Text -- 1 Timothy 6:1-11 (NET)

6:1 Those who are under the yoke as slaves must regard their own masters as deserving of full respect. This will prevent the name of God and Christian teaching from being discredited.

Summary of Timothy’s Duties

6:2 But those who have believing masters must not show them less respect because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved. Teach them and exhort them about these things. 6:3 If someone spreads false teachings and does not agree with sound words (that is, those of our Lord Jesus Christ) and with the teaching that accords with godliness, 6:4 he is conceited and understands nothing, but has an unhealthy interest in controversies and verbal disputes. This gives rise to envy, dissension, slanders, evil suspicions, 6:5 and constant bickering by people corrupted in their minds and deprived of the truth, who suppose that godliness is a way of making a profit. 6:6 Now godliness combined with contentment brings great profit. 6:7 For we have brought nothing into this world and so we cannot take a single thing out either. 6:8 But if we have food and shelter, we will be satisfied with that. 6:9 Those who long to be rich, however, stumble into temptation and a trap and many senseless and harmful desires that plunge people into ruin and destruction. 6:10 For the love of money is the root of all evils. Some people in reaching for it have strayed from the faith and stabbed themselves with many pains. 6:11 But you, as a person dedicated to God, keep away from all that. Instead pursue righteousness, godliness, faithfulness, love, endurance, and gentleness.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Ti 6:1

Under the yoke ( hupo zugon ).

As slaves (douloi , bondsmen). Perhaps under heathen masters (1Pe 2:18). For the slave problem, see also Phm 1:1; Col 3:22; Eph 6:5; Tit 2:9. See note on Mat 11:29 for Christ’ s "yoke"(zugon , from zeugnumi , to join).

Robertson: 1Ti 6:1

Their own masters ( tous idious despotas ).

That is always where the shoe pinches. Our "despot"is this very Greek word, the strict correlative of slave (doulos ), while kurios has a wider outlook. Old word only here, Tit 2:9; 2Ti 2:21; 1Pe 2:18 for human masters. Applied to God in Luk 2:29; Act 4:24, Act 4:29 and to Christ in 2Pe 2:1.

Robertson: 1Ti 6:1

The name of God ( to onoma tou theou ).

See Rom 2:24. If the heathen could say that Christian slaves were not as dependable as non-Christian slaves. Negative purpose with hina mē and present passive subjunctive (blasphēmētai ).

Robertson: 1Ti 6:2

Let not despise them ( mē kataphroneitōsan ).

Negative imperative active third plural of kataphroneō , to think down on. See note on 1Ti 4:12. He must not presume on the equality of Christian brotherhood not allowed by the state’ s laws. Some of these Christian slaves might be pastors of churches to which the master belonged. For the difficulty of the Christian master’ s position, see note on 1Co 7:22; Phm 1:16.

Robertson: 1Ti 6:2

But rather ( alla mallon ).

Render the Christian Master better service.

Robertson: 1Ti 6:2

They that partake of the benefit ( hoi tēs energesias antilambanomenoi ).

For euergesias (genitive case after participle) see note on Act 4:9, only other N.T. example of this old word. Present middle participle of antilambanō , old verb, to take in turn, to lay fast hold of, in N.T. only here, Luk 1:54; Act 20:35.

Robertson: 1Ti 6:3

Teacheth a different doctrine ( heterodidaskalei ).

See note on 1Ti 1:3 for this verb, present active indicative here in condition of first class.

Robertson: 1Ti 6:3

Consenteth not ( mē proserchetai ).

Also condition of first class with mē instead of ou . Proserchomai (old verb, to come to, to approach, with dative) is common enough in N.T. (Heb 4:16; Heb 7:25, etc.), but in the metaphorical sense of coming to one’ s ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott).

Robertson: 1Ti 6:3

Sound words ( hugiainousin logois ).

See note on 1Ti 1:10 for hugiainō .

Robertson: 1Ti 6:3

The words of our Lord Jesus Christ ( tois tou kuriou hēmōn Iēsou Christou ).

Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock’ s opinion like 1Ti 5:18; Act 20:35, at least in the Spirit of Jesus as Act 16:7; 1Co 11:23) or objective genitive about Jesus like 2Ti 1:8; 1Co 1:18.

Robertson: 1Ti 6:3

According to godliness ( kata eusebeian ).

Promoting (designed for) godliness as in Tit 1:1.

Robertson: 1Ti 6:4

He is puffed up ( tetuphōtai ).

Perfect passive indicative of tuphoō , for which see note on 1Ti 3:6.

Robertson: 1Ti 6:4

Knowing nothing ( mēden epistamenos ).

Present middle participle of epistamai . Ignorance is a frequent companion of conceit.

Robertson: 1Ti 6:4

Doting ( nosōn ).

Present active participle of noseō , to be sick, to be morbid over, old word, only here in N.T.

Robertson: 1Ti 6:4

Disputes of words ( logomachias ).

Our "logomachy."From logomacheō (2Ti 2:14), and that from logos and machomai , to fight over words, late and rare word, here only in N.T. See Plato ( Tim. 1085 F) for "wars in words"(machas en logois ).

Robertson: 1Ti 6:4

Whereof ( ex hōn ).

"From which things."

Robertson: 1Ti 6:4

Surmisings ( huponoiai ).

Old word from huponoeō , to surmise, to suspect (Act 25:18), only here in N.T. All these words are akin (envy, phthonos , strife, eris , railings or slanders, blasphēmiai ), all products of an ignorant and conceited mind.

Robertson: 1Ti 6:5

Wranglings ( diaparatribai ).

Late and rare (Clem. of Alex.) double compound (dia , mutual or thorough, paratribai , irritations or rubbings alongside). "Mutual irritations"(Field).

Robertson: 1Ti 6:5

Corrupted in mind ( diephtharmenōn ton noun ).

Perfect passive participle of diaphtheirō , to corrupt, genitive case agreeing with anthrōpōn (of men) and retaining the accusative ton noun .

Robertson: 1Ti 6:5

Bereft of the truth ( apesterēmenōn tēs alētheias ).

Perfect passive participle of apostereō , old verb (1Co 6:8) with the ablative case after it (alētheias ).

Robertson: 1Ti 6:5

A way of gain ( porismon ).

Late word from porizō , to provide, to gain. Only here in N.T. "Rich Christians."Predicate accusative with einai (indirect assertion) in apposition with eusebeian , the accusative of general reference.

Robertson: 1Ti 6:6

With contentment ( meta autarkeias ).

Old word from autarkēs (autos , arkeō ) as in Phi 4:11. In N.T. only here and 2Co 9:8. This attitude of mind is Paul’ s conception of "great gain."

Robertson: 1Ti 6:7

Brought into ( eisēnegkamen , second aorist active stem with first aorist ending, common in the Koiné[28928]š )

, carry out (exenegkein , second aorist active infinitive). Note play on the prepositions eiṡ and eẋ .

Robertson: 1Ti 6:8

Food ( diatrophas ).

Plural, supports or nourishments (from diatrephō , to support). Old word, here only in N.T.

Robertson: 1Ti 6:8

Covering ( skepasmata ).

Plural, "coverings."Late word from skepazō , to cover. Here only in N.T.

Robertson: 1Ti 6:8

We shall be content ( arkesthēsometha ).

First future passive of arkeō , to be content. Old word. See note on 2Co 12:9. This is the autarkeia of 1Ti 6:6.

Robertson: 1Ti 6:8

There with ( toutois ).

Associative instrumental case, "with these."

Robertson: 1Ti 6:9

Desire to be rich ( boulomenoi ploutein ).

The will (boulomai ) to be rich at any cost and in haste (Pro 28:20). Some MSS. have "trust in riches"in Mar 10:24. Possibly Paul still has teachers and preachers in mind.

Robertson: 1Ti 6:9

Fall into ( empiptousin eis ).

See note on 1Ti 3:6 for en -eis and note on 1Ti 3:7 for pagida (snare).

Robertson: 1Ti 6:9

Foolish ( anoētous ).

See Gal 3:1, Gal 3:3.

Robertson: 1Ti 6:9

Hurtful ( blaberas ).

Old adjective from blaptō , to injure, here alone in N.T.

Robertson: 1Ti 6:9

Drown ( buthizousin ).

Late word (literary Koiné[28928]š ) from buthos (bottom), to drag to the bottom. In N.T. only here and Luk 5:7 (of the boat). Drown in the lusts with the issue "in destruction and perdition"(eis olethron kai apōleian ). Not annihilation, but eternal punishment. The combination only here, but for olethros , see note on 1Th 5:3; 2Th 1:9; 1Co 5:5 and for apōleia , see note on 2Th 2:3; Phi 3:19.

Robertson: 1Ti 6:10

The love of money ( hē philarguria ).

Vulgate, avaritia . Common word (from philarguros , 2Ti 3:12, and that from philos , arguros ), only here in N.T. Refers to 1Ti 6:9 (boulomenoi ploutein ).

Robertson: 1Ti 6:10

A root of all kinds of evil ( riza pantōn tōn kakōn ).

A root (riza ). Old word, common in literal (Mat 3:10) and metaphorical sense (Rom 11:11-18). Field ( Ot. Norv .) argues for "the root"as the idea of this predicate without saying that it is the only root. Undoubtedly a proverb that Paul here quotes, attributed to Bion and to Democritus (tēn philargurian einai mētropolin pantōn tōn kakōn ), where "metropolis"takes the place of "root."Surely men today need no proof of the fact that men and women will commit any sin or crime for money.

