1 Timothy 6:16

16. Who only hath immortality--in His own essence, not merely at the will of another, as all other immortal beings [Justin Martyr, Quæst. 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 1Co 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; 1Jo 1:5). no man hath seen--(Ex 23:20; Joh 1:18; Col 1:15; He 11:27; 1Jo 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 (Mt 5:8; 1Co 13:12; 1Jo 3:2; Re 22:4).

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 16. Who only hath immortality. The word here--αθανασια --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. Comp. the expression in Jn 5:26. "The Father hath life in himself," Jn 5:26.

Dwelling in the light which no man can approach unto. Gr., "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. Comp. Rev 4:6; Eze 1:4, Heb 1:3.

Whom no man hath seen nor can see. Jn 1:18.

To whom be honour and power everlasting. Amen. Rom 11:36.

(h) "whom no man hath" Ex 33:20 (i) "be honour" Jude 1:25, Rev 1:6

Albert Barnes, 1834 · public domain

Verse 16 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. 1Tim 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!" 1Tim 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, 2Tim 4:8.

Adam Clarke, 1831 · public domain