O Timothy, guard what has been entrusted to you. Avoid irreverent, empty chatter and the opposing arguments of so-called "knowledge,"
The parting counsel of the apostle goes back upon the substance of all his past counsels. It includes a positive and a negative counsel.
I. A POSITIVE COUNSEL. "O Timothy, keep the deposit" entrusted to thee. This refers to the doctrine of the gospel. It is "the faith once delivered to the saints" (Jude 1:3).
1. The doctrine of the gospel is thus not something discovered by man, but delivered to man.
2. It is placed in the hands of Timothy as a trustee, to be kept for the use of others. It is a treasure in earthen vessels, to be jealously guarded against robbers and foes.
3. If it is kept, it will in turn keep us.
II. A NEGATIVE COUNSEL. "Avoiding profane and vain babblings, and oppositions of knowledge falsely so called: which some professing erred concerning the faith."
1. The duty of turning away from empty discourses and the ideas of a false knowledge.
(1) Such things were utterly profitless as to spiritual result.
(2) They were antagonistic to the doctrine of godliness; for they represented theories of knowledge put forth by false teachers, which ripened in due time into the bitter Gnosticism of later times. It was a knowledge that falsely arrogated to itself that name, for it was based on ignorance or denial of God's truth.
2. The danger of such teachings.
(1) Some members of the Church were led to profess such doctrines, perhaps because they wore a seductive aspect of asceticism, or pretended to show a shorter cut to heaven.
(2) But they lost their way and "erred concerning the faith." This false teaching undermined the true faith of the gospel.
(3) As the tense implies an event that occurred in the past, these persons were not now in the communion of the Ephesian Church. - T.C.
O Timothy, keep that which is committed to thy trust. I.
THE PERIL against which the apostle warns Timothy was the intellectual pride and subtle speculation which, afterwards, in the second and third centuries, became formulated into a sort of philosophical system. It was then known as Gnosticism, because it exalted "gnosis" — knowledge — above faith, and was of a decidedly presumptuous and pragmatical tendency. The effect of such knowledge has ever been to cause men to err concerning the faith; to lose simplicity and devoutness; to wander into the pleasant meadows of Doubting Castle, till they are seized and imprisoned by Giant Despair; and unless they there learn to pray, and bethink them of the key of promise, they are left at last to fumble and stumble among the tombs. "He who wandereth out of the way of understanding shall abide in the congregation of the dead."
II. PRESERVATION from such peril is to be found in God's answer to the prayer which Paul breathed over Timothy — "Grace be with thee." We cannot by searching find out God. Intellectual acuteness has never yet succeeded in discovering Him.
What the deposit was, we may not doubt. It was the Christian faith, in its entirety and purity; and the contexts, in which the apostle's repeated warning occurs, present to us the occasions which even then rendered it necessary. "Profane and vain babblings, and oppositions of science falsely so called," were, even then, undermining the faith of their authors and of those who listened to them; and it was requisite that even one who had received from the lips of St. Paul himself "the form of sound words," should be exhorted to "hold it fast." But to us, at this far later stage of the Church's history, the admonition comes fraught with many a lesson, to be drawn from the experience of the past, and also from the peculiar circumstances in which we find ourselves placed, by the providence of God, as members of the Church of England. The deposit of the faith may be regarded under a more simple or a more complex form. Any Christian man who can recite the Apostles' Creed may be said to have the deposit of the faith stored in his memory; but how much more, "pertaining to life and godliness," does he not require, both for the enlightening of his understanding, and for the guidance of his life? Brethren, do we consider as we ought the precious form in which the Christian faith has been delivered to us in our Book of Common Prayer? It has been recently affirmed by a distinguished Presbyterian, that "the Church, if she would fulfil her mission, must avail herself of the riches which her children during all these ages have been gathering for her." Here is, indeed, the deposit of the faith, elucidated and interpreted in all its fulness. Learned and unlearned, the wayfaring man and little child, are here instructed, in respect of their manifold necessities and obligations, in respect of their diversified relations both to God and to man, what it is to believe the gospel of Christ. Again, there is a most important feature of our Church, in respect of which we must surely feel how urgent is the duty faithfully to guard the deposit which has been committed to our trust. We cannot but regard as a most signal instance of God's wondrous working for us, the circumstance that He accorded to us the power, which many others did not possess, of retaining in its integrity the constitution of the Church as it has existed from apostolic times. Surely a thoughtful man must ask, with all reverence, why God thus dealt with us; nor will he permit himself to hold the gift in less esteem, because it was not vouchsafed to others. If it be indeed our duty to regard our ecclesiastical polity as a blessing which has