Robertson: 1Ti 6:10

Reaching after ( oregomenoi ).

Present middle participle of oregō (see note on 1Ti 3:1) with genitive hēs (which).

Robertson: 1Ti 6:10

Have been led astray ( apeplanēthēsan ).

First aorist passive indicative of apoplanaō , old compound verb, in N.T. only here and Mar 13:22.

Robertson: 1Ti 6:10

Have pierced themselves through ( heautous periepeiran ).

First aorist active (with reflexive pronoun) of late compound peripeirō , only here in N.T. Perfective use of peri (around, completely to pierce).

Robertson: 1Ti 6:10

With many sorrows ( odunais pollais ).

Instrumental case of odunē (consuming, eating grief). In N.T. only here and Rom 9:2.

Robertson: 1Ti 6:11

O man of God ( ō anthrōpe theou ).

In N.T. only here and 2Ti 3:17, there general and here personal appeal to Timothy. Cf. Deu 33:1; 1Sa 2:27.

Robertson: 1Ti 6:11

Flee ( pheuge )

, follow after (diōke ). Vivid verbs in present active imperative. The preacher can not afford to parley with such temptations.

Robertson: 1Ti 6:11

Meekness ( praupathian ).

Late compound from praupathēs , in Philo about Abraham, here only in N.T.

Vincent: 1Ti 6:1

As many servants as are under the yoke ( ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι )

Incorrect. Rather, as many as are under the yoke as bondservants . As bondservants is added in explanation of under the yoke , which implies a hard and disagreeable condition. Yoke is used only here of the state of slavery. In Gal 5:1; Act 15:10, of the Mosaic law. See on Mat 11:29.

Vincent: 1Ti 6:1

Their own ( τοὺς ἰδίους )

Lit. private , personal , peculiar , as 1Co 3:8; 1Co 7:7. Sometimes strange , eccentric . Contrasted with δημόσιος public or κοινός common . See Act 4:32. Sometimes without emphasis, substantially = possessive pronoun, just as Lat. proprius passes into suus or ejus , or οἰκεῖος belonging to one's house into the simple one's own . See on Gal 6:10, and comp. Mat 22:5; Mat 25:14. In lxx commonly with the emphatic sense. Very often in the phrase κατ ' ἰδίαν privately , as Mar 4:34; Luk 9:10; Gal 2:2, but nowhere in Pastorals.

Vincent: 1Ti 6:1

Masters ( δεσπότας )

Comp. Tit 2:9, and see on 2Pe 2:1. Not in Paul, who styles the master of slaves κύριος Lord . See Eph 6:9; Col 4:1.

Vincent: 1Ti 6:1

Count ( ἡγείσθωσαν )

Implying a more conscious, a surer judgment, resting on more careful weighing of the facts. See Phi 2:3, Phi 2:6.

Vincent: 1Ti 6:1

Be not blasphemed ( μη - βλασφημῆται )

Or be evil spoken of . See on blasphemy , Mar 7:22, and be evil spoken of , Rom 14:16; 1Co 10:30. Paul uses the word, but not in the active voice as in the Pastorals.

Vincent: 1Ti 6:2

Partakers of the benefit ( οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι )

The verb means to take hold of ; hence, to take hold for the purpose of helping ; to take up for , as Luk 1:54; Act 20:35. o P. Ἑυεργεσία , benefit only here and Act 4:9. Better, kindly service . Rend. they that busy themselves in the kindly service . The reference is to the kindly acts which the masters do to their slaves; not to the benefits received by the slaves. Comp. Gal 5:13.

Vincent: 1Ti 6:3

Teach otherwise ( ἑτεροδιδασκαλεῖ )

See on 1Ti 1:3.

Vincent: 1Ti 6:3

Consent ( προσέρχεται )

Lit. draw nigh . To approach as one who confidingly accepts another's proffer. Hence, to assent to . Comp. Act 10:28; 1Pe 2:4; Heb 4:16; Heb 10:22. Often in lxx, and habitually in the literal sense. The figurative sense, Sir. 1:27, 30; 4:15; 6:26. o P. The phrase only here.

Vincent: 1Ti 6:3

Of our Lord, etc.

Either concerning our Lord, or spoken by him. Probably the latter, according to N.T. usage, in which word of the Lord or word of God commonly means the word that proceeds from God. The phrase words of our Lord Jesus Christ only here.

Vincent: 1Ti 6:3

Doctrine which is according to godliness ( τῇ κατ εὐσέβειαν διδασκαλίᾳ )

The phrase only here. See on 1Ti 1:10. For εὐσέβεια , on 1Ti 2:2.

Vincent: 1Ti 6:4

He is proud ( τετύφωται )

See on 1Ti 3:6.

Vincent: 1Ti 6:4

Knowing nothing ( μηδὲν ἐπιστάμενος )

Although he knows nothing. o P. Very frequent in Acts. Comp. 1Ti 1:7.

Vincent: 1Ti 6:4

Doting ( νοσῶν )

N.T.o . Lit. sick . Comp. ὑγιαίνουσι healthful , 1Ti 6:3.

Vincent: 1Ti 6:4

Questions ( ζητήσεις )

o P. o lxx. Quite often in Class. Lit. processes of inquiry ; hence, debates . Comp. 1Ti 1:4.

Vincent: 1Ti 6:4

Strifes of words ( λογομαχίας )

N.T.o . o lxx, o Class. One of the unique compounds peculiar to these Epistles. The verb λογομαχεῖν 2Ti 2:14.

Vincent: 1Ti 6:4

Surmisings ( ὑπόνοιαι )

N.T.o . See Sir. 3:24. Ὑπὸ under and νοῦς mind , thought . A hidden thought. The verb ὑπονοεῖν to suppose , only in Acts. See Act 13:25; Act 25:18; Act 27:27.

Vincent: 1Ti 6:5

Perverse disputings ( διαπαρατριβαὶ )

N.T.o . o lxx, o Class. Παρατριβή , is a rubbing against . Διὰ signifies continuance . The meaning therefore is continued friction . Hence wearing discussion ; protracted wrangling .

Vincent: 1Ti 6:5

Of corrupt minds ( διεφθαρμένων τὸν νοῦν )

More correctly, corrupted in mind . The verb not common in N.T. In Paul only 2Co 4:16. Only here in Pastorals. Διαφθορά corruption only in Acts. Comp. κατεφθαρμένοι τὸν νοῦν corrupted in mind , 2Ti 3:8.

Vincent: 1Ti 6:5

Destitute of the truth ( ἀπεστερημένων τῆς ἀληθείας )

Rev. bereft of the truth. In N.T. commonly of defrauding , Mar 10:19; 1Co 6:7, 1Co 6:8; 1Co 7:5. The implication is that they once possessed the truth. They put it away from themselves (1Ti 1:19; Tit 1:14). Here it is represented as taken away from them. Comp. Rom 1:8.

Vincent: 1Ti 6:5

Gain is godliness ( πορισμὸν εἶναι τὴν εὐσέβειαν )

Wrong. Rend. that godliness is a way ( or source ) of gain . Πορισμὸς , only here and 1Ti 6:6, is a gain-making business . See Wisd. 13:19; 14:2. They make religion a means of livelihood. Comp. Tit 1:11.

Vincent: 1Ti 6:6

Contentment ( αὐταρκείας )

Only here and 2Co 9:8. The adjective αὐτάρκης self-sufficient , Phi 4:11. Comp. Sir. 40:18. Αὐτάρκεια is an inward self-sufficiency, as opposed to the lack or the desire of outward things. It was a favorite Stoic word, expressing the doctrine of that sect that a man should be sufficient unto himself for all things, and able, by the power of his own will, to resist the force of circumstances. In Ps. of Sol. 5:18, we read: " Blessed is the man whom God remembereth with a sufficiency convenient for him" (ἐν συμμετρίᾳ αὐταρκεσίας ); that is, with a sufficiency proportioned to his needs.

Vincent: 1Ti 6:7

And it is certain we can carry, etc.

Omit and and certain . Rend. ὅτι because . The statement is: We brought nothing into the world because we can carry nothing out. The fact that we brought nothing into the world is shown by the impossibility of our taking with us anything out of it; since if anything belonging to us in our premundane state had been brought by us into the world, it would not be separated from us at our departure from the world. Comp. Job 1:21; Ecc 5:15; Psa 49:17.

Vincent: 1Ti 6:8

Food ( διατροφὰς )

N.T.o .

Vincent: 1Ti 6:8

Raiment ( σκεπάσματα )

N.T.o . o lxx. It means covering generally, though the reference is probably to clothing. von Soden aptly remarks that a dwelling is not a question of life with an Oriental.

Vincent: 1Ti 6:8

Let us be content ( ἀρκεσθησόμεθα )

More correctly, we shall be content . Once in Paul, 2Co 12:9. A few times in lxx. Comp. Ps. of Sol. 16:12: " But with good will and cheerfulness uphold thou my soul; when thou strengthenest my soul I shall be satisfied (ἀρκέσει μοι ) with what thou givest me."

Vincent: 1Ti 6:9

They that will be rich ( οἱ βουλόμενοι πλουτεῖν )

Better, they that desire to be rich. It is not the possession of riches, but the love of them that leads men into temptation.

