righteousness
.
"Righteousness" here, and in the passages having marginal references to this, means the righteous life which is the result of salvation through Christ. The righteous man under law became righteous by doing righteously; under grace he does righteously because he has been made righteous Romans 3:22 .
(See Scofield " Romans 10:3 ")
Verse Meaning
In contrast to the "some" ( 1 Timothy 3:1-37) who pursued money, Timothy should flee from this attitude. Paul evidently called him a "man of God" to remind Timothy of his calling and commitment to follow God. The Old Testament writers used the title "man of God" of prophets (i.e, Moses, Deuteronomy 33:1; David, Nehemiah 12:24; Elijah, 1 Kings 17:18; and Elisha, 2 Kings 4:7). God used it only of Timothy in the New Testament. Paul was giving Timothy a great honor and encouragement by calling him a man of God. The title describes one who stands for God faithfully against opposition as a spiritual leader and as an example to all believers. [source][source][source]
In following God Timothy should pursue objectives different from the acquisition of wealth for selfish purposes. He should emphasize what the Holy Spirit seeks to produce in the life of a Christian ( Galatians 5:22-23) and what is essential for a leader of God"s people ( 1714221476_7). [source][source][source]
"Righteousness" includes all attitudes and actions in harmony with what God calls right."Godliness" is godlike character and conduct."Faith" is trust in God."Love" is selfless devotion to the needs of others."Perseverance" is faithful continuance through adverse or discouraging circumstances."Gentleness" is tender kindness toward others. [source][source][source]
The first two of these goals are general characteristics that represent one"s relationship with God. The second two are specific attitudes that animate the Christian life. The third two are specific actions that define correct ways of relating to a hostile world. Together they draw a silhouette of a "man [1] of God." The trio of faith, love, and perseverance also appears in Titus 2:2. [source][source][source]
"Virtue lists, such as this one ( 2 Timothy 2:22-25; 2 Timothy 3:10), were a typical feature of Hellenistic ethical teaching that allowed the cardinal virtues to be packaged and presented neatly and concisely. The use of this device by Paul and other NT writers (sometimes alongside a contrasting list of vices) shows indebtedness to the literary and pedagogical fashions of the day." [2][source]
The Christian"s Three-Fold EnemyProblemSolutionThe WorldFlee 1 John 2:15-171 Timothy 6:11; Romans 6:12-13Lust of the FleshLust of the EyesPride of LifeThe FleshDeny Romans 7:18-242 Timothy 2:22; Romans 8:13The DevilResist 1 Peter 5:81 Peter 5:9[source]
Context Summary
1 Timothy 6:11-21 - "fight The Good Fight Of The Faith"
The poor need not envy the rich. Wealth makes no difference in the audit of eternity. A man cannot eat more than a certain amount of food, and wear more than a certain amount of clothing. If we have enough why envy others? The true wealth of life is in self-renunciation and beneficence. How different from the money-grabber is the man of God who flees such things, and follows after righteousness, who fights the good fight against the world, the flesh, and the devil, and who never flinches from witnessing the good witness. If we suffer here with Jesus, we shall share in the glory of His manifestation. Notice the wealth of the Apostle's ascription to Jesus! Here is life in its spring, light at its source, power and authority in their original fountain. Let us claim these blessings and enthrone them in our lives.
