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Selected Verse: 1 Timothy 6:16 - King James
| Verse |
Translation |
Text |
| 1Ti 6:16 |
King James |
Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Who only hath immortality--in His own essence, not merely at the will of another, as all other immortal beings [JUSTIN MARTYR, QuÃ&brvbr;st. ad Orthod., 61]. As He hath immortality, so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life in Himself, so hath He given to the Son to have life in Himself (Joh 5:26). The term used in the New Testament for "immortal," which does not occur, is "incorruptible." "Immortality" is found in Co1 15:53-54.
dwelling in the light which no man can approach unto--After life comes mention of light, as in Joh 1:4. That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [BENGEL]. It is unapproachable on account of its exceeding brightness [THEOPHYLACT]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [THEOPHYLACT, To Autolycus] (Psa 104:2; Jo1 1:5).
no man hath seen-- (Exo 23:20; Joh 1:18; Col 1:15; Heb 11:27; Jo1 4:12). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (Mat 5:8; Co1 13:12; Jo1 3:2; Rev 22:4). |
| Notes on the Bible, by Albert Barnes, [1834] |
Who only hath immortality - The word here - ἀθανασία athanasia - properly means "exemption from death," and seems to mean that God, in his own nature, enjoys a perfect and certain exemption from death. Creatures have immortality only as they derive it from him, and of course are dependent on him for it. He has it by his very nature, and it is in his case underived, and he cannot be deprived of it. It is one of the essential attributes of his being, that he will always exist, and that death cannot reach him; compare the expression in Joh 5:26, "The Father hath life in himself," and the notes on that passage.
Dwelling in the light which no man can approach unto - Greek, "Inhabiting inapproachable light." The light where he dwells is so brilliant and dazzling that mortal eyes could not endure it. This is a very common representation of the dwelling place of God. See examples quoted in Pricaeus, in loc. Heaven is constantly represented as a place of the most pure and brilliant light, needing not the light of the sun, or the moon, or the stars Rev 21:23-24; Rev 22:5, and God is represented as dwelling in that light, surrounded by amazing and inapproachable glory compare Rev 4:6; Eze 1:4; Heb 1:3.
Whom no man hath seen nor can see - notes on Joh 1:18.
To whom be honour and power everlasting. Amen - see the notes on Rom 11:36. |
| The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
whom no man
(See Scofield) - (Joh 1:18).
|
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Who only hath immortality (ὁ μόνος ἔχων ἀθανασίαν)
Comp. ἀφθάρτῳ incorruptible, Ti1 1:17. It has been suggested that there is here a possible allusion to the practice of deifying the woman emperors, with an implied protest against paying them divine honors. In the Asian provinces generally, this imperial cultus was organised as the highest and most authoritative religion. Domitian (81-96 a.d.) assumed the titles of "Lord" and "God," and insisted on being addressed as Dominus et Deus noster in all communications to himself. Trajan (98-117 a.d.) forbade his subjects to address him as "Lord" and "God," but Pliny (112 a.d.) required the citizens of Bithynia to pay divine honors to Trajan's statue. Hadrian (117-138 a.d.) allowed the worship of his statues.
In light
Comp. Psa 103:2; Jo1 1:5, Jo1 1:7; Jam 1:17.
Which no man can approach unto (ἀπρόσιτον)
More simply, unapproachable. N.T.o. olxx. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| 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." |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Who only hath immortality - All beings that are not eternal must be mutable; but there can be only one eternal Being, that is God; and he only can have immortality.
Dwelling in the light which no man can approach unto - All this is said by the apostle in three words φως οικων απροσιτον, inhabiting unapproachable light. Such is the excessive glory of God, that neither angel nor man can approach it. It is indeed equally unapproachable to all created beings.
Whom no man hath seen, nor can see - Moses himself could only see the symbol of the Divine presence; but the face of God no man could ever see. Because he is infinite and eternal, therefore he is incomprehensible; and if incomprehensible to the mind, consequently invisible to the eye.
To whom - As the author of being, and the dispenser of all good, be ascribed honor and power - the sole authority of all-pervading, all-superintending, all-preserving, and everlasting might.
The words of St. Paul are inimitably sublime. It is a doubt whether human language can be carried much higher, even under the influence of inspiration, in a description of the supreme Being. It is well known that St. Paul had read the Greek poets. He quotes Aratus, Epimenides, and Menander; this is allowed on all hands. But does he not quote, or refer to, Aeschylus and Sophocles too? Scarcely any person suspects this; and yet there is such a complete similarity between the following quotations from the above poets and the apostle's words, that we are almost persuaded he had them in his eye. But if so, he extends the thought infinitely higher, by language incomparably more exalted. I shall introduce and compare with the text the passages I refer to.
Ti1 6:15
Ὁ μακαριος και μονος Δυναστης, ὁ Βασιλευς των βασιλευοντων, και Κυριος των κυριευοντων.
The supreme Being is also styled the King of kings, and the Blessed, by Aeschylus in his tragedy of the Supplicants: -
Αναξ ανακτων, μακαρων
Μακαρτατε, και τελεων
Τελειοτατον κρατος.
Ver 520. Ed. Porson.
"O King of kings! most Blessed of the blessed! most Perfect of the perfect!"
Ti1 6:16
Ὁ μονος εχων αθανασιαν, φως οικων απροσιτον.
In the Antigone of Sophocles there is a sublime address to Jove, of which the following is an extract:
Αγηρως χρονῳ Δυναστας,
Κατεχεις Ολυμπου
Μαρμαροεσσαν αιγλαν.
Ver. 608. Edit. Brunk.
"But thou, an ever-during Potentate, dost inhabit the refulgent splendor of Olympus!"
This passage is grand and noble; but how insignificant does it appear when contrasted with the superior sublimity of the inspired writer! The deity of Sophocles dwells in the dazzling splendor of heaven; but the God of Paul inhabits light so dazzling and so resplendent that it is perfectly unapproachable!
Synesius, in his third hymn, has a fine idea on the mode of God's existence, which very probably he borrowed from St. Paul: -
Κεκαλυμμενε νου
Ιδιαις αυγαις.
"O intellectual Being! veiled in thine own effulgence!"
And a few lines after, he says, -
Συ το κρυπτομενον
Ιδιαις αυγαις.
"Thou art He who art concealed by thy splendors."
All these are excellent, but they are stars of the twelfth magnitude before the apostolic Sun.
See a quotation from Euripides, Ti2 4:8. |
4 And they shall see his face; and his name shall be in their foreheads.
2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
8 Blessed are the pure in heart: for they shall see God.
12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.
27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.
15 Who is the image of the invisible God, the firstborn of every creature:
18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
20 Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.
5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
2 Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain:
4 In him was life; and the life was the light of men.
53 For this corruptible must put on incorruption, and this mortal must put on immortality.
54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
26 For as the Father hath life in himself; so hath he given to the Son to have life in himself;
36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
4 And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire.
6 And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.
5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.
23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.
24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.
26 For as the Father hath life in himself; so hath he given to the Son to have life in himself;
18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
2 Bless the LORD, O my soul, and forget not all his benefits:
17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.
8 Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.
16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;