been secured to us by the grace and favour of God — if, in this regard, we have indeed cause to say, "The lines are fallen to us in pleasant places; yea, we have a goodly heritage" — then let us be very careful never ourselves to speak or to act, never to lead others to speak or to act, in the spirit of those of whom we read, that "they thought scorn of that pleasant land" which God had given them. Again, if our Book of Common Prayer be indeed a precious treasure house in which is stored for our use the deposit of the Christian faith, must we not be very careful to guard it from neglect, to secure to it its due honour? Are we, then, as careful as we should be here? We cannot be "guarding the deposit" if we give, or teach others to give, a non-natural sense to the language of the Baptismal Office, of the Catechism, of the Office for the Administration of the Holy Communion, or of the Ordinal: we are not handing on, as faithful stewards, that which has been committed to our trust, except we give their full significance to the teaching of the Prayer Book, as well as to that of the Articles. Suffer me to mention another point, which is essential to the "guarding of the deposit." A complaint is not unfrequently made of those who preach not Christ, but the Church. I do not deny that the want of a right understanding of Christian truth, and of a due feeling of its sacred character, may possibly lead to this monstrous result; but I would venture to remind you, that if we would "guard the deposit" faithfully, we must preach both
His Church. It is, indeed, a fatal error not to "hold the Head, from which all the body by joints and bands, having nourishment ministered, and being knit together, increaseth with the increase of God"; but it is also a most grievous error, so to hold the Head as to ignore the divinely appointed organization, through which, as the apostle assures us, the nourishment of the body is dispensed, and its unity and strength secured. We cannot speak faithfully of Christ the Vine, of Christ the Head, of Christ the chief Corner-Stone, without speaking also of that wondrous, spiritual structure, His gracious relation to which is marked by the many names of love and power which are assigned to Him in Holy Scripture. Some persons may be tempted not to "guard the deposit" in certain points, by the hope of conciliating those who are unhappily separated from us. They may desire to withdraw what others regard as unauthorized pretensions, and so to occupy a common ground with them. What, then, must be the necessary effect of their doing so, while "the deposit," as enshrined in the formularies of our Church, remains what it is? They must deprive themselves of all excuse, before God and man, for using or assenting to those formularies. And, more than this, so far as their action is concerned, the Church becomes degraded into the most presumptuous and arrogant of sects, presuming, as she does from their point of view, to utter before God words of most awful and solemn import, to which her heart does not respond, and before men to make pretences and speak "great swelling words of vanity," while she yet repudiates her title to any real distinction from other Christian bodies which put forward no such claims. If we will not "guard the deposit" which has been committed to our trust as a Church, we have no alternative but to renounce it openly and honestly, having first put to ourselves with all seriousness the momentous inquiry, "Did that deposit come to us from the hand of God, or no?" But whither will men turn, if they should unhappily resolve to forsake the historic Church of the past, which we are taught to believe and to confess, as retaining to the end of the world her imperishable continuity, marvellously as she may be taught to adapt herself to the needs of successive generations, and to the various characteristics of "the nation of them that are saved, that shall walk in her light"? Once more, let me present to you that which appears to many a further and most cogent reason for unflinching steadfastness and faithfulness to our high trust. I refer to the remarkable position in which the Church of England has stood ever since the Reformation, in respect of all other Christian bodies throughout the world; and more than ever at this day stands, by virtue of her own wide extension and of her intercommunion with other branches of the Church Catholic, holding the same faith and observing the same order with herself. "If there be," says Bishop Lightfoot, "any guiding hand in the progress of history, if there be any Supreme Providence in the control of events, if there be any Divine Presence and any Divine call — then the position of England, as the mother of so many colonies and dependencies, the heart and centre of the world's commerce and manufacture, and the position of the English Church, standing midway between extremes in theological teaching and ecclesiastical order, point to the Church of this nation, with the very finger of God Himself, as called by Him to the lofty task of reconciling a distracted kingdom and healing the wounds of the nations." For the sake, then, of this inspiring hope, under the sense of this overwhelming responsibility, let us as members of that vast communion, whose worship ascends to God from well-nigh every portion of our globe, resolve by His help to "guard the deposit" which He has committed to our trust, and to stand still in the safe paths of duty and obedience, if haply our eyes or our children's eyes may be blessed by seeing this great "salvation of God."