Vincent: 1Ti 6:9

Fall ( ἐμπίπτουσιν )

o P. Lit. fall into ; but invariably in N.T. with εἰς into .

Vincent: 1Ti 6:9

Temptation ( πειρασμὸν )

See on Mat 6:13.

Vincent: 1Ti 6:9

Foolish ( ἀνοήτους )

Foolish answers to several words in N.T., ἀνοήτος, ἀσύνετος, ἄφρων, μωρός. Ἁνοήτος not understanding ; a want of proper application of the moral judgment or perception, as Luk 24:25, note; Gal 3:1, note. Ἄφρων is senseless , stupid , of images, beasts. Comp. Luk 12:20, note. Ἁσύνετος approaches the meaning of ἀνοήτος unintelligent . See Sir. 22:13, 15; 27:12. It also implies a moral sense, wicked , Wisd. 1:5; 11:15; Sir. 15:7. On the etymological sense, see on Mat 11:25; see on Mar 12:33; see on Luk 2:47. Μωρός is without forethought , as Mat 7:26; Mat 25:3; without learning , as 1Co 1:27; 1Co 3:18; with a moral sense, empty , useless , 2Ti 2:23; Tit 3:9; and impious , godless , Mat 5:22; Psa 94:8; Jer 5:21.

Vincent: 1Ti 6:9

Hurtful ( βλαβεράς )

N.T.o . lxx once, Pro 10:26.

Vincent: 1Ti 6:9

Drown ( βυθίζουσι )

Only here and Luk 5:7, note. A strong expression of the results of avarice.

Vincent: 1Ti 6:9

Destruction ( ὄλεθρον )

See on 1Th 1:9, and additional note.

Vincent: 1Ti 6:9

Perdition ( ἀπώλειαν )

It is unsafe to distinguish between ὄλεθρος destruction in general , and ἀπώλεια as pointing mainly to destruction of the soul . Ἁπώλεια sometimes of spiritual destruction, as Phi 1:28; but also of destruction and waste in general, as Mar 14:4; Act 8:20. One is reminded of Virgil, Aen . iii. 56:

" Quid non mortalia pectora cogis,

Auri sacra fames?"

Vincent: 1Ti 6:10

Love of money ( φιλαργυρία )

N.T.o . See 4 Macc. 1:26. Rare in Class.

Vincent: 1Ti 6:10

The root ( ῥίζα )

Better, a root . It is not the only root. In Paul only metaphorically. See Rom 11:16, Rom 11:17, Rom 11:18.

Vincent: 1Ti 6:10

Coveted after ( ὀρεγόμενοι )

See on 1Ti 3:1. The figure is faulty, since φιλαργυρία is itself a desire .

Vincent: 1Ti 6:10

Have erred ( ἀπεπλανήθησαν )

More correctly, have been led astray . o P.

Vincent: 1Ti 6:10

Pierced through ( περιέπειραν )

N.T.o o lxx.

Vincent: 1Ti 6:10

Sorrows ( ὀδύναις )

See on Rom 9:2.

Vincent: 1Ti 6:11

Man of God ( ἄνθρωπε θεοῦ )

The phrase only in Pastorals. Comp 2Ti 3:17. Not an official designation.

Vincent: 1Ti 6:11

Righteousness ( δικαιοσύνην )

See on Rom 1:17. Not in the Pauline dogmatic sense, but as Eph 5:9, moral rectitude according to God's law.

Vincent: 1Ti 6:11

Meekness ( πραΰπαθίαν )

N.T.o . o lxx. Meekness of feeling (πάθος ). The usual word is πραΰ̀της , often in Paul. See on meek , Mat 5:5. With the whole verse comp. Tit 3:12.

Wesley: 1Ti 6:1

Of heathen masters.

Wesley: 1Ti 6:1

All the honour due from a servant to a master.

Wesley: 1Ti 6:1

As it surely will, if they do otherwise.

Wesley: 1Ti 6:2

Pay them the less honour or obedience.

Wesley: 1Ti 6:2

And in that respect on a level with them. They that live in a religious community know the danger of this; and that greater grace is requisite to bear with the faults of a brother, than of an infidel, or man of the world.

Wesley: 1Ti 6:2

Serve them so much the more diligently.

Wesley: 1Ti 6:2

Salvation.

Wesley: 1Ti 6:2

Paul, the aged, gives young Timotheus a charge to dwell upon practical holiness. Less experienced teachers are apt to neglect the superstructure, whilst they lay the foundation; but of so great importance did St. Paul see it to enforce obedience to Christ, as well as to preach faith in his blood, that, after strongly urging the life of faith on professors, he even adds another charge for the strict observance of it.

Wesley: 1Ti 6:3

Than strict practical holiness in all Its branches.

Wesley: 1Ti 6:3

Literally, healthful words; words that have no taint of falsehood, or tendency to encourage sin.

Wesley: 1Ti 6:3

Exquisitely contrived to answer all the ends, and secure every interest, of real piety.

Wesley: 1Ti 6:4

Which is the cause of his not consenting to the doctrine which is after inward, practical religion. By this mark we may know them.

Wesley: 1Ti 6:4

As he ought to know.

Wesley: 1Ti 6:4

Doatinglyy fond of dispute; an evil, but common, disease; especially where practice is forgotten. Such, indeed, contend earnestly for singular phrases, and favourite points of their own. Everything else, however, like the preaching of Christ and his apostles, is all "law," and "bondage," and "carnal reasoning." Strifes of words - Merely verbal controversies.

Wesley: 1Ti 6:4

Of the gifts and success of others.

Wesley: 1Ti 6:4

For the pre - eminence. Such disputants seldom like the prosperity of others, or to be less esteemed themselves.

Wesley: 1Ti 6:4

It not being their way to think well of those that differ from themselves in opinion.

Wesley: 1Ti 6:5

Thinking the best religion is the getting of money: a far more common case than is usually supposed.

Wesley: 1Ti 6:6

The inseparable companion of true, vital religion.

Wesley: 1Ti 6:6

Brings unspeakable profit in time, as well as eternity.

Wesley: 1Ti 6:7

To what purpose, then, do we heap together so many things? O, give me one thing, - a safe and ready passage to my own country!

Wesley: 1Ti 6:8

That is, raiment and an house to cover us. This is all that a Christian needs, and all that his religion allows him to desire.

Wesley: 1Ti 6:9

To have more than these; for then they would be so far rich; and the very desire banishes content, and exposes them to ruin.

Wesley: 1Ti 6:9

plunge - A sad gradation! Into temptation - Miserable food for the soul! And a snare - Or trap. Dreadful "covering!" And into many foolish and hurtful desires - Which are sown and fed by having more than we need. Then farewell all hope of content! What then remains, but destruction for the body, and perdition for the soul?

Wesley: 1Ti 6:10

Commonly called "prudent care" of what a man has.

Wesley: 1Ti 6:10

The parent of all manner of evils.

Wesley: 1Ti 6:10

Literally, missed the mark. They aimed not at faith, but at something else.

Wesley: 1Ti 6:10

From a guilty conscience, tormenting passions, desires contrary to reason, religion, and one another. How cruel are worldly men to themselves!

Wesley: 1Ti 6:11

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.

Wesley: 1Ti 6:11

As from a serpent, instead of coveting these things.

Wesley: 1Ti 6:11

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.

Wesley: 1Ti 6:11

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.

Wesley: 1Ti 6:11

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.

JFB: 1Ti 6:1

To be taken as predicated thus, "Let as many as are under the yoke (as) slaves" (Tit 2:9). The exhortation is natural as there was a danger of Christian slaves inwardly feeling above their heathen masters.

JFB: 1Ti 6:1

The phrase "their own," is an argument for submissiveness; it is not strangers, but their own masters whom they are required to respect.

JFB: 1Ti 6:1

All possible and fitting honor; not merely outward subjection, but that inward honor from which will flow spontaneously right outward conduct (see on Eph 5:22).

JFB: 1Ti 6:1

By which Christians are called.

JFB: 1Ti 6:1

Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship (Rom 2:24; Tit 2:5, Tit 2:10)?

JFB: 1Ti 6:2

Rather, "But." The opposition is between those Christian slaves under the yoke of heathen, and those that have believing masters (he does not use the phrase "under the yoke" in the latter case, for service under believers is not a yoke). Connect the following words thus, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them (the masters)."

JFB: 1Ti 6:2

"but all the more (so much the more: with the greater good will) do them service because they (the masters) are faithful (that is, believers) and beloved who receive (in the mutual interchange of relative duties between master and servant; so the Greek) the benefit" (English Version violates Greek grammar). This latter clause is parallel to, "because they are brethren"; which proves that "they" refers to the masters, not the servants, as TITTMANN takes it, explaining the verb in the common sense (Luk 1:54; Act 20:35), "who sedulously labor for their (masters') benefit." The very term "benefit" delicately implies service done with the right motive, Christian "good will" (Eph 6:7). If the common sense of the Greek verb be urged, the sense must be, "Because they (the masters) are faithful and beloved who are sedulously intent on the benefiting" of their servants. But PORPHYRY [On Abstinence, 1.46] justifies the sense of the Greek verb given above, which also better accords with the context; for otherwise, the article "the," will have nothing in the preceding words to explain it, whereas in my explanation above "the benefit" will be that of the slaves' service.

JFB: 1Ti 6:2

(1Ti 4:11; Tit 2:15).

