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.