Oppositions of science falsely so called
There is no more vital and anxious thought in the religious life of to-day than the supposed conflict between science and religion. In certain quarters it has come to be taken for granted, that reason is necessarily opposed to faith; that nature and her teachings, so far as they can be understood and interpreted, are in conflict with the teachings of revelation; and that scientific men and theologians are therefore arranged in two hostile armies, having nothing in common, and engaged in a struggle which must ultimately end in the destruction of the one or the other. The result is, that scientific men and investigations are denounced as sceptical enemies of religious truth; and the compliment is abundantly returned by insinuations of bigotry and intolerance, as essential characteristics of religious teachers. And, in the popular mind, there is a vague and uncertain dread that the faith is to be overthrown, and the verities to which it clings, and upon which it is founded, are to be evaporated into myths and superstitions, which must take their place amid the exploded falsehoods of a too credulous past. A calmer and more comprehensive view of the contest will, however, justify us in saying, that the fear of the Christian is unfounded, and the sneer of the sceptic undeserved; that the apparent conflict is only an apparent one; and that the antagonism finds its field in the want of harmony, not so much between the verities of science and religion, as between scientific hypotheses and religious opinions; and that between nature and revelation, when properly understood, there must be a substantial harmony, since God is the author of them both. The misunderstanding is not between the things themselves, but between the guesses of men who seek to be their priests and interpreters. For science is simply our knowledge of nature, its facts, and its laws; and religion is simply our knowledge of God, and of our relations to Him. And, as the facts of nature reveal themselves slowly and almost reluctantly in response to patient research and careful study, it is but natural that the investigations and conclusions of one age should differ from those of another; that the latest deductions of science to-day should contradict the theories of a century ago, and that, in turn, they should expect to be contradicted by the theories of a century hence. Meanwhile, what is true remains; and this process of investigation and refutation carried on by scientific men from age to age, is but the method by which the truth concerning nature is separated from the fancies of men; and its result is, not the survival of the fittest, but the survival of the true. And yet the truthfulness of the true does not depend upon its having been discovered and known by men. No line or word on the vast page of the universe is altered by the most careful scrutiny; it is only that these mysterious words are spelled out, and read with fewer errors than other scholars made who had gone before. So, also, in religion there are certain facts which constitute its basis, and which are proposed to our faith, not as theories or opinions, but as facts. And along with these, there are systems of opinion, the deductions of human reason from the Divine premises, but which, as human deductions, are liable to be erroneous and false. And yet these human systems are but the honest efforts of men to understand the accepted facts of revelation, and to apply them to the circumstances and needs of human life. Devout men of science will never be wanting to refute the flippant sneer which, in the name of science, invades a domain beyond its proper grasp; and earnest men of theology will ever be ready to expose and correct the errors of other theological systems. And so, in science and in religion, each has, within its own adherents and disciples, its mutual check and safeguard, by which the truth is preserved, and the fancies of men, when inconsistent with it, are exploded. But the trouble begins when scientific men attempt to teach theology, or theologians assume to teach science. For as there is nothing in the study of science which necessarily makes a man a theologian, the theological views of the scientist may not be worth so much as those of an unlettered but earnest Christian; for that value is determined, not by intellectual acquisition, but by a devout habit of mind and heart. And there is nothing in the study of theology which necessarily acquaints a man with what is known as scientific truth; and therefore the scientific views of a theologian are of small value, since they are not in the line of study or thought to which he naturally devotes himself. And so long as scientists attempt to teach theology, and theologians insist upon refuting what they choose to dignify by the name of science, so long there will be a terrible warfare of words; but it will not touch nor jeopardize for a moment the indestructible harmony between true science and true religion, between a right reason and a devout faith, between the broad page of nature, written by His own finger through the long processes of His own law, and the page of inspiration, written by the human amanuensis of His own Spirit. There is one point, however, in the universe, in which nature and revelation meet; one point in which the visible creation comes in contact with the invisible and supernatural forces which pervade the universe. That solitary point is the incarnation of the Son of God. In it nature and revelation mysteriously meet and harmonize; as by it this human nature of ours — the very crown and glory of the visible creation — is taken into union with God. Here the ultimate mystery of science and religion meet and harmonize and are at one; as by the incarnation the nature of man is allied to the throne of God in a union which can never be divorced, and which waits for its final epiphany for the manifestation of the sons of God.