JFB: 1Ti 6:3

Than I desire thee to "teach" (1Ti 6:2). The Greek indicative implies, he puts not a merely supposed case, but one actually existing, 1Ti 1:3, "Every one who teaches otherwise," that is, who teaches heterodoxy.

JFB: 1Ti 6:3

Greek, "accede not to."

JFB: 1Ti 6:3

"sound" (1Ti 1:10): opposed to the false teachers' words, unsound through profitless science and immorality.

JFB: 1Ti 6:3

Paul's inspired words are not merely his own, but are also Christ's words.

JFB: 1Ti 6:4

Literally, "wrapt in smoke"; filled with the fumes of self-conceit (1Ti 3:6) while "knowing nothing," namely, of the doctrine which is according to godliness (1Ti 6:3), though arrogating pre-eminent knowledge (1Ti 1:7).

JFB: 1Ti 6:4

Literally, "sick about"; the opposite of "wholesome" (1Ti 6:3). Truth is not the center about which his investigations move, but mere word-strifes.

JFB: 1Ti 6:4

Of controversy.

JFB: 1Ti 6:4

Rather than about realities (2Ti 2:14). These stand with them instead of "godliness" and "wholesome words" (1Ti 6:3; 1Ti 1:4; Tit 3:9).

JFB: 1Ti 6:4

As to those who are of a different party from themselves.

JFB: 1Ti 6:5

Useless disputings. The oldest manuscripts read, "lasting contests" [WIESINGER]; "incessant collisions" [ALFORD]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the English Version reading) again.

JFB: 1Ti 6:5

Greek, "of men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (1Ti 6:4; 2Ti 3:8; Tit 1:15).

JFB: 1Ti 6:5

(Tit 1:14). They had had the truth, but through want of moral integrity and of love of the truth, they were misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade [WIESINGER].

JFB: 1Ti 6:5

The Greek requires, "supposing (regarding the matter in this point of view) that piety (so translated for 'godliness') is a means of gain (that is, a way of advancing one's worldly interests: a different Greek form, poriswa, expresses the thing gained, gain)"; not "that gain is godliness," as English Version.

JFB: 1Ti 6:5

Omitted in the oldest manuscripts. The connection with 1Ti 6:6 favors the omission of these words, which interrupt the connection.

JFB: 1Ti 6:6

Though they err in this, there is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness" (1Th 2:5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. WIESINGER remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt (1Ti 6:11) that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely contentment is great gain (a sentiment of the heathen CICERO [Paradox 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [WIESINGER]. The Greek for contentment is translated "sufficiency" (2Co 9:8). But the adjective (Phi 4:11) "content"; literally, "having a sufficiency in one's self" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this sufficiency [supplied by God, with which moreover His people are content] is thrown into the scale as a kind of overweight" [CALVIN] (1Ki. 17:1-16; Psa 37:19; Isa 33:6, Isa 33:16; Jer 37:21).

JFB: 1Ti 6:7

Confirming the reasonableness of "contentment."

JFB: 1Ti 6:7

Vulgate and other old versions support this reading. The oldest manuscripts, however, omit "and it is certain"; then the translation will be, "We brought nothing into the world (to teach us to remember) that neither can we carry anything out" (Job 1:21; Ecc 5:15). Therefore, we should have no gain-seeking anxiety, the breeder of discontent (Mat 6:25).

JFB: 1Ti 6:8

Greek, "But." In contrast to the greedy gain-seekers (1Ti 6:5).

JFB: 1Ti 6:8

So long as we have food. (The Greek expresses "food sufficient in each case for our continually recurring wants" [ALFORD]). It is implied that we, as believers, shall have this (Isa 23:16).

JFB: 1Ti 6:8

Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing.

JFB: 1Ti 6:8

Literally, "we shall be sufficiently provided"; "we shall be sufficed" [ALFORD].

JFB: 1Ti 6:9

Have more than "food and raiment." Greek, "wish to be rich"; not merely are willing, but are resolved, and earnestly desire to have riches at any cost (Pro 28:20, Pro 28:22). This wishing (not the riches themselves) is fatal to "contentment" (1Ti 6:6). Rich men are not told to cast away their riches, but not to "trust" in them, and to "do good" with them (1Ti 6:17-18; Psa 62:10).

JFB: 1Ti 6:9

Not merely "are exposed to temptation," but actually "fall into" it. The falling into it is what we are to pray against, "Lead us not into temptation" (Jam 1:14); such a one is already in a sinful state, even before any overt act of sin. The Greek for "temptation" and "gain" contains a play on sounds--porasmus, peirasmus.

JFB: 1Ti 6:9

A further step downwards (1Ti 3:7). He falls into "the snare of the devil."

JFB: 1Ti 6:9

Irrational.

JFB: 1Ti 6:9

To those who fall into the snare. Compare Eph 4:22, "deceitful lusts" which deceive to one's deadly hurt.

JFB: 1Ti 6:9

With the one evil lust ("wish to be rich") many others join themselves: the one is the "root of all evils" (1Ti 6:10).

JFB: 1Ti 6:9

Greek, "whatever (lusts)."

JFB: 1Ti 6:9

An awful descending climax from "fall into"; this is the last step in the terrible descent (Jam 1:15); translated "sink," Luk 5:7.

JFB: 1Ti 6:9

Destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.

JFB: 1Ti 6:10

Not the money itself, but the love of it--the wishing to be rich (1Ti 6:9) --"is a root (ELLICOTT and MIDDLETON: not as English Version, 'the root') of all evils." (So the Greek plural). The wealthiest may be rich not in a bad sense; the poorest may covet to be so (Psa 62:10). Love of money is not the sole root of evils, but it is a leading "root of bitterness" (Heb 12:15), for "it destroys faith, the root of all that is good" [BENGEL]; its offshoots are "temptation, a snare, lusts, destruction, perdition."

JFB: 1Ti 6:10

Lusted after.

JFB: 1Ti 6:10

Literally, "have been made to err from the faith" (1Ti 1:19; 1Ti 4:1).

JFB: 1Ti 6:10

(Luk 2:35).

JFB: 1Ti 6:10

"pains": "thorns" of the parable (Mat 13:22) which choke the word of "faith." "The prosperity of fools destroys them" (Pro 1:32). BENGEL and WIESINGER make them the gnawings of conscience, producing remorse for wealth badly acquired; the harbingers of the future "perdition" (1Ti 6:9).

JFB: 1Ti 6:11

In contrast to the "some" (1Ti 6:10).

JFB: 1Ti 6:11

Who hast God as thy true riches (Gen 15:1; Psa 16:5; Lam 3:24). Applying primarily to Timothy as a minister (compare 2Pe 1:21), just as the term was used of Moses (Deu 33:1), Samuel (1Sa 9:6), Elijah, and Elisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so 2Ti 3:17) as a Christian man born of God (Jam 1:18; 1Jo 5:1), no longer a man of the world raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work is to be his great work: he is to be Christ's living representative.

JFB: 1Ti 6:11

Namely, "the love of money" with its evil results (1Ti 6:9-10).

JFB: 1Ti 6:11

(2Ti 2:22).

JFB: 1Ti 6:11

"piety." Righteousness is more in relation to our fellow man; piety ("godliness") to God"; faith is the root of both (see on Tit 2:12).

JFB: 1Ti 6:11

By which "faith worketh."

JFB: 1Ti 6:11

Enduring perseverance amidst trials.

JFB: 1Ti 6:11

The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.

Clarke: 1Ti 6:1

Let as many servants as are under the yoke - The word δουλοι here means slaves converted to the Christian faith; and the ζυγον, or yoke, is the state of slavery; and by δεσποται, masters, despots, we are to understand the heathen masters of those Christianized slaves. Even these, in such circumstances, and under such domination, are commanded to treat their masters with all honor and respect, that the name of God, by which they were called, and the doctrine of God, Christianity, which they had professed, might not be blasphemed - might not be evilly spoken of in consequence of their improper conduct. Civil rights are never abolished by any communications from God’ s Spirit. The civil state in which a man was before his conversion is not altered by that conversion; nor does the grace of God absolve him from any claims, which either the state or his neighbor may have on him. All these outward things continue unaltered. See the notes on Eph 6:5, etc.; and 1Co 7:21 (note), etc., and especially the observations at the end of that chapter.

Clarke: 1Ti 6:2

And they that have believing masters - Who have been lately converted as well as themselves

Clarke: 1Ti 6:2

Let them not despise them - Supposing themselves to be their equals, because they are their brethren in Christ; and grounding their opinion on this, that in him there is neither male nor female, bond nor free; for, although all are equal as to their spiritual privileges and state, yet there still continues in the order of God’ s providence a great disparity of their station: the master must ever be in this sense superior to the servant

Clarke: 1Ti 6:2

But rather do them service - Obey them the more cheerfully, because they are faithful and beloved; faithful to God’ s grace, beloved by him and his true followers

Clarke: 1Ti 6:2

Partakers of the benefit - Της ευεργεσιας αντιλαμβανομενοι· Joint partakers of the benefit. This is generally understood as referring to the master’ s participation in the services of his slaves. Because those who are partakers of the benefit of your services are faithful and beloved; or it may apply to the servants who are partakers of many benefits from their Christian masters. Others think that benefit here refers to the grace of the Gospel, the common salvation of believing masters and slaves; but Dr. Macknight well observes that ευεργεσια is nowhere used to denote the Gospel. One of Uffenbach’ s MSS. has εργασιας, of the service; this reading is plainly a gloss; it is not acknowledged by any other MS., nor by any version. FG, and the Codex Augustanus 6, have ευσεβειας, of godliness; a term by which the whole Gospel doctrine is expressed, 1Ti 4:7, 1Ti 4:8, as also in the 6th verse of this chapter (1Ti 6:6).