The charge to the rich is eminently sound. We must set our hope not on the attainment of fleeting things, but in God who loves to give and see His children happy. We hold all that we have, that we may be God's channels of communication to others. What we hoard we lose, what we give away we store. The life which is life indeed can be acquired only through death and self-giving [source]
Chapter Summary: 1 Timothy 6
1Of the duty of servants 3Not to have fellowship with newfangled teachers 6Godliness is great gain; 10and love of money the root of all evil 11What Timothy is to flee, and what to follow 17and whereof to admonish the rich 20To keep the purity of true doctrine, and to avoid godless ideas
Flee [πευγε] Vivid verbs in present active imperative. The preacher can not afford to parley with such temptations. Meekness (πραυπατιαν praupathian). Late compound from πραυπατης praupathēs in Philo about Abraham, here only in N.T. [source]
follow after [διωκε] Vivid verbs in present active imperative. The preacher can not afford to parley with such temptations. Meekness (πραυπατιαν praupathian). Late compound from πραυπατης praupathēs in Philo about Abraham, here only in N.T. [source]
Meekness [πραυπατιαν] Late compound from πραυπατης praupathēs in Philo about Abraham, here only in N.T. [source]
Man of God [ἄνθρωπε θεοῦ] The phrase only in Pastorals. Comp 2 Timothy 3:17. Not an official designation. [source]
Righteousness [δικαιοσύνην] See on Romans 1:17. Not in the Pauline dogmatic sense, but as Ephesians 5:9, moral rectitude according to God's law. [source]
Meekness [πραΰπαθίαν] N.T.oolxx. Meekness of feeling ( πάθος ). The usual word is πραΰ̀της , often in Paul. See on meek, Matthew 5:5. With the whole verse comp. Titus 3:12. [source]
Reverse Greek Commentary Search for 1 Timothy 6:11
Philippians 3:12I have already obtained [ηδη ελαβον] Rather, “I did already obtain,” constative second aorist active indicative of λαμβανω lambanō summing up all his previous experiences as a single event. Or am already made perfect (η ηδη τετελειωμαι ē ēdē teteleiōmai). Perfect passive indicative (state of completion) of τελειοω teleioō old verb from τελειος teleios and that from τελος telos (end). Paul pointedly denies that he has reached a spiritual impasse of non- development. Certainly he knew nothing of so-called sudden absolute perfection by any single experience. Paul has made great progress in Christlikeness, but the goal is still before him, not behind him. But I press on He is not discouraged, but encouraged. He keeps up the chase (real idea in διωκω diōkō as in 1 Corinthians 14:1; Romans 9:30; 1 Timothy 6:11). If so be that (ει και ei kai). “I follow after.” The condition (third class, εικαταλαβω ei̇̇katalabō second aorist active subjunctive of καταλαμβανω katalambanō) is really a sort of purpose clause or aim. There are plenty of examples in the Koiné{[28928]}š of the use of ει ei and the subjunctive as here (Robertson, Grammar, p. 1017), “if I also may lay hold of that for which (επ ωι Ephesians' hōi purpose expressed by επι epi) I was laid hold of (κατελημπτην katelēmphthēn first aorist passive of the same verb καταλαμβανω katalambanō) by Christ Jesus.” His conversion was the beginning, not the end of the chase. [source]
Philippians 3:12But I press on [διωκω δε] He is not discouraged, but encouraged. He keeps up the chase (real idea in διωκω diōkō as in 1 Corinthians 14:1; Romans 9:30; 1 Timothy 6:11). If so be that (ει και ei kai). “I follow after.” The condition (third class, εικαταλαβω ei̇̇katalabō second aorist active subjunctive of καταλαμβανω katalambanō) is really a sort of purpose clause or aim. There are plenty of examples in the Koiné{[28928]}š of the use of ει ei and the subjunctive as here (Robertson, Grammar, p. 1017), “if I also may lay hold of that for which (επ ωι Ephesians' hōi purpose expressed by επι epi) I was laid hold of (κατελημπτην katelēmphthēn first aorist passive of the same verb καταλαμβανω katalambanō) by Christ Jesus.” His conversion was the beginning, not the end of the chase. [source]
1 Timothy 3:9In a pure conscience [ἐν καθαρᾷ συνειδήσει] Comp. 2 Timothy 1:3,2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1,1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7,Titus 2:14; Titus 3:1,Titus 3:8,Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5,1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]
2 Timothy 2:25In meekness [ἐν πραὺτητι] A Pauline word, only here in Pastorals, but comp. πραυπαθία , 1 Timothy 6:11(note). Const. with instructing. [source]
Parse: Noun, Accusative Feminine Singular
Root: δικαιοσύνη
Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God.