TopicsArguments, Avoid, Avoiding, Babblings, Care, Chatter, Committed, Contradictions, Controversy, Deposit, Empty, Entrusted, Falsely, Falsely-named, False-named, Foolish, Frivolous, Godless, Guard, Ideas, Irreligious, Named, O, Opposing, Opposition, Oppositions, Profane, Science, Shunning, Talk, Timotheus, Timothy, Trust, Truths, Turn, Turning, Vain, Vain-words, Worldly, Wrong
Outline1. Of the duty of servants.3. Not to have fellowship with newfangled teachers.6. Godliness is great gain;10. and love of money the root of all evil.11. What Timothy is to flee, and what to follow.17. and whereof to admonish the rich.20. To keep the purity of true doctrine, and to avoid godless ideas.
Dictionary of Bible Themes1 Timothy 6:20
8251 faithfulness, to God
8748 false religion
1 Timothy 6:20-21
5293 defence, human
7944 ministry, qualifications
8028 faith, body of beliefs
8316 orthodoxy, in NT
8707 apostasy, personal
8723 doubt, results of
8724 doubt, dealing with
8749 false teachers
8750 false teachings
LibraryThe Conduct that Secures the Real Life
'Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.'--1 TIM. vi. 19. In the first flush of the sense of brotherhood, the Church of Jerusalem tried the experiment of having all things in common. It was not a success, it was soon abandoned, it never spread. In the later history of the Church, and especially in these last Pauline letters, we see clearly that distinctions of pecuniary position were very definitely marked amongst the …
Alexander Maclaren—Expositions of Holy Scripture
One Witness, Many Confessors
'Thou . . . hast professed a good profession before many witnesses. 13. I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession, 14. That thou keep this commandment. . . .'--1 TIM. vi. 12-14. You will observe that 'a good confession,' or rather 'the good confession,' is said here to have been made both by Timothy and by Christ. But you will observe also that whilst the subject-matter is the same, the action …
Alexander Maclaren—Expositions of Holy Scripture
August the Thirty-First the Real Gains and Losses
"Godliness with contentment is great gain." --1 TIMOTHY vi. 6-16. And so I must go into my heart if I would make a true estimate of my gains and losses. The calculation is not to be made in my bank-books, or as I stride over my broad acres, or inspect my well-filled barns. These are the mere outsides of things, and do not enter into the real balance-sheet of my life. We can no more estimate the success of a life by methods like these than we can adjudge an oil-painting by the sense of smell. What …
John Henry Jowett—My Daily Meditation for the Circling Year
"We brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content."--1 Tim. vi. 7, 8. Every age has its own special sins and temptations. Impatience with their lot, murmuring, grudging, unthankfulness, discontent, are sins common to men at all times, but I suppose one of those sins which belongs to our age more than to another, is desire of a greater portion of worldly goods than God has given us,--ambition and covetousness …
John Henry Newman—Parochial and Plain Sermons, Vol. VII
Fight the good fight of faith, lay hold on eternal life.' (1 Timothy vi. 12.) My object, in announcing 'Fighting Holiness' as my subject, is to make it quite clear that a Full Salvation does not mean a hot-house emotionalism or glass-case sanctity, but a vigorous, daring, aggressive religion, on the lines of the Saviour's words, 'The Kingdom of Heaven suffereth violence, and the violent take it by force'. If this text, 'Fight the good fight of faith', means anything at all, it means you must …
T. H. Howard—Standards of Life and Service
A Plain Description of the Essence and Attributes of God, Out of the Holy Scripture, So Far as Every Christian must Competently Know, and Necessarily Believe, that Will be Saves.
Although no creature can define what God is, because he is incomprehensible (Psal. cxliii. 3) and dwelling in inaccessible light (1 Tim. vi. 16); yet it has pleased his majesty to reveal himself to us in his word, so far as our weak capacity can best conceive him. Thus: God is that one spiritual and infinitely perfect essence, whose being is of himself eternally (Deut. i. 4; iv. 35; xxxii. 39; vi. 4; Isa. xlv. 5-8; 1 Cor. viii. 4; Eph. iv. 5, 6; 1 Tim. ii. 5; John iv. 24; 2 Cor. iii. 17; 1 Kings …
Lewis Bayly—The Practice of Piety
Final Settlement of the Church by St. John
A.D. 67-100 It seems probable that most of the Apostles had entered into rest before the Destruction of Jerusalem, A.D. 70, and that St. John the Divine was the only one of the Apostolic body who long survived that event. [Sidenote: St. Peter began to found the Church, St. John completed its foundation.] To St. Peter, one of the "pillars" of the Church, it had been given to begin the great work of laying the foundation of the Mystical Temple of God; to St. John, the other of the two, was allotted …
John Henry Blunt—A Key to the Knowledge of Church History
Spoken in Antioch in the Old Church, as it was Called...
