1 Timothy 6:11
But you, O man of God, flee from these things and pursue righteousness, godliness, faith, love, perseverance, and gentleness.
Sermons
Are You a Man of GodW. Birch.1 Timothy 6:11
Following RighteousnessMemoir of Stewart, the Millionaire.1 Timothy 6:11
Meekness1 Timothy 6:11
Patience. -- Patience PortrayedBp. Horne.1 Timothy 6:11
Personal Admonition Addressed to Timothy HimselfT. Croskery 1 Timothy 6:11
The Man of GodA. Rowland, LL. B.1 Timothy 6:11
CovetousnessA. Rowland, LL. B.1 Timothy 6:9-11
Fruit of CovetousnessW. Arnot.1 Timothy 6:9-11
Fruit of CovetousnessW. Arnot.1 Timothy 6:9-11
Haste to be RichH. W. Beecher.1 Timothy 6:9-11
Peril in Handling Wealth1 Timothy 6:9-11
TemptationR. Tuck, B. A.1 Timothy 6:9-11
The Love of MoneyH. W. Beecher.1 Timothy 6:9-11
The Love of MoneyJ. Foster.1 Timothy 6:9-11
The Love of MoneyR. C. Trench.1 Timothy 6:9-11
Wealth a Fatal Weight1 Timothy 6:9-11
The Christian GladiatorR. Finlayson 1 Timothy 6:11-16
The apostle now turns from his warning to those desiring to be rich to the practical exhortation to strive for the true riches.

I. THE TITLE BY WHICH TIMOTHY IS ADDRESSED. "O man of God."

1. It was the familiar title of the Old Testament prophets, and might appropriately apply to a New Testament evangelist like Timothy.

2. But in the New Testament it has a more general reference, applying as it does to all the faithful in Christ Jesus (2 Timothy 3:17). The name is very expressive. It signifies

(1) a man who belongs to God;

(2) who is dedicated to God;

(3) who finds in God, rather than in riches, his true portion;

(4) who lives for God's glory (1 Corinthians 10:31).

II. THE WARNING ADDRESSED TO TIMOTHY. "Flee these things." It might seem unnecessary to warn so devoted a Christian against the love of riches, with its destructive results; but Timothy was now in an important position in a wealthy city, which contained "rich' men (ver. 17), and may have been tempted by gold and ease and popularity to make trivial sacrifices to truth. The holiest heart is not without its inward subtleties of deceit.

III. THE POSITIVE EXHORTATION ADDRESSED TO TIMOTHY. "And follow after righteousness, godliness, faith, love, patience, meek-spiritedness." These virtues group themselves into pairs.

1. Righteousness and godliness; referring to a general conformity to the Law of God in relation to the duties owing respectively to God and man, like the similar expressions - "live righteously and godly" - of Titus 2:12.

(1) Righteousness is

(a) not the "righteousness of God," for that had been already attained by Timothy; but

(b) the doing of justice between man and man, which would be for the honor of religion among men. Any undue regard for riches would cause a swerve from righteousness.

(2) Godliness includes

(a) holiness of heart,

(b) holiness of life, in which lies the true gain for two worlds.

2. Faith and love. These are the two foundation-principles of the gospel.

(1) Faith is at once

(a) the instrument of our justification,

(b) the root-principle of Christian life, and

(c) the continuously sustaining principle of that life.

(2) Love is

(a) the immediate effect of faith, for "faith worketh by love" (Galatians 5:6);

(b) it is the touchstone of true religion and the bond of perfectness;

(c) it is the spring of evangelical obedience, for it is "the fulfilling of the Law" (Romans 13:8);

(d) it is our protection in the battle of life, for it is "the breastplate of love" (1 Thessalonians 5:8).

3. Patience, meek-spiritedness. These represent two principles which ought to operate in power in presence of gainsayers and enemies. - T.C.







But thou, O man of God.
I. HIS RELATIONS TO GOD are suggested by the title itself, "man of God." This had formerly been distinctive of a prophet, and especially of Elijah, the great reformer, who so realized the truth underlying it that he began many a message by the favourite formula, "The Lord God of Israel, before whom I stand." In Ephesus, Timothy had to take up as decided a stand against prevailing evils as Elijah had maintained in the kingdom of Israel; and he too was to find strength and wisdom in the presence of God, whence he might come forth to the people as God's representative and spokesman. Any devout man may be called a "man of God" if he is —

1. Living near God and coming forth to his duties, as Moses came from the mount of communion, reflecting the light of heaven.

