The previous section was about sound doctrine (2–5) and godliness (6–10). The δὲ that begins verse 11 begins a new development, with Paul shifting from "those who desire to be rich" to Timothy, the man of God. From verse 11 to 16 there are at least three discernible sections. The first section deals with Timothy's actions (flee, pursue, fight, take hold) in the presence of many witnesses. The second section (verses 13–14) is Paul's charge to Timothy in the presence of God. And the final section (verses 15–16) elaborate further on the essence of God.
1) In the Presence of Many Witnesses
Paul ends his letter with a series of admonitions to Timothy. He knows that some of erred in their doctrine and have faltered by pursuing money. So the beginning admonition is to "flee these things." Most of the uses of "these things" in 1 Timothy have framed entire sections; here, there is no exception. Clearly, Paul wants Timothy to recall what he just said in 1 Timothy 6:3–10. Beyond that, Paul adds the positive command "pursue" and lists virtues.
A) Paul admonishes Timothy to pursue six virtues. The first two virtues are internal and reflect the inner heart of Timothy. The only occurrence of "Righteousness" is in verse 11. In Paul's second letter to Timothy, this virtue is mentioned three times (2 Timothy 2:22; 3:16; 4:8). 2 Tim 2:22 is similar to 1 Tim 6:11:
Σὺ
δέ, ὦ ἄνθρωπε Θεοῦ, ταῦτα
φεῦγε·
δίωκε δὲ δικαιοσύνην, εὐσέβειαν,
πίστιν,
ἀγάπην, ὑπομονήν, πραϋπαθίαν.
τὰς
δὲ νεωτερικὰς ἐπιθυμίας
φεῦγε,
δίωκε δὲ δικαιοσύνην,
πίστιν,
ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν Κύριον ἐκ καθαρᾶς καρδίας.
2 Tim 3:16 mentions that Scripture is what trains in righteousness. In 2 Tim 4:8, Paul looks forward to the "crown of righteousness," which is given to him by the righteous King.
As for the next virtue in the list, the term "godliness," appears eight times in 1 Timothy, and once in each of the other pastoral letters. Immediately preceding 6:11 is Paul's explanation of how a person may pursue godliness as a means of great spiritual gain. Godliness is also broadly applied to the life of Jesus Christ in 1 Tim 3:16. In any case, Paul charges Timothy to pursue a life marked by the Lord Jesus Christ in all virtues.
The next four virtues show the external nature of Timothy's ministry. "Faith" and "love" are often paired (1:14; 2:15; 2 Tim 1:13; 2:22; Titus 2:2; 3:15) in the pastorals. They are often combined with hope. But in 6:11, "steadfastness" follows in the list. The term appears in each of the pastorals once. "Gentleness" is the final term that Timothy will need to display. The work that Paul is commissioning Timothy to will require these four important virtues as he deals with opponents, error, and pastoral issues.
B) Paul also calls Timothy to "fight the good fight of the faith." Besides shoring up his personal character, Timothy will need to fight in his role as Paul's emissary. The fight of the faith is worth engaging because it is good. Paul believes that Timothy is not simply engaging in a battle of wits against false teachers or in his responsibility in resolving pastoral issues. No, this is a fight for the true faith of Christ, not only in what Timothy is fighting against, but also, in what his fighting for: biblical leadership, proper roles in God's household between men and women, a ministry to widows that is reasonable and loving, and the moral quality of care between various classes in the church. Timothy will also be required to fight for his own purity (4:12) and example before the people. He will have to be a gentle, but firm, leader. He will need to tow the line of a powerful emissary sent by God and a human being with weaknesses. And so, Timothy will have to fight.
C) Finally, Timothy will have to "take hold" of the eternal life God promises to all who have faith. It may appear that Paul is using another expression to convey what he said earlier about "fighting the good fight," but the terms are different in some key ways. First, rather than fighting for eternal life, Timothy must hold on to the promise, since he has been called to it already. Second, rather than fighting for eternal life, Timothy must uphold his confession, which he made in front of many witnesses. Paul is saying to Timothy, "hold on to what God called you to, and to that which you publicly agreed to when he called you." In order to be successful as an emissary, Timothy will have to seize on what is already his. Each day he will need to grasp the immense hope of eternal life to get through distressing situations. He will need to be so heavenly-minded in order to be of any earthly good. This is what Paul (and God) requires of Timothy in his task.
