1 Timothy 6:11

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PRACTICAL PIETY ENFORCED

1 Timothy 6:11. Thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

NEVER can we lay too great a stress on the practical duties of Christianity, provided we keep them in their proper place, and perform them not for the purpose of making them a justifying righteousness before God, but of evincing the sincerity of our faith in Christ, and the truth of our love to him. The things of this world always stand, as it were, in competition with him; and the carnal man gives to them a decided and habitual preference. It is in vain that men are told how unsatisfying and transient a portion the world is, or what evils the love of it will entail upon us. The ungodly will affect riches as a source of happiness, and will pursue them as their chief good: but the true Christian must not do so: “Thou, O man of God, whoever thou art, thou must flee these things,” and “follow after the things which will make for thy eternal peace.” There is in this exhortation a peculiarity worthy of our attention: and, that I may present it to you in its just view, I will point out,

I. The duties here inculcated—

They are two: the avoiding of evil, and the cultivating of good. Let us mark,

1. The evils to be avoided—

[An inordinate desire of wealth, and an eager pursuit of it, are unworthy of the Christian character. Contentment is that rather which becomes him: for, in truth, it is but little that a man needs in this world, The richest man in the universe, what has he beyond “food and raiment?” That his food is more delicate, and his raiment more splendid, is of very small importance: the more homely comforts of the poor are as acceptable to them, as the luxuries of the rich to them. Habit soon familiarizes the mind to the situation in which we are placed; and equally reduces the zest with which abundance is enjoyed, and the pain with which penury, if not too oppressive, is sustained. Under a conviction of this, the Christian maintains a holy superiority to the world and all its vanities; and learns, “in whatsoever state he is, therewith to be content [Note: Philippians 4:11.].”]

2. The graces to be cultivated—

[Here is a chain of graces, no link of which should be broken. “Righteousness” should pre-eminently characterize a child of God. There should be in us no disposition to encroach upon the rights of others; but a firm determination of mind to do unto all men as we, in a change of circumstances, would have them do unto us. But with this must be blended “godliness;” for, if we are to render unto man his due, so must we also unto God; giving to him our heart, and exercising continually those holy affections towards him, which insure the entire affiance of our souls, and the unreserved obedience of our lives, By the term “faith” we may understand either that belief in Christ, which is its general import: or a “fidelity” in executing whatever can be justly expected of us. In both points of view, it is a most important grace: for, in the former sense, it is that which interests us in the Lord Jesus, and in all that he has done, or is doing, for us; and, in the latter sense, it is that whereby alone we can approve the sincerity of our faith and love. To these must “love” also be added: for, what is a Christian without love? Let him know all that man can know, and do all that man can do, and suffer all that man can suffer, and “without love, he is no better than sounding brass or a tinkling cymbal.” Together with these active graces, we must possess also such as are passive: we must exercise self-government, under all the circumstances that may occur; “possessing our souls in patience”, under all the trials of life.: and “shewing all meekness unto all men,” however perverse they may be in their spirit, or however they may endeavour to irritate and inflame us. These graces are absolutely indispensable to the Christian character; and whilst we “flee” the foregoing evils, we must “follow after” these, without exception or intermission.]

But to feel the force of the Apostle’s exhortation in reference to these duties, we must consider,

II.

Their mutual influence and relation to each other—

“The love of money” will altogether despoil the soul of these graces—
[Only let self-interest get an ascendant over us, and we shall no longer listen to the claims of justice: there will be a bias upon our minds, that will affect, not our actions only, but our very judgment: we shall lean to self in all our decisions; and shall be led to infringe upon the rights of others, almost without a consciousness or suspicion that we are going beyond the bounds of justice and equity.

As for “godliness,” it is impossible that that should flourish, where such noxious weeds, as the love of money generates, are suffered to grow. Truly that accursed evil will eat out every thing that is good. It is called “the root of all evil:” and it well deserves that character; for to serve God and Mammon too is absolutely impossible: whichever we adhere to, we must, of necessity, renounce the other.

The graces too of “faith and love,” what scope have they for exercise in a heart imbued with selfishness? Darkness is not more opposed to light, than this evil is to those divine principles: nor can any person under its malignant influence follow, or even discern, the path which those sublime feelings would prescribe.
As for “patience and meekness,” we must not look for them in a mind debased with the love of filthy lucre. Whenever the favourite disposition of the heart is thwarted, impatience will evince itself in no questionable shape, and irritability break forth, both in word and act.
In proof of these assertions, we need only survey the spirit of rival nations, when their interests are thought to clash: or we may look at kindred societies in our own country; or at individuals that are engaged in the same profession; or even at members of the same family, whenever their pecuniary interests have been at stake. I speak not too strongly, if I say, that discord is almost the invariable fruit of conflicting interests; and that, in proportion as the love of money reigns in any bosom, the graces, of which we have spoken, are weakened and dispelled.]
On the other hand, the exercise of these graces in the soul will keep down that hateful lust which we have been contemplating—
[It is manifest that the high principles of righteousness and godliness, of faith and love, of patience and meekness, will give to the soul an elevation above the low, degrading, and debasing feelings of selfishness. They give to the mind a far different cast: they open to it sublimer views; they inspire it with nobler sentiments; they furnish it with a more exalted employment. Suppose an angel to be sojourning on earth; what a contempt would he feel for wealth, and what a pity for all who are fascinated by its allurements! So, in proportion as the grace of God operates in our souls, “the lust of the flesh, the lust of the eye, and the pride of life,” will be held as objects worthy only to be despised and shunned.]

Address—
1.

The man of this world—

[What clearer proof can you have of the vanity of wealth, than by viewing the disorders which the love of it produces through the whole world? Truly, the coveting after money is incompatible with real happiness, and has been the means of piercing the souls of men with many sorrows. Let me, then, entreat you to “flee these things.” Flee not only from, the inordinate pursuit of wealth, but even from the secret love of it in your hearts. You should have higher objects in view, even the attainment of the Divine image, and the ultimate possession of the heavenly glory. Flee, then, from those things, and follow after these with your whole hearts.]

2. The true Christian—

[What a name is this by which you are here called—“a man of God!” Doubtless, in the first instance, it designates rather those who are in the office of the ministry: but as all saints are children of God, they may with propriety be addressed by the term that is here used. Consider, then, “thou man of God,” what line of conduct befits thy character. Surely thou shouldest be “as a city set on a hill:” thou shouldest be as “a light in a dark world.” Oh! see to it that thou “walk worthy of thy high calling,” and “worthy also of Him that bath called thee.” Let no earthly lusts debase thy soul. Live to God: live for God: live as those who are born from above, and as those “whose treasure is in heaven.” Especially cultivate the graces that are here commended to your pursuit; and “let all who see you, acknowledge you as the seed whom the Lord hath blessed.”]