|Matthew Henry's Concise Commentary|
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 15. - Its own for his, A.V. This correction seems to be manifestly right. The same phrase is rendered in 1 Timothy 2:6 and Titus 1:3 "in due time," in the A.V.; but in the R.V. 2:6 is "its own times," and in Titus 1:3 "his own seasons. In Galatians 6:9 καίρῳ ἰδίῳ is also rendered "in due season," in both the A.V. and the R.V. Such a phrase as ἐν καιροῖς ἰδίοις must be taken everywhere in the same sense. It clearly means at the fitting or proper time, and corresponds to the πλήρωμα τοῦ χρόνου, "the fullness of time," in Galatians 4:4. The two ideas are combined in Luke 1:20 (πληρωθήσονται εἰς τὸν καιρὸν αὐτῶν) and Luke 21:24 (comp. Ephesians 1:10). Shall show (δείξει). Δεικνύειν ἐπιφανείαν, "to show an appearing," is a somewhat unusual phrase, and is more classical than scriptural. The verb and the object are not of cognate sense (as "to display a display," or "to manifest a manifestation"), but the invisible God, God the Father, will, it is said, display the Epiphany of our Lord Jesus Christ. The wonder displayed and manifested to the world is the appearing of Christ in his glory. The Author of that manifestation is God. The blessed; ὁ μακάριος (not εὐλογητός, as in Mark 14:61), is only here and in 1 Timothy 1:11 (where see note) applied to God in Scripture. The blessed and only Potentate. The phrase is a remarkable one. Δυνάστης (Potentate), which is only found elsewhere in the New Testament in Luke 1:52 and Acts 8:27, is applied to God here only. It is, however, so applied in 2 Macc. 3:24 2Macc. 12:15 2Macc. 15:23, where we have Πάσης ἐξουσιας δυνάστης Γόν μέγαν τοῦ κόσμου δυνάστην, and Δυνάστα τὧ῀ν οὐρανῶν; in all which places, as here, the phrase is used to signify, by way of contrast, the superiority of the power of God over all earthly power. In the first of the above-cited passages the language is singularly like that here used by St. Paul. For it is said that ὁ πάσης ἐξουσίας δυνάστης, "the Prince (or Potentate) of all power made a great apparition," or "appearing" (ἐπιφονείαν μεγάλην ἐποίησεν), for the overthrow of the blasphemer and persecutor Heliodorus. St. Paul must have had this in his mind, and compared the effect of "the appearing of our Lord Jesus Christ," in overthrowing the Neros of the earth with the overthrow of Heliodorus (comp. 1 Thessalonians 1:7-10). King of kings, and Lord of lords, etc. (compare the slightly different phrase in Revelation 17:14 and Revelation 19:16, applied to the Son). So in Psalm 136:2, 3, God is spoken of as "God of gods, and Lord of lords."
Gill's Exposition of the Entire Bible
Which in his times he shall show,.... For though the time of Christ's appearing is unknown, yet the thing itself is certain; God will bring it about, and make it manifest in his own time, in the time that is fixed and appointed by him; and which is only known unto him, and which he keeps in his own power, and has reserved in his own breast:
who is the blessed; the Syriac version reads, "the blessed God"; who is blessed in himself, in his Son and Spirit, in the perfections of his nature; who is God all-sufficient, has enough in himself for himself, and for all his creatures; who is the fountain and the author of all blessedness, temporal, spiritual, and eternal, which any of them are, or shall be possessed of:
and only Potentate; or Governor of the whole world, which can be said of none but himself: he is the Governor among the nations, and over all the nations of the earth; his kingdom rules over all other kingdoms; and he has his power and government from himself, whereas all other potentates have their power from him, as follows:
the King of kings, and Lord of lords; from whom they receive their sceptres, crowns, and kingdoms; by whom they reign, and are continued in their power; for he sets up kings, and removes kings at his pleasure, and to him they must be accountable for all their administrations another day; and at present they are under his influence, and at his control; he has their hearts, and their counsels, as well as kingdoms, in his hands, and under his overruling providence; and causes all to answer his wise and eternal purposes. These titles are used by the Jews, who style him, , "Lord of all lords, King over all kings" (s). The same name is given to Christ, Revelation 19:16 which shows him to be equal with the Father.
(s) Zohar in Numb. fol. 100. 2.
Jamieson-Fausset-Brown Bible Commentary
15. in his times—Greek, "His own [fitting] times" (Ac 1:7). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Father (1Ti 2:6; 2Ti 1:9; Tit 1:3; Heb 1:1).
he shall show—"display": an expression appropriate in reference to His "APPEARING," which is stronger than His "coming," and implies its visibility; "manifest": make visible (compare Ac 3:20): "He" is the Father (1Ti 6:16).
blessed—in Himself: so about to be the source of blessing to His people at Christ appearing, whence flows their "blessed hope" (1Ti 1:11; Tit 2:13).
only—(Joh 17:3; Ro 16:27; Re 15:4).
King of kings—elsewhere applied also to Jesus (Re 1:5; 17:14; 19:16).
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