2) In the Presence of God and Christ Jesus
Paul's next charge moves from "many witnesses" to the more transcendent "God and Christ Jesus" (6:13). Paul identifies God as the one "who gives life to all things." Christ Jesus is the one who made "the good confession" before Pontius Pilate. The confession Paul is referring to could be found in John 23:3:
And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.”
The appeal to God's creative power in the first place is a reminder that Timothy's ministry is before the presence of the Creator God of the universe. Without reservation, Timothy's ministry should be carried out with the strength and creative power that recalls God's powerful creation of the foundations of the earth.
Similarly, Paul appeals to Jesus Christ's most vulnerable moment before arguably one of the most powerful human rulers at the time, Pontius Pilate. In this great moment of vulnerability and facing a sham trial, Jesus makes the confession that He indeed is the king of the Jews. Timothy's ministry will face a not too dissimilar fate: just as Jesus made the good confession before Pontius Pilate, so too, Timothy will be required to make the good confession before many at great risk to his life. Like his Lord, Timothy must live between the reality of God's infinite creative power and Christ's earthly meek vulnerability.
The charge continues with the infinitival clause: "I charge you...to keep the commandment..." To which specific commandment is Paul referring to here? Surely, it is the mission Paul has sent him on, which he established in the first chapter (1:3–5):
3 As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine, 4 nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith. 5 The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.
How should Timothy "keep" the commandment? Paul adds "unstained and free from reproach," making the syntax a bit awkward. In what sense could Timothy keep the mission "unstained and free from reproach"? If these adjectives are modifying the noun, "commandment," then Paul means to keep the mission pure and above board. Another option is that Paul is implying that Timothy should be kept unstained and free from reproach in keeping the commandment. This second sense may imply that whether or not the mission succeeds, Timothy should nevertheless remain unstained and free from reproach. In any case, Paul's language clearly adds a dimension of expectation to Timothy's already intense calling.
Finally, another phrase that modifies "keep the commandment" is the prepositional phrase "until the appearing of our Lord Jesus Christ." The appearing (τῆς ἐπιφανείας ) of the Lord Jesus is an important theme in the pastorals (for more reading see Philip Towner, The Letters of Timothy and Titus). It refers to two epochs of time: 1) Christ's incarnation (2 Tim 1:10) and 2) Christ's return (1 Tim 6:14; cf. 2 Tim 4:1). Paul's use of the phrase here pins Timothy's mission squarely in the middle of the two reference points of time. Christ's death and resurrection has occurred and now is the age of God's household, the church (1 Tim 3:14–16). Until Christ's return, Timothy is to remain committed to the mission of God.
The concept of time (καιρός) in 1 Timothy also places a vital role in establishing the various epochs of time. First, Paul refers to the "proper time" of Christ's ransom for sinners on the cross (1 Tim 2:6). This is the age before the church's mission. Another reference to time in 1 Timothy 4:1 is the Spirit's warning that 'in the later times' (ἐν ὑστέροις καιροῖς)--the current time of Timothy's ministry in the church--some will fall away from the faith. And finally, the last reference to time is in 1 Timothy 6:15 in reference to Christ's return, which is at the complete discretion of Christ himself.
Suffice it to say that in his charge to Timothy, Paul is seeking to motivate his young pupil toward greater faithfulness as he awaits the return of Jesus Christ.
3) The Essence of the Lord Jesus Christ
The entire section ends with a christological account of Christ's various attributes. The reference to time in 6:15 reminds Timothy that Christ is sovereign over time itself. He reiterates that point in the next line of the sequence: he alone is blessed and sovereign. Timothy's ministry is to be kept with the uttermost reverence before the King of kings and Lord of lords. Paul continues acknowledging Jesus's immortality, his unapproachability, his transcendence, and his glorified dominion. The account ends with a doxological statement by Paul, which honors and acknowledged Christ's eternal dominion.
An important question remains: why does Paul appeal to such a great authority in Timothy's commission? Although Paul does not give an direct motivation for his appeal, it is possible that based on the nature of Timothy's ministry, Paul expects Timothy to face formidable and relentless opponents and challengers. In the face of a society bent on questioning the new "rules" of God's household, its leadership, norms, and customs, Timothy will have to remain grounded in the authority of Paul's appeal. But more importantly, it is possible that Paul, having experienced his own turmoil in ministry, knows that Timothy's opponents, challengers, and parishioners will doubtless pose the question: by whose authority do you command such things? Timothy's subjection to God's authority affords him the opportunity to respond: By God's authority, and not my own, I, Timothy, am able to command such things.
