate Him. Being asked by Pilate: "So then, You are a King?" – He answered: "For this I was born and came into the world, to bear witness to the truth" (Jn. 18:37). And much else He witnessed and confessed.
1 Tim. 6:14. To keep the commandment purely and blamelessly.
That is, so that neither in dogmas nor in life would you stain yourself with anything.
1 Tim. 6:14. Even until the appearing of our Lord Jesus Christ.
That is, until your death, until your departure. However, he did not say it that way, but said: "even until the appearing," in order to encourage him more, reminding him also of that fearful glory.
1 Tim. 6:15–16. Which in His own time He will reveal.
That is, at a fitting, predetermined time. Therefore do not grieve that it has not yet come.
1 Tim. 6:15. Blessed and only Mighty One.
And the apostle says this for consolation, so that Timothy would not look upon the seemingly blissful goods of this world, but would fix his gaze upon the One alone Who is blessedness itself, in Whom there is neither sorrow nor sighing; so that he would not fear any earthly rulers and kings. At the same time, he prepares him for what His coming will reveal. For He is "the only Mighty One." All of this is said about the Son. And the word "only" the apostle used to contrast Him with men, or with false gods, but not in relation to the other Persons of the Most Holy Trinity.
1 Tim. 6:15–16. King of kings and Lord of lords, who alone has immortality.
The Lord alone possesses immortality by essence; angels, although immortal, are so not by nature but by grace. Therefore, they do not have immortality, but are partakers of immortality.
1 Tim. 6:16. Which dwells in unapproachable light.
Can He really be defined by place? Or is the light one thing and He Himself another? Of course, He Himself is also light. Do you see to what degree language becomes feeble when we wish to utter something great? This light is unapproachable, because, on account of its immeasurable radiance, no one can approach it.
1 Tim. 6:16. Which no man has seen nor can see.
That is, according to the Divinity. He was seen and is visible only according to the humanity. Saint John Chrysostom understands it such that in the above-said it is spoken concerning the Son, and in what follows chiefly concerning the Father, although these words are applicable also to the Son and to the Spirit.
1 Tim. 6:16. To Him be honor and eternal dominion! Amen.
So, if His dominion is eternal, then you must not fear, even though it is not revealed now. If His honor is eternal, then you must not despair, even though He is not honored now. We can only do this blamelessly — that is, glorify Him, and not curiously investigate Him. The apostle explains the teaching about God here in a timely manner. For since he called God as a witness, he also describes His glory, in order to move the listener more deeply.
1 Tim. 6:17. Those who are rich in the present age.
There are also other rich people, but not in the present age, rather in the future one — these are the righteous.
1 Tim. 6:17. Exhort them not to think highly of themselves.
For wealth arouses arrogance and vainglory.
1 Tim. 6:17. And they hoped not in uncertain riches.
Immediately he humbles them. Why, he says, do you boast in a support that is unfaithful, easily destroyed, and unstable?
1 Tim. 6:17. But on the living God, who gives us all things richly for enjoyment.
That is, air, water, light, the changes of seasons, times, and everything else He gave with greater generosity, although selfishness attributes to itself everything it receives. From this learn that God enriched man by giving him everything without division. Therefore it is in vain that anyone grieves over being poor.
1 Tim. 6:18. That they do good, that they be rich in good works.
From the general instruction "exhort" them "to do good" the following also follows: if you wish to become rich, become rich in doing good.
1 Tim. 6:18. Ready to give.
This refers to money.
1 Tim. 6:18. Willing to share.
This refers to love. By sociable, understand talkative, affable people.
1 Tim. 6:19. Laying up in store for themselves a treasure, a good foundation for the future.
Where there is a foundation, everything is firm and immovable. And since the blessings of virtue and of the age to come are constant, the apostle also mentioned this in regard to the foundation.
1 Tim. 6:19. To attain eternal life.
For the performance of good deeds, which he called the foundation, can procure the enjoyment of that life.
1 Tim. 6:20. O Timothy! Guard what has been entrusted to you.
Keep all that I have commanded you, for these are the commandments of the Lord; take nothing away from them.
1 Tim. 6:20. Turning away from ungodly empty talk.
Namely, impure and filthy ones. Consequently, there exists empty talk that is not foul. Saint John Chrysostom understands by this word novelties of teaching – κενοφωνίας – having written, it seems, this word with the diphthong αι (καινοφωνίας).
1 Tim. 6:20. And contradictions of falsely-named knowledge.
For where there is no faith, but everything is the fruit of human reasoning, there is no knowledge, and the name is falsely applied. Note that there are contradictions to which one should not even respond, but rather avoid them and not associate with people who are ready for contradictions.
1 Tim. 6:21. Which some having given themselves over to, have strayed from the faith.
Whoever follows mere human reasonings inevitably misses the harmony and the goal of faith. For faith does not admit of intellectual comprehensions. I think the apostle says all this about the Gnostics known at that time, who were filled with every impurity, which he also called "profane and vain babblings" (1 Tim. 6:20). Among them, the representative of this heresy was Nicolaus, one of the seven deacons.
1 Tim. 6:21. Grace be with you. Amen.
As a seal upon everything, he wishes him grace, by which every good thing is both given and preserved. May we all be partakers of it, not squandering the blessings received from it, but by it preserving them and glorifying Christ, the Giver of graces, with the Father and the Holy Spirit: to Him be glory unto the ages of ages. Amen.