1 Timothy 6:13-16
“I give you charge in the sight of God, Who quickens all things, and before Christ Jesus, Who before Pontius Pilate witnessed a good confession; that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ: which in his times He shall show, Who is the blessed and only Potentate, the King of kings, and Lord of lords; Who only has immortality, dwelling in the light which no man can approach unto; Whom no man has seen, nor can see; to Whom be honor and power everlasting. Amen.”
Again he calls God to witness, as he had done a little before, at once to increase his disciple's awe, and to secure his safety, and to show that these were not human commandments, that receiving the commandment as from the Lord Himself, and ever bearing in mind the Witness before Whom he heard it, he may have it more fearfully impressed upon his mind.
“I charge you,” he says, “before God, Who quickens all things.”
Here is at once consolation in the dangers which awaited him, and a remembrance of the resurrection awakened in him.
“And before Jesus Christ, Who before Pontius Pilate witnessed a good confession.”
The exhortation again is derived from the example of his Master, and what he means is this; as He had done, so ought you to do, for for this cause He “witnessed”, that we might tread in His steps.
“A good confession.” What he does in his Epistle to the Hebrews,— “Looking unto Jesus, the Author and Finisher of our faith; Who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider Him that endured such contradiction of sinners against Himself, lest you be wearied and faint in your minds” —that he now does to his disciple Timothy. As if he had said, Fear not death, since you are the servant of God, Who can give life to all things.
But to what “good confession” does he allude? To that which He made when Pilate asked, “Are you a King?” “To this end,” He said, “was I born.” And again, “I came, that I might bear witness to the Truth. Behold, these have heard Me.” He may mean this, or that when asked, “Are you the Son of God?” He answered, “You say, that I am (the Son of God).” And many other testimonies and confessions did He make.
Ver. 14. “That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ.”
That is, till your end, your departure hence, though he does not so express it, but that he may the more arouse him, says, “till His appearing.” But what is “to keep the commandment without spot”? To contract no defilement, either of doctrine or of life.
Ver. 15. “Which in His times He shall show, Who is the blessed and only Potentate, King of kings, and Lord of lords, Who only has immortality, dwelling in the light which no man can approach unto.”
Of whom are these things said? Of the Father, or of the Son? Of the Son, undoubtedly: and it is said for the consolation of Timothy, that he may not fear nor stand in awe of the kings of the earth.
“In His times,” that is, the due and fitting times, that he may not be impatient, because it has not yet come. And whence is it manifest, that He will show it? Because He is the Potentate, the “only Potentate.” He then will show it, Who is “blessed,” nay blessedness itself; and this is said, to show that in that appearing there is nothing painful or uneasy.
But he says, “only,” either in contradistinction to men, or because He was unoriginated, or as we sometimes speak of a man whom we wish to extol.
“Who only has immortality.” What then? Has not the Son immortality? Is He not immortality itself? How should not He, who is of the same substance with the Father, have immortality?
“Dwelling in the light which no man can approach unto.” Is He then Himself one Light, and is there another in which He dwells? Is He then circumscribed by place? Think not of it. By this expression is represented the Incomprehensibleness of the Divine Nature. Thus he speaks of God, in the best way he is able. Observe, how when the tongue would utter something great, it fails in power.
“Whom no man has seen nor can see.” As, indeed, no one has seen the Son, nor can see Him.
“To whom be honor and power everlasting. Amen.” Thus properly, and much to the purpose, has he spoken of God. For as he had called Him to witness, he speaks much of that Witness, that his disciple may be in the greater awe. In these terms he ascribes glory to Him, and this is all we can do, or say. We must not enquire too curiously, who He is. If power everlasting is His, fear not. Yea though now it take not place, to Him is honor, to Him is power evermore.
Ver. 17. “Charge them that are rich in this world that they be not high-minded.”
He has well said, “rich in this world.” For there are others rich in the future world. And this advice he gives, knowing that nothing so generally produces pride and arrogance as wealth. To abate this, therefore, he immediately adds, “Nor trust in uncertain riches”; since that was the source of pride; inasmuch as he who hopes in God, is not elated. Why do you place your hopes upon what is instantly transferable? For such is wealth! And why do you hope on that of which you can not be confident? But you say, how can they avoid being high-minded? By considering the instability and uncertainty of riches, and that hope in God is infinitely more valuable; God being the Author of wealth itself.
Ver. 17. “But in the living God,” he says, “who gives us richly all things to enjoy.”
This “all things richly” is justly spoken, in reference to the changes of the year, to air, light, water, and other gifts. For how richly and ungrudgingly are all these bestowed! If you seek riches, seek those that are stable and enduring, and which are the fruit of good works. He shows that this is his meaning by what follows.
Ver. 18. “That they do good,” he says, “that they be rich in good works, ready to distribute, willing to communicate.”
The first phrase refers to wealth, the second to charity. For to be willing to communicate, implies that they are sociable and kind.
Ver. 19. “Laying up in store for themselves a good foundation against the time to come.”
There nothing is uncertain, for the foundation being firm, there is no instability, all is firm, fixed, immovable, fast, and enduring.
Ver. 19. “That they may lay hold,” he says, “on eternal life.”
For the doing of good works can secure the enjoyment of eternal life.
Ver. 20. “O Timothy, keep that which is committed to your trust.”
Let it not suffer diminution. It is not your own. You are entrusted with the property of another, do not lessen it.
Ver. 20. “Avoiding profane and vain babblings, and oppositions of science falsely so called.”
Well did he thus call it. For where there is not faith, there is not knowledge; when anything springs from our reasonings, it is not knowledge. Or perhaps he says this, because some then assumed the name of Gnostics, as knowing more than others.
Ver. 21. “Which some professing have erred concerning the faith.”
Source: Homilies on First Timothy (New Advent)