(20) O Timothy, keep that which is committed to thy trust.--More literally and better rendered, O Timothy, keep the trust committed to thee. It is a beautiful thought which sees in these few earnest closing words the very handwriting of the worn and aged Apostle St. Paul. The Epistle, no doubt dictated by the old man, was in the handwriting of some friend of St. Paul and the Church, who acted as his scribe; but, as seems to have been sometimes his habit (see especially the closing words of the Galatian Letter), the last pleading reminder was added by the hand of the Apostle himself. "O Timothy"--he writes now no longer addressing church or pastor, but his own favourite friend and pupil, the loved heir of his God-inspired traditions and maxims, which so faithfully represented the doctrine and teaching of Jesus of Nazareth--"O Timothy, keep the sacred trust committed to thy charge."

This "sacred trust," so solemnly committed as the parting charge to Timothy, was "the doctrine delivered by St. Paul to him to preach," the central point of which, we know from the Apostle's other writings, was the teaching respecting the atonement and the precious blood of Christ. There is a beautiful, though somewhat lengthened, paraphrase of the "Trust" in the Commonitorium of Vincentius Lirinensis, composed about A.D. 430. "What is meant," he asks, "by 'keep the trust?' The disciple of St. Paul must keep the sound doctrine of his master safe from robbers and foes. . . . What is meant by 'the trust?' Something intrusted to you to keep--not a possession you have discovered for yourself; something you have received from another--not what you have thought out for yourself . . . of this 'trust,' remember, you are nothing but the guardian. . . . What, then, is the meaning of 'keep the trust?' It is surely nothing else than 'guard the treasure of the Catholic faith.' . . . Gold have you received; see that you hand gold on to others."

"Is there, then," asks this same wise writer "to be no progress, no development in religious teaching? Yes," he answers; "there should be a real progress, a marked development, but it must partake of the nature of a progress, not of a change. . . . Let religion in the soul follow the example of the growth of the various members which compose the body, and which, as years roll on, become ever stronger and more perfect, but which, notwithstanding their growth and developed beauty, always remain the same."

Avoiding profane and vain babblings.--The Apostle has before in this Epistle warned Timothy against these useless, profitless discussions. Anything like theological controversy and discussion seems to. have been distasteful to St. Paul, as tending to augment dissension and hatred, and to exalt into an undue prominence mere words and phrases.

Oppositions of science falsely so called.--Rather, of knowledge falsely so called. These "oppositions" have been supposed by some to be a special allusion to some of the Gnostic theories of the opposition between the Law and the Gospel, of which peculiar school, later, Marcion was the great teacher. It is hardly likely that any definite Gnostic teaching had as yet been heard in Ephesus, but there is little doubt that the seeds of much of the Gnosticism of the next century were--when St. Paul wrote to Timothy--being then sown in some of the Jewish schools of Ephesus and the neighbouring cities. (Comp. the allusions to these Jewish and cabalistic schools in St. Paul's letter to the Colossian Church.) The "oppositions" here may be understood as referring generally to the theories of the false teachers, who were undermining the doctrine of St. Paul as taught by Timothy.