2. Representing God is the outcome of communion with Him. Reflection of light can only result from the incidence of light. A mirror shut up in a pitch-dark cellar is not to be distinguished by the eye from a flagstone, but placed in the sunlight it may reflect a whole heaven of beauty. If you would let your light shine before men, you must put yourself in true relation to the Sun of Righteousness. And, again, no one would be called "a man of God" unless he was —

3. Seeking God's ends. It was because Timothy was by profession and in character "God's man" that the apostle assumes that his course would of necessity be different from that of the worldly — that he would flee the things they loved. Everyone would discredit the assertion of one who said he represented a drapery establishment if, day after day, he was engaged in buying and selling timber or coal, and left all soft goods unregarded.

II. HIS RELATIONS TO SIN are those of unconquerable repugnance.

1. The nature of these sins is exemplified in the words uttered just before by Paul against the love of money, the hurtful lusts of the human heart, and the foolish and evil practices to which these lead.

2. The means of escape from these are twofold. Sometimes we may meet and conquer a temptation, and sometimes we may more wisely flee from it.

III. HIS RELATIONS TO VIRTUES. Negative precepts distinguished the Old Dispensation, but the New Dispensation is not content with them. The virtues mentioned here are arranged in pairs.

1. Righteousness and godliness include all conduct towards God: obedience to His law, trust and reverence, devoutness and prayer.

2. Faith and love are the two essentials to such a life, for righteousness is the offspring of faith, and godliness is the offspring of love.

3. Patience and meekness have regard to our dealings with our fellow-men, especially with those who persecute or wrong us, and they are among the most difficult graces to exhibit.

(A. Rowland, LL. B.)

? —

I. The text speaks of a MAN.

II. The text says that we are not only to be a man, but it tells us what sort of a man; it says — a "man of GOD." There are two or three kinds of men.

1. There is the "manor the world." You hear such a person say, "Well, you know, I am a man of the world." A "man of the world" is supposed to know everything, but, as a rule, you find that what he knows is everything of indulgence and badness. But does he know how to bear trial when it comes? But the "man of God" feels that duty, principle, righteousness, are of first importance. The "man of the world" puts expediency before him; the "man of God" has principle for his guide. The "man of God" says, "It is not necessary for me to live, but it is necessary that the women and children should get out of danger before me." The "man of the world" always pushes himself first, because he is a "man of the world"; the "man of God" first lifts up others, because he is a "man of God."

2. Then there is the "man of business." All such a man is noted for is that he is a "man of business." His greatest characteristic is that his head is "screwed on the right way." The "man of God" seeks first the kingdom of God; the "things" of the world are of secondary importance. The "man of God" is, however, "diligent in business," but he is not a slave to it.

3. There are also other classes of persons called "men of wealth" and "men of learning." Being a "man of God" implies a man who has found God — God is in all his thoughts. Is God so hard to find as some of the Churches would have us believe? The "man of God" is one who has not only found God, but obeys His commandments. In the text the "man of God" is called upon to "follow righteousness"; that is, to train himself to act in a right or straight course of conduct. An old writer has pointed out that man has naturally a habit of walking askew. How difficult for a man to walk a hundred yards in a perfectly straight line! It is impossible for him to do so if he shut his eyes. I appeal to your recollection whether you ever saw a straight path across a field; it is always tortuous, in and out. Likewise, the path taken by a man's heart is not direct and straight by nature. The "man of God" is reliable; he can be trusted with uncounted gold, and his word is as good as his bond. The "man of God" should be godly; that is, like God, unselfish, not seeking exclusively his own good, but the good of all. The "man of God" will practise self-respect, self-control, and self-denial.

(W. Birch.)

Ignorant though Stewart was of every technicality in trade, he was a man of undeviating truth and uprightness. He was aware that unjustifiable profits were made by shopkeepers, and that they had no conscience whatever about practising deception in order to place a fictitious value upon their goods. All such false ways he utterly abhorred, and he was determined to try his own plan. At all risks, he made up his mind that he would not look for more than ten per cent. profit, and that he would never deceive a buyer as to the prime cost of any article in his store. "Ten percent, and no lies" — that was Mr. Stewart's motto for doing business. But it is a curious instance of the repugnance of the trade to carry on business on such terms that the salesman, who could not have suffered in any way by this arrangement, became irritated against his employer, and at the end of a month or so resigned his situation. He declared that he could no longer be a party to sell goods by such rules — that, in fact, Mr. Stewart was giving them away to the public; and, with very significant emphasis, he added, "Before another month is over you will be a bankrupt." Mr. Stewart's business, however, gradually enlarged, until, after being in business half a century, his property and stock was worth twenty million pounds, thus proving that "honesty is the best policy.

