As seen, Paul opposes very firmly the tradition (legend is what was transmitted to Timothy and received by him, obviously, from Paul himself) of idle talks and disputes as regards this knowledge, which the apostle calls “science falsely". Of course, the ancient philosophers paid a lot of attention on the correctness of names, was already interested in this problem Socrates, who, before reasoning about whatever categories, put always at first the question: but what means the corresponding word...
As seen, Paul opposes very firmly the tradition (legend is what was transmitted to Timothy and received by him, obviously, from Paul himself) of idle talks and disputes as regards this knowledge, which the apostle calls “science falsely". Of course, the ancient philosophers paid a lot of attention on the correctness of names, was already interested in this problem Socrates, who, before reasoning about whatever categories, put always at first the question: but what means the corresponding word? And will it not happen that when disputing, each will speak about what is appropriate for him, without even noticing it? But Paul, it seems, speaks all the same about another thing. He calls, it seems, "science falsely" in general everything that has no direct relation to the witness. The synagogue boiled in those days with theological disputes about various subjects, and also penetrated in the Church the tradition of the disputes and debates.
Paul, as seen, doesn’t support at all this tendency. And of course, not because he is against the difference of opinions and debates. The problem is somewhere else: such debates do not have to destroy the Church as the body of the Christ. Everything can be discussed, and also disputes can be on anything, on whatever. But only as long as in these disputes and discussions, no doubt is put on the main part: the Messiah and the Kingdom. And the problem here is not only in the fact that if one doubts in fundamental things, the Church can be forgotten. The problem is also in the fact that such discussions easily transform the church meeting into a discussion club; it {the church} should not be such. There are things, about which it is possible and necessary to speak during the catechism, but no conversations which are convenient at all in the church meeting.
And not because they should not speak about them, but because the man, who did not answer these things in a unambiguous way to God, to himself and to others, simply cannot and does not have to participate in the church meeting. And if in the church meeting begin discussions about one of such subjects, it is better to cut them, and already talked with the one who asked the questions separately, outside the frame of the meeting. If there are in the church people, who participate in such discussions with pleasure, it can only be the sign of their personal spiritual hesitations.
Maybe, somebody of them made the decision to enter the Church angry, and someone else has perhaps just another spiritual crisis, the causes of which can be numerous, including the most ordinary spiritual maturation. But in every case such discussions contribute not at all to overcome the spiritual crisis: they allow only, so to speak, to let off steam so that after a while to begin to talk again. And the apostle of course perfectly understood that spiritual crises and spiritual problems are resolved differently. And he warned his disciple of what could easily transform the Church into a discussion club, the participants of which, not being able to solve any problem, would be engaged only in idle talks.
6
6:11 But thou, O man of God - Whatever all the world else do. A man of God is either a prophet, a messenger of God, or a man devoted to God; a man of another world. Flee - As from a serpent, instead of coveting these things. Follow after righteousness - The whole image of God; though sometimes this word is used, not in the general, but in the particular, acceptation, meaning only that single branch of it which is termed justice. Faith - Which is also taken here in the general and full sense; namely, a divine, supernatural sight of God, chiefly in respect of his mercy in Christ. This faith is the foundation of righteousness, the support of godliness, the root of every grace of the Spirit. Love - This St. Paul intermixes with everything that is good: he, as it were, penetrates whatever he treats of with love, the glorious spring of all inward and outward holiness.
6:12 Fight the good fight of faith - Not about words. Lay hold on eternal life - Just before thee. Thou hast confessed the good confession - Perhaps at his baptism: so likewise, Ti1 6:13; but with a remarkable variation of the expression.Thou hast confessed the good confession before many witnesses - To which they all assented. He witnessed the good confession;but Pilate did not assent to it.
6:13 I charge thee before God, who quickeneth all things - Who hath quickened thee, and will quicken thee at the great day.
6:15 Which - Appearing. In his own times - The power, the knowledge, and the revelation of which, remain in his eternal mind.
6:16 Who only hath underived, independent immortality.Dwelling in light unapproachable - To the highest angel. Whom no man hath seen, or can see - With bodily eyes. Yet "we shall see him as he is."
6:17 What follows seems to be a kind of a postscript.Charge the rich in this world - Rich in such beggarly riches as this world affords. Not to be highminded - O who regards this!Not to think better of themselves for their money, or anything it can purchase. Neither to trust in uncertain riches - Which they may lose in an hour; either for happiness or defence. But in the living God - All the rest is dead clay. Who giveth us - As it were holding them out to us in his hand. All things - Which we have. Richly - Freely, abundantly.To enjoy - As his gift, in him and for him. When we use them thus, we do indeed enjoy all things. Where else is there any notice taken of the rich, in all the apostolic writings, save to denounce woes and vengeance upon them?
6:18 To do good - To make this their daily employ, that they may be rich - May abound in all good works. Ready to distribute - Singly to particular persons. Willing to communicate - To join in all public works of charity.
6:19 Treasuring up for themselves a good foundation - Of an abundant reward, by the free mercy of God. That they may lay hold on eternal life - This cannot be done by alms - deeds; yet they "come up for a memorial before God," Act 10:4. And the lackeven of this may be the cause why God will withhold grace and salvation from us.
6:20 Keep that which is committed to thy trust - The charge I have given thee, Ti1 1:18.Avoid profane empty babblings - How weary of controversy was this acute disputant! And knowledge falsely so called - Most of the ancient heretics were great pretenders to knowledge.