Clarke: 1Ti 6:3

If any man teach otherwise - It appears that there were teachers of a different kind in the Church, a sort of religious levellers, who preached that the converted servant had as much right to the master’ s service as the master had to his. Teachers of this kind have been in vogue long since the days of Paul and Timothy

Clarke: 1Ti 6:3

And consent not to wholesome words - Ὑγιαινουσι λογοις Healing doctrines - doctrines which give nourishment and health to the soul, which is the true character of all the doctrines taught by our Lord Jesus Christ; doctrines which are according to godliness - securing as amply the honor and glory of God, as they do the peace, happiness, and final salvation of man

All this may refer to the general tenor of the Gospel; and not to any thing said, or supposed to have been said, by our Lord, relative to the condition of slaves. With political questions, or questions relative to private rights, our Lord scarcely ever meddled; he taught all men to love one another; to respect each other’ s rights; to submit to each other; to show all fidelity; to be obedient, humble, and meek; and to know that his kingdom was not of this world.

Clarke: 1Ti 6:4

He is proud - Τετυφωται· He is blown up, or inflated with a vain opinion of his own knowledge; whereas his knowledge is foolishness, for he knows nothing

Clarke: 1Ti 6:4

Doting about questions - He is sick, distempered, about these questions relative to the Mosaic law and the traditions of the elders; for it is most evident that the apostle has the Judaizing teachers in view, who were ever, in questions of theology, straining out a gnat, and swallowing a camel

Clarke: 1Ti 6:4

Strifes of words - Λογομαχιας· Logomachies ; verbal contentions; splitting hairs; producing Hillel against Shammai, and Shammai against Hillel, relative to the particular mode in which the punctilios of some rites should be performed. In this sort of sublime nonsense the works of the Jewish rabbins abound

Clarke: 1Ti 6:4

Whereof cometh envy, strife, etc. - How little good have religious disputes ever done to mankind, or to the cause of truth! Most controversialists have succeeded in getting their own tempers soured, and in irritating their opponents. Indeed, truth seems rarely to be the object of their pursuit; they labor to accredit their own party by abusing and defaming others; from generals they often descend to particulars; and then personal abuse is the order of the day. Is it not strange that Christians either cannot or will not see this? Cannot any man support his own opinions, and give his own views of the religion of Christ, without abusing and calumniating his neighbor? I know not whether such controversialists should not be deemed disturbers of the public peace, and come under the notice of the civil magistrate. Should not all Christians know that the wrath of man worketh not the righteousness of the Lord?

Clarke: 1Ti 6:5

Perverse disputings of men of corrupt minds - Disputations that cannot be settled, because their partisans will not listen to the truth; and they will not listen to the truth because their minds are corrupt. Both under the law and under the Gospel the true religion was: Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength; and thy neighbor as thyself. Where, therefore, the love of God and man does not prevail, there there is no religion. Such corrupt disputers are as destitute of the truth as they are of love to God and man

Clarke: 1Ti 6:5

Supposing that gain is godliness - Professing religion only for the sake of secular profit; defending their own cause for the emoluments it produced; and having no respect to another world

Clarke: 1Ti 6:5

From such withdraw thyself - Have no religions fellowship with such people. But this clause is wanting in AD*FG, some others, the Coptic, Sahidic, Ethiopic, Vulgate, and Itala, one copy excepted. It is probably spurious.

Clarke: 1Ti 6:6

But godliness with contentment is great gain - The word godliness, ευσεβεια, here, and in several other places of this epistle, signifies the true religion, Christianity; and the word contentment, αυταρκεια, signifies a competency, a sufficiency; that measure or portion of secular things which is necessary for the support of life, while the great work of regeneration is carrying on in the soul. Not what this or the other person may deem a competency, but what is necessary for the mere purposes of life in reference to another world; food, raiment, and lodging. See 1Ti 6:7. So, if a man have the life of God in his soul, and just a sufficiency of food and raiment to preserve and not burden life, he has what God calls great gain, an abundant portion

It requires but little of this world’ s goods to satisfy a man who feels himself to be a citizen of another country, and knows that this is not his rest.

Clarke: 1Ti 6:7

We brought nothing into this world - There are some sayings in Seneca which are almost verbatim with this of St. Paul: Nemo nascitur dives; quisquis exit in lucem jussus est lacte et panno esse contentus ; Epist. xx, "No man is born rich; every one that comes into the world is commanded to be content with food and raiment." Excutit natura redeuntem, sicut intrantem; non licet plus auferre, quam intuleris ; Epist., cap. ii. "Nature, in returning, shakes off all incumbrances as in entering; thou canst not carry back more than thou broughtest in."Seneca and St. Paul were contemporary; but all the Greek and Latin poets, and especially the stoic philosophers, are full of such sentiments. It is a self-evident truth; relative to it there can be no controversy.

Clarke: 1Ti 6:8

Having food and raiment, let us be therewith content - Αρκεσθησομεθα· Let us consider this a competency. And it is evident that the apostle considers this a competency, and by these words explains what he said 1Ti 6:6

The word ακεπασματα, which we translate raiment, signifies covering in general; and here means house or lodging, as well as clothing.

Clarke: 1Ti 6:9

But they that will be rich - Οἱ δε βουλομενοι πλουτειν . The words are emphatic, and refer to persons who are determined to get riches; who make this their object and aim in life; who live to get money; who get all they can, save all they can, and keep all they get; and yet are apprehensive of no danger, because they seek to be rich by honest means; for it is likely that the apostle does not refer to those who wish to get riches by robbery, plunder, extortion, etc

By the term rich it is very likely that the apostle refers to what he had said above: Having food and raiment, let us be therewith content. He that has more than these is rich in the sense in which the apostle uses the term

Clarke: 1Ti 6:9

Fall into temptation and a snare - Του διαβολου, Of the devil, is added by D*FG, Vulgate, Itala, and many of the fathers. It is in consequence of the temptation of the devil that they have determined to be rich; this temptation once received, others quickly succeed: and when they have swallowed down the temptation to the thing, then they drink in a thousand temptations to the means; and all these lead them εις παγιδα, into an unforeseen and concealed trap. Παγις signifies a net, trap, gin, snare, spring, or pit dug in the ground filled with sharp stakes, and slightly covered over; so that when a man, or any animal, steps upon it, he tumbles in, and is taken or destroyed. Such a snare is that into which those who will be rich must necessarily fall. But who will believe this? See on 1Ti 6:10 (note

Clarke: 1Ti 6:9

And into many foolish and hurtful lusts - The whole conduct of such a person is a tissue of folly; scraping, gathering, and heaping up riches, and scarcely affording to take the necessaries of life out of them for himself. These lusts or desires are not only foolish, but they are hurtful; the mind is debased and narrowed by them; benevolent and generous feelings become extinct; charity perishes; and selfishness, the last and lowest principle in mental degradation, absorbs the soul; for these foolish and hurtful lusts drown men in destruction and perdition - the soul is destroyed by them here, and brought through them into a state of perdition hereafter. The apostle considers these persons like mariners in a storm; by the concurrence of winds, waves, and tide, they are violently driven among the rocks, the vessel is dashed to pieces, and in a moment they are all ingulfed in the great deep! Such is the lot and unavoidable catastrophe of them that will be rich, even though they should strive to accomplish their desires by means the most rigidly honest

In this place I beg leave to refer the reader to a sermon on this text by the late Rev. John Wesley, in which the whole of this subject is treated by the hand of a master; and, for usefulness, the sermon is superior to every thing of the kind ever published. It is entitled, The Danger of Riches; and is found in his Works, Vol. 2, page 248, American edit.

Clarke: 1Ti 6:10

The love of money is the root of all evil - Perhaps it would be better to translate παντων των κακων, of all these evils; i.e. the evils enumerated above; for it cannot be true that the love of money is the root of all evil, it certainly was not the root whence the transgression of Adam sprang, but it is the root whence all the evils mentioned in the preceding verse spring. This text has been often very incautiously quoted; for how often do we hear, "The Scripture says, Money is the root of all evil!"No, the Scripture says no such thing. Money is the root of no evil, nor is it an evil of any kind; but the love of it is the root of all the evils mentioned here

Clarke: 1Ti 6:10

While some coveted after - Ορεγομενοι· Insatiably desiring

Clarke: 1Ti 6:10

Have erred from the faith - Απεπλανηθησαν· Have totally erred - have made a most fatal and ruinous departure from the religion of Christ

Clarke: 1Ti 6:10

And pierced themselves through with many sorrows - The word περιεπειραν signifies to be transfixed in every part; and is an allusion to one of those snares, παγιδα, mentioned 1Ti 6:9, where a hole is dug in the earth, and filled full of sharp stakes, and, being slightly covered over with turf, is not perceived; and whatever steps on it falls in, and is pierced through and through with these sharp stakes, the οδυναις πολλαις, the many torments, mentioned by the apostle. See on 1Ti 6:9 (note).

