6:11-16 It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. There must be a conflict with corruption, and temptations, and the powers of darkness. Eternal life is the crown proposed for our encouragement. We are called to lay hold thereon. To the rich must especially be pointed out their dangers and duties, as to the proper use of wealth. But who can give such a charge, that is not himself above the love of things that wealth can buy? The appearing of Christ is certain, but it is not for us to know the time. Mortal eyes cannot bear the brightness of the Divine glory. None can approach him except as he is made known unto sinners in and by Christ. The Godhead is here adored without distinction of Persons, as all these things are properly spoken, whether of the Father, the Son, or the Holy Ghost. God is revealed to us, only in and through the human nature of Christ, as the only begotten Son of the Father.

Verse 12. - The faith for faith, A.V.; the life eternal for eternal life, A.V.; wast for art also, A.V. and T.R.; didst confess the good confession for hast professed a good profession, A.V.; in the sight of for before, A.V. Fight the good fight. This is not quite a happy rendering. Ἀγών is the "contest" at the Olympic assembly for any of the prizes, in wrestling, chariot-racing, foot-racing, music, or what not. Ἀγωνίζεσθαι τὸν ἀγῶνα is to "carry on such a contest" (comp. 2 Timothy 4:7). The comparison is different from that in 1 Timothy 1:18, Ἵνα στρατεύῃ... τὴν καλὴν στρατείαν," That thou mayest war the good warfare." The faith. There is nothing to determine absolutely whether ἡ πίστις here means faith subjectively or "the faith" objectively, nor does it much matter. The result is the same; but the subjective sense seems the most appropriate. Lay hold, etc.; as the βραβεῖον or prize of the contest (see 1 Corinthians 9:24, 25). Whereunto thou wast called. So St. Paul continually (Romans 1:1, 6, 7; Romans 8:28, 30; 1 Corinthians 1:29; Ephesians 4:1; 1 Thessalonians 2:12; and numerous other passages). He seems here to drop the metaphor, as in the following clause. Didst confess the good confession. The connection of this phrase with the call to eternal life, and the allusion to one special occasion on which Timothy "had confessed the good confession" of his faith in Jesus Christ, seems to point clearly to his baptism (see Matthew 10:32; John 9:22; John 12:42; Hebrews 10:23). The phrase, "the good confession," seems to have been technically applied to the baptismal confession of Christ (compare the other Church sayings, 1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8). In the sight of many witnesses. The whole congregation of the Church, who were witnesses of his baptism (see the rubric prefixed to the Order of "Ministration of Public Baptism" in the Book of Common Prayer).

Fight the good fight of faith,.... The apostle suggests to Timothy, that he had other business to do than to mind the things of this world; his life was a state of warfare; he was a soldier, and was not to entangle himself with the things of this life; he had many enemies to engage with, as Satan, and his principalities and powers; sin, and the lusts of the flesh; the world, and the men of it, and a great fight of afflictions to endure with them; as also false teachers, with, whom particularly he was to fight the good fight of faith, that so the truth of the Gospel, which they resisted, might continue with the saints. This fight is called "the fight of faith"; partly in opposition to the law, and to , "the fight", or "war of the law" the Jews (r) so much talk of; and in which the false teachers, in the apostle's time, were so much engaged, and against whom the apostles set themselves; and partly because the doctrine of faith, the faith of the Gospel, the faith once delivered to the saints, is what they earnestly contended, strove, and fought for; and because the grace of faith, as conversant with the Scriptures of truth, was the weapon they fought with: and this may be called a "good fight", because it is in a good cause, the cause of God and truth; and under a good Captain, Jesus Christ the Captain of our salvation; for which good weapons are provided, even the whole armour of God, and which are not carnal, but spiritual and mighty; to which may be added, that those who are engaged in this fight may be sure of victory, and the crown of glory, life, and righteousness: so that when they have done fighting they have nothing else to do but to

lay hold on eternal life; as Timothy for his encouragement is here bid to do. Eternal life is the prize of the high calling of God, which is held up, and held forth to those who are fighting the Lord's battles; and this they should look unto as the recompense of reward; and this they may lay hold upon, even now by faith, believing their interest in it, their right unto it, and that they shall enjoy it; of which they may be the more assured, because of their effectual calling:

whereunto thou art also called; not barely by the external ministration of the Gospel, in which sense many are called, but few chosen and saved; but internally, by the special grace and power of the Spirit of God; and such who are so called, are not only called to grace, but to eternal glory; and the God of all grace, who has called unto it, of his sovereign good will and pleasure, is faithful, and will bestow it. The word "also" is left out in the Alexandrian copy, and in the Vulgate Latin, and in all the Oriental versions; but it seems to be emphatic, and is used to strengthen Timothy's faith, as to the enjoyment of eternal life; since it was not only the reward of grace, following upon the good fight of faith, but was that also to which he was called by the grace of God:

and hast professed a good profession before many witnesses; both before the brethren at Lystra, at his baptism and admission into the church, before whom he gave an account of his faith, and made a profession of it; and who, upon this, and his agreeable life and conversation, gave a good report of him to the Apostle Paul, Acts 16:1 and before the apostle, and the rest of the elders, when they laid their hands on him, whereby an extraordinary gift was conveyed unto him, 1 Timothy 4:14 or it may be before the men of the world, some violent persecutors, before whom he bravely, and with great intrepidity, professed his faith in Christ Jesus; and which he continued constantly to do, in every place wherever he came; and which being done so often, and so publicly, is a reason why he should keep on till the battle was over.

(r) Zohar in Numb. fol. 99. 4. T. Hieros. Taanith, fol. 69. 2. & Bab. Chagiga, fol. 14. 1. Megilia, fol. 15. 2. & Sanhedrin, fol. 93. 2. & 111. 2. Midrash Ruth, fol. 31. 4. Echa Rabbati, fol. 53. 2. Caphtor, fol. 93. 2. & Seder Olam Rabba, c. 25. & Jarchi in Cant. iii. 8.

12. Fight the good fight—Birks thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as in 1Co 9:24-26. Contrast "strifes of words" (1Ti 6:4). Compare 1Ti 1:18; 2Ti 4:7. The "good profession" is connected with the good fight (Ps 60:4).

lay hold on eternal life—the crown, or garland, the prize of victory, laid hold of by the winner in the "good fight" (2Ti 4:7, 8; Php 3:12-14). "Fight (literally, 'strive') with such striving earnestness as to lay hold on the prize, eternal life."

also—not in the oldest manuscripts.

professed a good profession—Greek, "didst confess THE good confession," namely, the Christian confession (as the Greek word is the same in this verse as that for "confession" in 1Ti 6:13, probably the profession here is the confession that Christ's kingdom is the kingdom of the truth, Joh 18:36, 37), at thy being set apart to thy ministerial function (whether in general, or as overseer at Ephesus): the same occasion as is referred to in 1Ti 1:18; 4:14; 2Ti 1:4.

before many witnesses—who would testify against thee if thou shouldest fall away [Bengel].

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