Spoken in Antioch in the Old Church, as it was called, while he was a presbyter, on the subject of the calamity that had befallen the city in consequence of the tumult connected with the overthrow of the Statues of the Emperor Theodosius, the Great and Pious. And on the saying of the Apostle, "Charge them that are rich that they be not high-minded," 1 Timothy vi. 17. And against covetousness. 1. What shall I say, or what shall I speak of? The present season is one for tears, and not for words; for …
St. Chrysostom—On the Priesthood
Exposition of St. Paul's Words. --1 Tim. vi. 20.
Exposition of St. Paul's Words.--1 Tim. vi. 20. [51.] Such being the case, when I think over these things, and revolve them in my mind again and again, I cannot sufficiently wonder at the madness of certain men, at the impiety of their blinded understanding, at their lust of error, such that, not content with the rule of faith delivered once for all, and received from the times of old, they are every day seeking one novelty after another, and are constantly longing to add, change, take away, in religion, …
Vincent of Lérins—The COMMONITORY OF Vincent of Lérins
A More Particular Exposition of 1 Tim. ...
A more particular Exposition of 1 Tim. vi. 20. [53.] But it is worth while to expound the whole of that passage of the apostle more fully, "O Timothy, keep the deposit, avoiding profane novelties of words." "O!" The exclamation implies fore-knowledge as well as charity. For he mourned in anticipation over the errors which he foresaw. Who is the Timothy of to-day, but either generally the Universal Church, or in particular, the whole body of The Prelacy, whom it behoves either themselves to possess …
Vincent of Lérins—The COMMONITORY OF Vincent of Lérins
Continuation of the Exposition of 1 Tim. ...
Continuation of the Exposition of 1 Tim. vi. 20. [60.] But let us return to the apostle. "O Timothy," he says, "Guard the deposit, shunning profane novelties of words." "Shun them as you would a viper, as you would a scorpion, as you would a basilisk, lest they smite you not only with their touch, but even with their eyes and breath." What is "to shun"? Not even to eat  with a person of this sort. What is "shun"? "If anyone," says St. John, "come to you and bring not this doctrine. What doctrine? …
Vincent of Lérins—The COMMONITORY OF Vincent of Lérins
The Light of Glory.
Having, in the foregoing chapters, endeavored to form an idea of heaven's happiness, we must now endeavor to understand something of the different degrees in which each one of the blessed enjoys that unspeakable beatitude. It is an article of faith that every one in heaven, except baptized infants, is rewarded according to his own personal merits, acquired in this life by the assistance of God's grace. Baptized children, who die before they reach the age of discretion, are admitted into heaven, in …
F. J. Boudreaux—The Happiness of Heaven
Wherefore Even they which Having Relinquished or Distributed their Former...
33. Wherefore even they which having relinquished or distributed their former, whether ample or in any sort opulent, means, have chosen with pious and wholesome humility to be numbered among the poor of Christ; if they be so strong in body and free from ecclesiastical occupations, (albeit, bringing as they do so great a proof of their purpose, and conferring from their former havings, either very much, or not a little, upon the indigence of the same society, the common fund itself and brotherly charity …
St. Augustine—Of the Work of Monks.
How Servants and Masters are to be Admonished.
(Admonition 6). Differently to be admonished are servants and masters. Servants, to wit, that they ever keep in view the humility of their condition; but masters, that they lose not recollection of their nature, in which they are constituted on an equality with servants. Servants are to be admonished that they despise not their masters, lest they offend God, if by behaving themselves proudly they gainsay His ordinance: masters, too, are to be admonished, that they are proud against God with respect …
Leo the Great—Writings of Leo the Great
How the Poor and the Rich Should be Admonished.
(Admonition 3.) Differently to be admonished are the poor and the rich: for to the former we ought to offer the solace of comfort against tribulation, but in the latter to induce fear as against elation. For to the poor one it is said by the Lord through the prophet, Fear not, for thou shalt not be confounded (Isai. liv. 4). And not long after, soothing her, He says, O thou poor little one, tossed with tempest (Ibid. 11). And again He comforts her, saying, I have chosen thee in the furnace of …
Leo the Great—Writings of Leo the Great
Conflict and Comfort.
"For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; that their hearts may be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ."--COL. ii. 1, 2. Although he was in prison the Apostle was constantly at work for his Master, and not least of all at the work of prayer. If ever the words …
W. H. Griffith Thomas—The Prayers of St. Paul
"But Seek Ye First the Kingdom of God," &C.