Parse: Noun, Accusative Feminine Singular
Root: πίστις
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
Greek Commentary for 1 Timothy 6:11
In N.T. only here and 2 Timothy 3:17, there general and here personal appeal to Timothy. Cf. Deuteronomy 33:1; 1 Samuel 2:27. [source]
Vivid verbs in present active imperative. The preacher can not afford to parley with such temptations. Meekness (πραυπατιαν praupathian). Late compound from πραυπατης praupathēs in Philo about Abraham, here only in N.T. [source]
Vivid verbs in present active imperative. The preacher can not afford to parley with such temptations. Meekness (πραυπατιαν praupathian). Late compound from πραυπατης praupathēs in Philo about Abraham, here only in N.T. [source]
Late compound from πραυπατης praupathēs in Philo about Abraham, here only in N.T. [source]
The phrase only in Pastorals. Comp 2 Timothy 3:17. Not an official designation. [source]
See on Romans 1:17. Not in the Pauline dogmatic sense, but as Ephesians 5:9, moral rectitude according to God's law. [source]
N.T.oolxx. Meekness of feeling ( πάθος ). The usual word is πραΰ̀της , often in Paul. See on meek, Matthew 5:5. With the whole verse comp. Titus 3:12. [source]
Reverse Greek Commentary Search for 1 Timothy 6:11
Rather, “I did already obtain,” constative second aorist active indicative of λαμβανω lambanō summing up all his previous experiences as a single event. Or am already made perfect (η ηδη τετελειωμαι ē ēdē teteleiōmai). Perfect passive indicative (state of completion) of τελειοω teleioō old verb from τελειος teleios and that from τελος telos (end). Paul pointedly denies that he has reached a spiritual impasse of non- development. Certainly he knew nothing of so-called sudden absolute perfection by any single experience. Paul has made great progress in Christlikeness, but the goal is still before him, not behind him. But I press on He is not discouraged, but encouraged. He keeps up the chase (real idea in διωκω diōkō as in 1 Corinthians 14:1; Romans 9:30; 1 Timothy 6:11). If so be that (ει και ei kai). “I follow after.” The condition (third class, εικαταλαβω ei̇̇katalabō second aorist active subjunctive of καταλαμβανω katalambanō) is really a sort of purpose clause or aim. There are plenty of examples in the Koiné{[28928]}š of the use of ει ei and the subjunctive as here (Robertson, Grammar, p. 1017), “if I also may lay hold of that for which (επ ωι Ephesians' hōi purpose expressed by επι epi) I was laid hold of (κατελημπτην katelēmphthēn first aorist passive of the same verb καταλαμβανω katalambanō) by Christ Jesus.” His conversion was the beginning, not the end of the chase. [source]
He is not discouraged, but encouraged. He keeps up the chase (real idea in διωκω diōkō as in 1 Corinthians 14:1; Romans 9:30; 1 Timothy 6:11). If so be that (ει και ei kai). “I follow after.” The condition (third class, εικαταλαβω ei̇̇katalabō second aorist active subjunctive of καταλαμβανω katalambanō) is really a sort of purpose clause or aim. There are plenty of examples in the Koiné{[28928]}š of the use of ει ei and the subjunctive as here (Robertson, Grammar, p. 1017), “if I also may lay hold of that for which (επ ωι Ephesians' hōi purpose expressed by επι epi) I was laid hold of (κατελημπτην katelēmphthēn first aorist passive of the same verb καταλαμβανω katalambanō) by Christ Jesus.” His conversion was the beginning, not the end of the chase. [source]
Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
Only here and Titus 2:12. Comp. κατ ' εὐσέβειαν accordingto godliness, 1 Timothy 6:3; Titus 1:1; and ἐν πάσῃ εὐσεβείᾳ inall godliness, 1 Timothy 2:2. See also 1 Timothy 4:7; 1 Timothy 6:11, and on godliness, 1 Timothy 2:2. [source]
A Pauline word, only here in Pastorals, but comp. πραυπαθία , 1 Timothy 6:11(note). Const. with instructing. [source]
See note on 1 Timothy 6:11. [source]
See note on Philemon 1:9 for this word. For discussion of family life see also 1 Corinthians 3:18-4:1; Ephesians 5:22-6:9; 1 Timothy 5:1-6:2. For the adjectives here see note on 1 Timothy 3:2, 1 Timothy 3:8; for the substantives see note on 1 Timothy 6:11. [source]
Comp. lxx, Romans href="/desk/?q=ro+14:19&sr=1">Romans 14:19; 1 Peter 3:11. The verb is used of the pursuit of moral and spiritual ends, Romans 9:30, Romans 9:31; Romans 12:13; 1 Corinthians 14:1; Philemon 3:12, Philemon 3:14; 1 Thessalonians 5:15; 1 Timothy 6:11; 2 Timothy 2:22. [source]