Verse 20. - Guard for keep, A.V.; unto thee for to thy trust, A.V.; turning away from for avoiding, A.V.; the profane for profane and vain, A.V.; the knowledge which is falsely for science, falsely, A.V. Guard that which is committed unto thee; τὴν παραθήκην (παρακαταθήκην, T.R.). Guard for keep is hardly an improvement. The meaning of "keep," like that of φυλάττω, is to guard, keep watch over, and, by so doing, to preserve safe and uninjured. This meaning is well brought out in the familiar words of Psalm 121, "He that keepeth thee will not slumber.... He that keepeth Israel shall neither slumber nor sleep. The Lord himself is thy Keeper" (so too Psalm 127:1; Genesis 28:15, etc.). Παραθήκη or παρακαταθήκη, occurs elsewhere in the New Testament only in 2 Timothy 1:12, 14, where the apostle uses it (in ver. 12) of his own soul, which he has committed to the safe and faithful keeping of the Lord Jesus Christ; but in ver. 14 in the same sense as here. "That good thing which was committed unto thee guard ['keep,' A.V.]." There does not seem to be any difference between παραθήκη and παρακαταθήκη, which both mean "a deposit," and are used indifferently in classical Greek, though the latter is the more common. The precept to Timothy here is to keep diligent and watchful guard over the faith committed to his trust; to preserve it unaltered and uncorrupt, so as to hand it down to his successors exactly the same as he had received it. Oh that the successors of the apostles had always kept this precept (see Ordination of Priests)! Turning away from (ἐκτρεπόμενος); only here in the middle voice, "turning from," "avoiding," with a transitive sense. In the passive voice it means "to turn out of the path," as in 1 Timothy 1:6; 1 Timothy 5:15; 2 Timothy 4:4. The profane babblings (see 1 Timothy 4:7; 2 Timothy 2:16); κενοφωνία; only here and 2 Timothy 2:16, "the utterance of empty words," "words of the lips" (2 Kings 18:20). Oppositions (ἀντιθέσεις); here only in the New Testament. It is a term used in logic and in rhetoric by Plato, Aristotle, etc., for "oppositions" and "antitheses," laying one doctrine by the side of another for comparison, or contrast, or refutation. It seems to allude to the particular method used by the heretics to establish their tenets, in opposition to the statements of the Church on particular points - such as the Law, the Resurrection, etc. The knowledge which is falsely so called. There is a very similar intimation of the growth of an empty philosophy, whose teaching was antagonistic to the teaching of Christ in Colossians 2:8, and with which St. Paul contrasts the true γνώσις in ver. 3. This was clearly the germ (called by Bishop Lightfoot "Gnostic Judaism") of what was later more fully developed as the Gnostic heresy, which, of course, derived its name from γνῶσις, knowledge or science, to which they laid claim (see Bishop Lightfoot's able 'Introduction to the Epistle to Colossians,' specially p. 100; and his notes on 1 Timothy 2:8, sqq.).

6:17-21 Being rich in this world is wholly different from being rich towards God. Nothing is more uncertain than worldly wealth. Those who are rich, must see that God gives them their riches; and he only can give to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. What is the best estate worth, more than as it gives opportunity of doing the more good? Showing faith in Christ by fruits of love, let us lay hold on eternal life, when the self-indulgent, covetous, and ungodly around, lift up their eyes in torment. That learning which opposes the truth of the gospel, is not true science, or real knowledge, or it would approve the gospel, and consent to it. Those who advance reason above faith, are in danger of leaving faith. Grace includes all that is good, and grace is an earnest, a beginning of glory; wherever God gives grace, he will give glory.Keep that which is committed to thy trust,.... That is, the Gospel, see 1 Timothy 1:11 which is a rich treasure put into earthen vessels, and ought to be kept pure and uncorrupt, and faithfully dispensed, and diligently preserved, that so it may be continued genuine and sincere, and not be either adulterated and depraved, or be taken away by false teachers. And it may also include his gifts for the ministration of it, which were to be kept in use, and stirred up, and not neglected, but cultivated and improved to the advantage of the church, and of the interest of Christ:

avoiding profane and vain babblings; about the law, and circumcision, and other things, which the false teachers insisted much on, and amused their hearers with; and which were vain, empty, useless, and unprofitable talk. Some copies, and so the Vulgate Latin version, read, "profane newnesses of words"; or new words, which ought not to be introduced, for they often bring in new doctrines: the form of sound words, the wholesome words, the words of our Lord Jesus Christ, the words which the Holy Ghost teacheth, should be held fast; and especially all new words should be avoided, which are contrary to them, or in the least weaken them, or detract from them.

And oppositions of science falsely so called; the false teachers boasted of their science and knowledge, but it was not true, solid, spiritual, and saving; it was not an experimental knowledge of the Gospel; it was not the excellent knowledge of Christ, which has eternal life connected with it; it was merely notional and speculative; it was idle, empty, and useless, mere Pagan philosophy, and vain deceit, upon which they formed antitheses, or oppositions and objections to the truths of the Gospel; and even opposed themselves, and the word of God, as well as the faithful ministers of it.

(Knowledge is not determined by a "show of hands". Even though the majority of people believe something, that does not make it true. The majority today do not believe in Noah's flood, 2 Peter 3:4. It was so in Noah's day also, but the unbelievers all drowned! Many fervently believe in evolution and try to compromise the scriptures with it. This verse stands as a stark warning to those who do not try everything through God's Word. Isaiah 8:20 Editor.)