Matt. vi. 33.--"But seek ye first the kingdom of God," &c. O "seekest thou great things for thyself," says God to Baruch, (Jer. xlv. 5) "seek them not." How then doth he command us in the text to seek a kingdom? Is not this a great thing? Certainly it is greater than those great things he would not have Baruch to seek after, and yet he charges us to seek after it. In every kind of creatures there is some difference, some greater, some lesser, some higher, some lower; so there are some men far above …
Hugh Binning—The Works of the Rev. Hugh Binning
Letter Xlvii to the Brother of William, a Monk of Clairvaux.
To the Brother of William, a Monk of Clairvaux.  Bernard, after having made a striking commendation of religious poverty, reproaches in him an affection too great for worldly things, to the detriment of the poor and of his own soul, so that he preferred to yield them up only to death, rather than for the love of Christ. 1. Although you are unknown to me by face, and although distant from me in body, yet you are my friend, and this friendship between us makes you to be present and familiar to …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux
A Few Sighs from Hell;
or, The Groans of the Damned Soul: or, An Exposition of those Words in the Sixteenth of Luke, Concerning the Rich Man and the Beggar WHEREIN IS DISCOVERED THE LAMENTABLE STATE OF THE DAMNED; THEIR CRIES, THEIR DESIRES IN THEIR DISTRESSES, WITH THE DETERMINATION OF GOD UPON THEM. A GOOD WARNING WORD TO SINNERS, BOTH OLD AND YOUNG, TO TAKE INTO CONSIDERATION BETIMES, AND TO SEEK, BY FAITH IN JESUS CHRIST, TO AVOID, LEST THEY COME INTO THE SAME PLACE OF TORMENT. Also, a Brief Discourse touching the …
John Bunyan—The Works of John Bunyan Volumes 1-3
"For to be Carnally Minded is Death; but to be Spiritually Minded is Life and Peace. "
Rom. viii. 6.--"For to be carnally minded is death; but to be spiritually minded is life and peace." It is true, this time is short, and so short that scarce can similitudes or comparisons be had to shadow it out unto us. It is a dream, a moment, a vapour, a flood, a flower, and whatsoever can be more fading or perishing; and therefore it is not in itself very considerable, yet in another respect it is of all things the most precious, and worthy of the deepest attention and most serious consideration; …
Hugh Binning—The Works of the Rev. Hugh Binning
The Age of the Apostles (Ad 33-100)
The beginning of the Christian Church is reckoned from the great day on which the Holy Ghost came down, according as our Lord had promised to His Apostles. At that time, "Jews, devout men, out of every nation under heaven," were gathered together at Jerusalem, to keep the Feast of Pentecost (or Feast of Weeks), which was one of the three holy seasons at which God required His people to appear before Him in the place which He had chosen (Deuteronomy xvi. 16). Many of these devout men there converted …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation
"But we are all as an Unclean Thing, and all Our Righteousnesses are as Filthy Rags,"
Isaiah lxiv 6, 7.--"But we are all as an unclean thing, and all our righteousnesses are as filthy rags," &c. This people's condition agreeth well with ours, though the Lord's dealing be very different. The confessory part of this prayer belongeth to us now; and strange it is, that there is such odds of the Lord's dispensations, when there is no difference in our conditions; always we know not how soon the complaint may be ours also. This prayer was prayed long before the judgment and captivity came …
Hugh Binning—The Works of the Rev. Hugh Binning
The Unchangeableness of God
The next attribute is God's unchangeableness. I am Jehovah, I change not.' Mal 3:3. I. God is unchangeable in his nature. II. In his decree. I. Unchangeable in his nature. 1. There is no eclipse of his brightness. 2. No period put to his being.  No eclipse of his brightness. His essence shines with a fixed lustre. With whom is no variableness, neither shadow of turning.' James 1:17. Thou art the same.' Psa 102:27. All created things are full of vicissitudes. Princes and emperors are subject to …
Thomas Watson—A Body of Divinity
Links1 Timothy 6:20 NIV1 Timothy 6:20 NLT1 Timothy 6:20 ESV1 Timothy 6:20 NASB1 Timothy 6:20 KJV
1 Timothy 6:20 Bible Apps1 Timothy 6:20 Parallel1 Timothy 6:20 Biblia Paralela1 Timothy 6:20 Chinese Bible1 Timothy 6:20 French Bible1 Timothy 6:20 German Bible
1 Timothy 6:20 Commentaries