Clarke: 1Ti 6:11

But thou, O man of God - Thou, who hast taken God for thy portion, and art seeking a city that hath foundations, whose builder is the living God, flee these things. Escape for thy life. Even thou art not out of the reach of the love of money. How many of the ministers of religion have been ruined by this! And how much has religion itself suffered by their love of money

Clarke: 1Ti 6:11

Follow after righteousness - Justice and uprightness in all thy dealings with men. Godliness - a thorough conformity to the image of God and mind of Christ. Faith in Jesus, and in all that he has spoken; and fidelity to the talents thou hast received, and the office with which thou art intrusted

Clarke: 1Ti 6:11

Love - To God and all mankind. Patience in all trials and afflictions

Clarke: 1Ti 6:11

Meekness - Bearing up with an even mind under all adversities and contradictions.

Calvin: 1Ti 6:1

It appears that, at the beginning of the gospel, slaves cheered their hearts, as if the signal had been given for their emancipation; for Paul labors hard, in all his writings, to repress that desire; and indeed the condition of slavery was so hard that we need not wonder that it was exceedingly hateful. Now, it is customary to seize, for the advantage of the flesh, everything that has the slightest appearance of being in our favor. Thus when they were told that we are all brethren, they instantly concluded that it was unreasonable that they should be the slaves of brethren. But although nothing of all this had come into their mind, still wretched men are always in need of consolation, that may allay the bitterness of their afflictions. Besides, they could not without difficulty be persuaded to bend their necks, willingly and cheerfully, to so harsh a yoke. Such, then, is the object of the present doctrine.

1.They who are slaves under the yoke Owing to the false opinion of his own excellence which every person entertains, there is no one who patiently endures that others should rule over him. They who cannot avoid the necessity do, indeed, reluctantly obey those who are above them; but inwardly they fret and rage, because they think that they suffer wrong. The Apostle cuts off, by a single word, all disputes of this kind, by demanding that all who live “under the yoke” shall submit to it willingly. He means that they must not inquire whether they deserve that lot or a better one; for it is enough that they are bound to this condition.

When he enjoins them to esteem worthy of all honor the masters whom they serve, he requires them not only to be faithful and diligent in performing their duties, but to regard and sincerely respect them as persons placed in a higher rank than themselves. No man renders either to a prince or to a master what he owes to them, unless, looking at the eminence to which God has raised them, he honor them, because he is subject to them; for, however unworthy of it they may often be, still that very authority which God bestows on them always entitles them to honor. Besides, no one willingly renders service or obedience to his master, unless he is convinced that he is bound to do so. Hence it follows, that subjection begins with that honor of which Paul wishes that they who rule should be accounted worthy.

That the name and doctrine of God may not be blasphemed We are always too ingenious in our behalf. Thus slaves, who have unbelieving masters, are ready enough with the objection, that it is unreasonable that they who serve the devil should have dominion over the children of God. But Paul throws back the argument to the opposite side, that they ought to obey unbelieving masters, in order that the name of God and the gospel may not be evil spoken of; as if God, whom we worship, incited us to rebellion, and as if the gospel rendered obstinate and disobedient those who ought to be subject to others.

Calvin: 1Ti 6:2

2.Who have believing masters The name of brother may be thought to constitute equality, and consequently to take away dominion. Paul argues, on the contrary, that slaves ought the more willingly to subject themselves to believing masters, because they acknowledge them to be children of God, and are bound to them by brotherly love, and are partakers of the same grace. ¹¹⁶ It is no small honor, that God has made them equal to earthly lords, in that which is of the highest importance; for they have the same adoption in common with them; and therefore this ought to be no slight inducement to bear slavery with patience.

They are believers and beloved It is an additional argument, that slavery is much more easily endured under mild lords, who love us, and whom we love in return. There is also the bond of faith which binds very closely together those who are of different conditions.

These things teach and exhort He means that these are matters on the teaching of which he ought to dwell largely, and wishes that doctrine should be accompanied by exhortations. It is as if he had said, that this kind of instruction ought to be daily repeated, and that men need not only to be taught, but likewise to be roused and urged by frequent exhortations.

Calvin: 1Ti 6:3

3.If anyone teacheth differently The wordἑτεροδιδασκαλεῖ, being a compound, may also, not improperly, be translated, teacheth other things Yet there is no ambiguity as to the meaning; for he condemns all those who do not agree with this manner of teaching, although they do not openly and avowedly oppose sound doctrine. It is possible that he who does not profess any wicked or open error may yet, by endeavoring to insinuate himself by means of silly babbling, corrupt the doctrine of godliness; for, when there is no progress, and no edification in the doctrine itself, there is already a departure from the ordinance of Christ. Now although Paul does not speak of the avowed supporters of wicked doctrines, but of vain and irreligious teachers, who, by their ambition or covetousness, disfigure the plain and simple doctrine of godliness, yet we see with what sharpness and severity he attacks them. Nor need we wonder at this; for it is almost impossible to tell how much injury is done by preaching that is hypocritical and altogether framed for the purposes of ostentation and of idle display. But who they are that are blamed by him, appears more clearly from what immediately follows —

And consenteth not to sound words This clause is intended to explain the former. It frequently happens that such men as are here described, carried away by foolish curiosity, despise everything that is useful and solid, and thus indulge in wanton freaks, like unruly horses. And what is this but to reject the sound words of Christ? for they are called “sound” or “healthful,” because they give health to us, or are fitted to promote it.

And to the doctrine which is according to godliness This has the same meaning with the former clause; for the “doctrine” will not be consistent with “godliness,” if it do not instruct us in the fear and worship of God, if it do not edify our faith, if it do not train us to patience, humility, and all the duties of that love which we owe to our fellowmen. Whoever, therefore, does not strive to teach usefully, does not teach as he ought to do; and not only so, but that doctrine is neither godly nor sound, whatever may be the brilliancy of its display, that does not tend to the profit of the hearers.

Calvin: 1Ti 6:4

4.He is puffed up, knowing nothing Such persons Paul first charges with pride, foolish and empty pride. Next, because no punishment can be imagined that is better adapted to chastise ambitious persons than to declare that all that they delight in proves their ignorance, Paul pronounces that they know nothing, though they are swelled with many subtleties; for they have nothing that is solid, but mere wind. At the same time, he instructs all believers not to be carried away by that windy ostentation, but to remain steadfast in the simplicity of the gospel.

But languishing after questions and debates of words There is an indirect contrast between “the soundness of the doctrine of Christ,” and that “languishing;” for, when they have wearied themselves much and long with ingenious questions, what advantage do they reap from their labor, but that the disease continually grows? Thus not only do they consume their strength to no purpose, but their foolish curiosity begets this languishing; and hence it follows, that they are very far from profiting aright, as the disciples of Christ ought to do.

Not without reason does the Apostle connect “questions and disputes of words;” for by the former term he does not mean every kind of questions, which either arise from a sober and moderate desire to learn, or contribute to clear explanation of useful things, but to such questions as are agitated, in the present day, in the schools of the Sorbonne, for displaying acuteness of intellect. There one question gives rise to another; for there is no limit to them, when every person, desiring to know more than is proper, indulges his vanity; and hence, there afterwards arise innumerable quarrels. As the thick clouds, during hot weather, are not dispelled without thunder, so those thorny questions must burst into disputes.

He gives the nameλογομαχίας ( logomachies, or disputes about words) to contentious disputes about words rather than things, or, as it is commonly expressed, without substance or foundation; for if any person carefully inquire what sort of contentions are burning among the sophists, he will perceive that they do not arise from realities, but are framed out of nothing. In a word, Paul intended to condemn all questions which sharpen us for disputes that are of no value.

From which arises envy He demonstrates from the effects how much an ambitious desire of knowledge ought to be avoided; for ambition is the mother of envy. Where envy reigns, there also rage brawlings, contentions, and other evils, which are here enumerated by Paul.

Calvin: 1Ti 6:5

5.Of men corrupt in understanding, and that are destitute of the truth It is certain that here he censures the sophists, who, neglecting edification, turn the word of God into trivial distinctions, and an art of ingenious discussion. If the Apostle only shewed that the doctrine of salvation is thus rendered useless, even that would be an intolerable profanation; but far heavier and fiercer is that reproof, when he says that evils so pernicious, and plagues so hurtful, spring from it. From this passage, therefore, let us learn to detest (σοφιστικὴν) sophistry as a thing more destructive to the Church of God than can easily be believed.

That godliness is gain The meaning is, that godliness is a gainful art; that is, because they measure the whole of Christianity by gain. Just as if the oracles of the Holy Spirit had been recorded with no other design than to serve the purposes of their covetousness, they traffic in it as merchandise exposed to sale.

Withdraw thyself from such Paul forbids the servants of Christ to have any intercourse with such persons. He not only warns Timothy not to resemble them, but exhorts him to avoid them as dangerous plagues; for, although they do not openly resist the gospel, but, on the contrary, make a false profession of adhering to it, yet their society is infectious. Besides, if the multitude see that we are on familiar terms with those men, the danger is, lest they insinuate themselves under the guise of our friendship. ¹¹⁷ We should therefore, labor to the utmost, that all may know, that so far are we from being agreed with them, that they have no communication with us. ¹¹⁸

Calvin: 1Ti 6:6

6.But godliness with sufficiency is great gain In an elegant manner, and with an ironical correction, he instantly throws back those very words in an opposite meaning, as if he had said — “They do wrong and wickedly, who make merchandise of the doctrine of Christ, as if ‘godliness were gain;’ though, undoubtedly, if we form a correct estimate of it, godliness is a great and abundant gain.” And he so calls it, because it brings to us full and perfect blessedness. Those men, therefore, are guilty of sacrilege, who, being bent on acquiring money, make godliness contribute to their gain. ¹¹⁹ But for our part, godliness is a very great gain to us, because, by means of it, we obtain the benefit, not only of being heirs of the world, but likewise of enjoying Christ and all his riches.