(Memoir of Stewart, the Millionaire.)

Among all the graces that adorn the Christian soul, like so many jewels of various colours and lustres, against the day of her espousals to the Lamb of God, there is not one more brilliant than this of patience; not one which brings more glory to God, or contributes so much toward making and keeping peace on earth; not one which renders a man more happy within himself, more agreeable to all about him; insomuch that even they who themselves possess it not, yet are sure to commend it in others.

I. In the first place, PATIENCE IS A VIRTUE COMMON TO US WITH GOD. Long-suffering is His darling attribute; and what is dear in His sight ought not to be less precious in ours. And how marvellous is His patience who daily pours His blessings on those men who as daily offend, affront, and dishonour Him! Yet God's blessings are abused to the purposes of luxury and lasciviousness; His truth is denied; His commandments are broken; His Church is persecuted; His ministers are insulted; His Son is crucified afresh; and His own long-suffering is made an argument against His existence — and He is still patient. What is man, then, that he should complain?

II. The patience which we so much admire in God SHONE FORTH YET MORE AMAZINGLY IN THE PERSON OF HIS SON JESUS CHRIST. For was ever patience like that patience which, descending from a throne of glory, bore a long imprisonment in the womb to sanctify sinners, and lay in a stable to bring them to a kingdom.

III. The patience thus practised by Christ IS ENJOINED BY HIS HOLY GOSPEL, being, indeed, the badge of that gospel and its professors. Is the mind tempted to impatience by the disappointment of its desires and the loss of worldly goods and enjoyments? The Scripture, to eradicate the temptation, is full of precepts enjoining us to contemn the world, and not to set our hearts upon things that pass away, and that cannot satisfy the soul when it is possessed of them. The worldly man is always impatient, because he prefers his body to his soul; the Christian prefers his soul to his body, and therefore knows how to give largely and to lose patiently.

IV. IF WE FIND ALL THE SAINTS OF GOD who have been eminent for their faith in Christ TO HAVE BEEN AS EMINENT FOR THEIR PATIENCE, without which their faith must have failed in the day of trial; it being not through faith alone, but, as the apostle says, "through faith and patience," that they "inherited the promises. Faith begat patience, which, like a dutiful child, proved the support of its parent. Through patience Moses, so often abused and insulted, and only not stoned by a stiffnecked people, still entreated the Lord for them.

V. THE PRESENT STATE OF MAN RENDERS THE PRACTICE OF THIS VIRTUE ABSOLUTELY NECESSARY FOR HIM if he would enjoy any happiness here or hereafter. Could we, indeed, live in the world without suffering, then were there no need of patience. "He that endureth to the end shall be saved. Be thou faithful unto death, and I will give thee a crown of life."

VI. THE MANIFOLD INCONVENIENCES OF IMPATIENCE WILL SET THIS TRUTH OFF TO GREAT ADVANTAGE. As patience is the attribute of God, impatience had its beginning from Satan. "Through envy of the devil," saith the wise man, "came death into the world." And whence proceeds envy but from impatience of beholding the happiness of another? Impatience and malice, therefore, had one father, and they have grown together in his children ever since.

(Bp. Horne.)

It is recorded that after had returned to Bologna a stranger came one day to the monastery, and, visiting the prior, asked that one of the brothers might carry a basket for him to the market to make some purchases. "Tell the first brother you see in the cloisters," said the prior. The brother happened to be Thomas Aquinas, who, at the curt command of the stranger, took up the basket and followed. But he was suffering from lameness, and the arrogant stranger turned round and scolded him for being so slow. The Bolognese, looking on with indignation at the treatment of the revered teacher of the Schools, said to the visitor, "Do you know who it is that you are treating in this way? It is Brother Thomas!" "Brother Thomas!" he exclaimed; and, falling on his knees, begged the saint's forgiveness. "Nays" said Thomas, "you must forgive me for being so slow!"

Links
1 Timothy 6:11 NIV
1 Timothy 6:11 NLT
1 Timothy 6:11 ESV
1 Timothy 6:11 NASB
1 Timothy 6:11 KJV

1 Timothy 6:11 Bible Apps
1 Timothy 6:11 Parallel
1 Timothy 6:11 Biblia Paralela
1 Timothy 6:11 Chinese Bible
1 Timothy 6:11 French Bible
1 Timothy 6:11 German Bible

1 Timothy 6:11 Commentaries

Bible Hub
1 Timothy 6:10
Top of Page
Top of Page