With sufficiency ¹²⁰ This may refer either to the disposition of the heart, or to the thing itself. If it be understood as referring to the heart, the meaning will be, that “godly persons, when they desire nothing, but are satisfied with their humble condition, have obtained very great gain.” If we understand it to be “sufficiency of wealth” (and, for my own part, I like this view quite as well as the other,) it will be a promise, like that in the book of Psalms,

“The lions wander about hungry and famished; but they that seek the Lord shall not be in want of any good thing.”
(Psa 34:10.)

The Lord is always present with his people, and, as far as is sufficient for their necessity, out of his fullness he bestows on each his portion. Thus true happiness consists in piety; and this sufficiency may be regarded as an increase of gain.

Calvin: 1Ti 6:7

7.For we brought nothing into the world., He adds this for the purpose of setting a limit to the sufficiency. Our covetousness is an insatiable gulf, if it be not restrained; and the best bridle is, when we desire nothing more than the necessity of this life demands; for the reason why we transgress the bounds, is, that our anxiety extends to a thousand lives which we falsely imagine. Nothing is more common, and indeed nothing is more generally acknowledged, than this statement of Paul; but as soon as all have acknowledged it, (as we see every day with our eyes,) every man swallows up with his wishes his vast possessions, in the same manner as if he had a belly able to contain half of the world. And this is what is said, that,

“although the folly of the fathers appears in hoping that they will dwell here for ever, nevertheless their posterity approve of their way.” ¹²¹ (Psa 49:13.)

In order, therefore, that we may be satisfied with a sufficiency, let us learn to have our heart so regulated, as to desire nothing but what is necessary for supporting life.

Calvin: 1Ti 6:8

8.Having food and raiment When he mentions food and raiment, he excludes luxuries and overflowing abundance; for nature is content with a little ¹²² and all that goes beyond the natural use is superfluous. Not that to use them more largely ought to be condemned on its own account, but lusting after them is always sinful.

Calvin: 1Ti 6:9

9.They who wish to be rich After having exhorted him to be content, and to despise riches, he now explains how dangerous is the desire of having them, and especially in the ministers of the Church, of whom he expressly speaks in this passage. Now the cause of the evils, which the Apostle here enumerates, is not riches, but an eager desire of them, even though the person should be poor. And here Paul shews not only what generally happens, but what must always happen; for every man that has resolved to become rich gives himself up as a captive to the devil. Most true is that saying of the heathen poet, — “He who is desirous of becoming rich is also desirous of acquiring riches soon.” ¹²³ Hence it follows, that all who are violently desirous of acquiring wealth rush headlong.

Hence also those foolish, or rather, mad desires, which at length plunge them into perdition. This is, indeed, a universal evil; but in the pastors of the Church it is more easily seen; for they are so maddened by avarice, that they stick at nothing, however foolish, whenever the glitter of gold or silver dazzles their eyes.

Calvin: 1Ti 6:10

10.For the root of all evils is avarice ¹²⁴ There is no necessity for being too scrupulous in comparing other vices with this. It is certain that ambition and pride often produce worse fruits than covetousness does; and yet ambition does not proceed from covetousness. The same thing may be said of the sins forbidden by the seventh commandment. But Paul’s intention was not to include under covetousness every kind of vices that can be named. What then? He simply meant, that innumerable evils arise from it; just as we are in the habit of saying, when we speak of discord, or gluttony, or drunkenness, or any other vice of that kind, that there is no evil which it does not produce. And, indeed, we may most truly affirm, as to the base desire of gain, that there is no kind of evils that is not copiously produced by it every day; such as innumerable frauds, falsehoods, perjury, cheating, robbery, cruelty, corruption in judicature, quarrels, hatred, poisonings, murders; and, in short, almost every sort of crime.

Statements of this nature occur everywhere in heathen writers; and, therefore, it is improper that those persons who would applaud Horace or Ovid, when speaking in that manner, should complain of Paul as having used extravagant language. I wish it were not proved by daily experience, that this is a plain description of facts as they really are. But let us remember that the same crimes which spring from avarice, may also arise, as they undoubtedly do arise, either from ambition, or from envy, or from other sinful dispositions.

Which some eagerly desiring The Greek wordὀρεγόμενοι is overstrained, when the Apostle says that avarice is “eagerly desired;” but it does not obscure the sense. He affirms that the most aggravated of all evils springs from avarice — revolting from the faith; for they who are diseased with this disease are found to degenerate gradually, till they entirely renounce the faith. Hence those sorrows, which he mentions; by which term I understand frightful torments of conscience, which are wont to befall men past all hope; though God has other methods of trying covetous men, by making them their own tormentors.

Calvin: 1Ti 6:11

11.But thou, O man of God, flee these things By calling him man of God he adds weight to the exhortation. If it be thought proper to limit to the preceding verse the injunction which he gives to follow righteousness, piety, faith, patience, this is an instruction which he gives, by contrast, for correcting avarice, by informing him what kind of riches he ought to desire, namely, spiritual riches. Yet this injunction may also be extended to other clauses, that Timothy, withdrawing himself from all vanity, may avoid that (περιεπγίαν) vain curiosity w hich he condemned a little before; for he who is earnestly employed about necessary employments will easily abstain from those which are superfluous. He names, by way of example, some kinds of virtues, under which we may suppose others to be included. Consequently, every person who shall be devoted to the pursuit of “righteousness,” and who shall aim at “piety, faith, charity,” and shall follow patience and gentleness, cannot but abhor avarice and its fruits. ¹²⁵

Defender: 1Ti 6:5

A very common heresy in the Christian world is the so-called prosperity gospel, the teaching that material affluence is a reward from God for faith and spirituality. Paul himself, arguably the greatest Christian of all, disproves any such teaching, not only by such passages as this, but by his own life. Like the Lord Jesus Himself, Paul finally died with almost no possessions of his own. His strong rebuke of this type of teaching says its promoters are "men of corrupt minds, and destitute of the truth." He says, in fact, not to have fellowship with them."

Defender: 1Ti 6:8

God has promised to supply the needs of His people if they are faithful (Phi 4:19; Mat 6:33), and that should be enough. If the Lord, in His grace, provides more than this for any of His children, it is probably for the purpose of testing our faithfulness to see if we will use such prosperity in ways to please ourselves or to honor the Lord."

Defender: 1Ti 6:10

It is not money, but the love of money, that is the root of all evil. Some commentators have softened the meaning here by taking it as all kinds of evil, but the original actually reads "all evil." Paul, elsewhere, says that covetousness is idolatry, the worship of money as a god (not money in itself but the power and possessions that money can provide), and Jesus Himself said that we cannot serve both God and mammon (Eph 5:5; Mat 6:24). Pride is the sin of the devil (1Ti 3:6), and it is pride that generates the love of what money provides. Evolutionism, which is the basis of all false religion and false philosophy, is essentially just the rationale that justifies man's God-denying pride which causes the love of money, which is the "root of all evil.""

TSK: 1Ti 6:1

servants : Deu 28:48; Isa 47:6, Isa 58:6; Mat 11:9, Mat 11:30; Act 15:10; 1Co 7:21, 1Co 7:22; Gal 5:1

count : Gen 16:9, Gen 24:2, Gen 24:12, Gen 24:27, 35-67; 2Ki 5:2, 2Ki 5:3, 2Ki 5:13; Mal 1:6; Act 10:7, Act 10:22; Eph 6:5-8; Col 3:22-25; Tit 2:9; 1Pe 2:17-20

that the : 1Ti 5:14; Gen 13:7, Gen 13:8; 2Sa 12:14; Neh 9:5; Isa 52:5; Eze 36:20,Eze 36:23; Luk 17:1; Rom 2:24; 1Co 10:32; Tit 2:5, Tit 2:8, Tit 2:10; 1Pe 2:12, 1Pe 3:16

TSK: 1Ti 6:2

believing : Col 4:1; Phm 1:10-16

let : Gen 16:4, Gen 16:5; Num 16:3; Mat 6:24; 2Pe 2:10; Jud 1:8

because they are brethren : 1Ti 5:1; Mat 23:8, Mat 25:40; Rom 8:29; Gal 3:26-29; Col 3:11

because they are : Gal 5:6; Eph 1:1, Eph 1:15; Col 1:2, Col 1:4, Col 3:12; 2Th 1:3; Phm 1:5-7

faithful : or, believing

partakers : Joe 2:28; Rom 11:17; Eph 3:6; Heb 3:1, Heb 3:14; 1Pe 5:1

These : 1Ti 4:11; Tit 2:1, Tit 2:15, Tit 3:8

TSK: 1Ti 6:3

any : 1Ti 1:3, 1Ti 1:6; Rom 16:17; Gal 1:6, Gal 1:7

to wholesome : 1Ti 1:10; 2Ti 1:13, 2Ti 4:3; Tit 1:9, Tit 2:1, Tit 2:2 *Gr: Pro 15:4; Tit 1:9, Tit 3:8

the words : Mat 22:21, Mat 28:20; 1Th 4:1, 1Th 4:2, 1Th 4:8

the doctrine : 1Ti 4:7, 1Ti 4:8; Tit 1:1, Tit 2:11-14; 2Pe 1:3-7

TSK: 1Ti 6:4

He : 1Ti 1:7, 1Ti 3:6; Pro 13:7, Pro 25:14, Pro 26:12; Act 8:9, Act 8:21-23; Rom 12:16; 1Co 3:18; 1Co 8:1, 1Co 8:2; Gal 6:3; Col 2:18; 2Th 2:4; 2Ti 3:4; 2Pe 2:12, 2Pe 2:18; Jud 1:10,Jud 1:16; Rev 3:17

proud : or, a fool

doting : or, sick

about : 1Ti 1:4; 2Ti 2:23

words : Isa 58:4; Act 15:2; Rom 2:8, Rom 13:13, Rom 14:1; 1Co 3:3, 1Co 11:16, 1Co 11:18; 2Co 11:20; Gal 5:15, Gal 5:20,Gal 5:21, Gal 5:26; Phi 1:15, Phi 2:3, Phi 2:14; Tit 3:9; Jam 1:19, Jam 2:14-18; Jam 4:1, Jam 4:2, Jam 4:5, Jam 4:6; 1Pe 2:1, 1Pe 2:2

TSK: 1Ti 6:5

Perverse : etc. or, Gallings one of another, 1Ti 1:6; 1Co 11:16

men : Mat 7:17-20, Mat 12:33; Joh 3:19-21; Eph 4:17-19; 2Th 2:8-11; 2Ti 3:8; Tit 1:15, Tit 1:16; Heb 3:12, Heb 3:13; 2Jo 1:8-10

supposing : 1Ti 6:6, 1Ti 3:3, 1Ti 3:8; 2Ki 5:20-27; Isa 56:11; Jer 6:13, Jer 8:10; Eze 33:31; Mat 21:13; Mat 23:14; Act 8:18-20, Act 19:24-28; Tit 1:11; 2Pe 2:3, 2Pe 2:15; Jud 1:11; Rev 18:3, Rev 18:13

from : Rom 16:17, Rom 16:18; 2Th 3:6; 2Ti 3:5

TSK: 1Ti 6:6

godliness : 1Ti 4:8; Psa 37:16, Psa 84:11; Pro 3:13-18, Pro 8:18-21, Pro 15:16, Pro 16:8; Mat 6:32, Mat 6:33; Luk 12:31, Luk 12:32; Rom 5:3-5, Rom 8:28; 2Co 4:17, 2Co 4:18, 2Co 5:1; Phi 1:21; Heb 13:5

contentment : 1Ti 6:8; Exo 2:21; Luk 3:14; Phi 4:11-13

TSK: 1Ti 6:7

we brought : Job 1:21; Pro 27:24; Ecc 5:15, Ecc 5:16

certain : Psa 49:17; Luk 12:20,Luk 12:21, Luk 16:22, Luk 16:23

TSK: 1Ti 6:8

Gen 28:20, Gen 48:15; Deu 2:7, Deu 8:3, Deu 8:4; Pro 27:23-27, Pro 30:8, Pro 30:9; Ecc 2:24-26; Ecc 3:12, Ecc 3:13; Mat 6:11, Mat 6:25-33; Heb 13:5, Heb 13:6

TSK: 1Ti 6:9

they : Gen 13:10-13; Num 22:17-19; Jos 7:11; 2Ki 5:20-27; Pro 15:27, Pro 20:21; Pro 21:6, Pro 22:16, Pro 28:20-22; Isa 5:8; Hos 12:7, Hos 12:8; Amo 8:4-6; Zec 11:5; Mat 13:22, Mat 19:22, Mat 26:15; Jam 5:1-4; 2Pe 2:15, 2Pe 2:16; Jud 1:11

snare : 1Ti 3:7; Deu 7:25; Psa 11:6; Pro 1:17-19; Luk 21:35; 2Ti 2:26

many : Mar 4:19; Eph 4:22; 1Jo 2:15-17

which : 1Ti 1:9; Num 31:8; Jos 7:24-26; Mat 27:3-5; Act 5:4, Act 5:5, Act 8:20; 2Pe 2:3

TSK: 1Ti 6:10

the love : Gen 34:23, Gen 34:24, Gen 38:16; Exo 23:7, Exo 23:8; Deu 16:19, Deu 23:4, Deu 23:5, Deu 23:18; Jdg 17:10,Jdg 17:11; Jdg 18:19, Jdg 18:20,Jdg 18:29-31; 2Sa 4:10,2Sa 4:11; Pro 1:19; Isa 1:23, Isa 56:11; Jer 5:27; Jer 5:28; Eze 13:19, Eze 16:33, Eze 22:12; Mic 3:11, Mic 7:3, Mic 7:4; Mal 1:10; Mat 23:14; Act 1:16-19; Tit 1:11; Rev 18:13

coveted : 1Ti 6:21; 2Ti 4:10; Jud 1:11; Rev 2:14, Rev 2:15

erred : or, been seduced

and pierced : Gen 29:14, Gen 29:26, Gen 29:31-35; 2Ki 5:27; Psa 32:10; Pro 1:31; 2Pe 2:7, 2Pe 2:8

TSK: 1Ti 6:11

But : 2Ti 2:22

O man : 1Ti 6:20; Deu 33:1; 1Sa 2:27, 1Sa 9:6; 1Ki 13:1, 1Ki 13:26, 1Ki 17:18, 1Ki 17:24, 1Ki 20:28; 2Ki 1:9, 2Ki 1:13; 2Ki 5:20, 2Ki 23:17; 1Ch 23:14; 2Ch 8:14; Neh 12:24, Neh 12:36; Jer 35:4; 2Ti 3:17

flee : 1Co 6:18, 1Co 10:14; 2Ti 2:22

and : 1Ti 5:10; Deu 16:20; Psa 34:14, Psa 38:20; Isa 51:1; Rom 14:19; 1Co 14:1; 2Ti 2:22; Heb 12:14; 1Pe 3:11

righteousness : 1Ti 4:12; Gal 5:22, Gal 5:23; Phi 4:8, Phi 4:9; Tit 2:11, Tit 2:12; 2Pe 1:5-7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ti 6:1

Let as many servants - On the word here rendered "servants"- δοῦλοι douloi - see the notes on Eph 6:5. The word is that which was commonly applied to a slave, but it is so extensive in its signification as to be applicable to any species of servitude, whether voluntary or involuntary. If slavery existed in Ephesus at the time when this Epistle was written, it would be applicable to slaves; if any other kind of servitude existed, the word would be equally applicable to that. There is nothing in the word itself which essentially limits it to slavery; examine Mat 13:27; Mat 20:27; Mar 10:44; Luk 2:29; Joh 15:15; Act 2:18; Act 4:29; Act 16:17; Rom 1:1; 2Co 4:5; Jud 1:1; Rev 1:1; Rev 2:20; Rev 7:3. The addition of the phrase "under the yoke,"however, shows undoubtedly that it is to be understood here of slavery.

As are under the yoke - On the word yoke, see the notes on Mat 11:29. The phrase here properly denotes slavery, as it would not be applied to any other species of servitude; see Lev 26:13; Dem. 322, 12. ζεῦγος δουλοσύνης zeugos doulosunēs . Robinson’ s Lexicon. It sometimes denotes the bondage of the Mosaic law as being a severe and oppressive burden; Act 15:10; Gal 5:1. It may be remarked here that the apostle did not regard slavery as a light or desirable thing. He would not have applied this term to the condition of a wife or of a child.

Count their own masters worthy of all honour - Treat them with all proper respect. They were to manifest the right spirit themselves, whatever their masters did; they were not to do anything that would dishonor religion. The injunction here would seem to have particular reference to those whose masters were not Christians. In the following verse, the apostle gives particular instructions to those who had pious masters. The meaning here is, that the slave ought to show the Christian spirit toward his master who was not a Christian; he ought to conduct himself so that religion would not be dishonored; he ought not to give his master occasion to say that the only effect of the Christian religion on the mind of a servant was to make him restless, discontented, dissatisfied, and disobedient. In the humble and trying situation in which he confessedly was - under the yoke of bondage - he ought to evince patience, kindness, and respect for his master, and as long as the relation continued he was to be obedient. This command, however, was by no means inconsistent with his desiring his freedom, and securing it, if the opportunity presented itself; see the notes on 1Co 7:21; compare, on the passage before us, the Eph 6:5-8 notes, and 1Pe 2:18 note.

That the name of God and his doctrine be not blasphemed - That religion be not dishonored and reproached, and that there may be no occasion to say that Christianity tends to produce discontent and to lead to insurrection. If the effect of religion had been to teach all who were servants that they should no longer obey their masters, or that they should rise upon them and assert their freedom by violence, or that their masters were to be treated with indignity on account of their usurped rights over others, the effect would have been obvious. There would have been a loud and united outcry against the new religion, and it could have made no progress in the world. Instead of this, Christianity taught the necessity of patience, and meekness, and forbearance in the endurance of all wrong - whether from private individuals Mat 5:39-41; 1Co 6:7, or under the oppressions and exactions of Nero Rom 13:1-7, or amidst the hardships and cruelties of slavery. These peaceful injunctions, however, did not demonstrate that Christ approved the act of him "that smote on the one cheek,"or that Paul regarded the government of Nero as a good government, - and as little do they prove that Paul or the Saviour approved of slavery.

Barnes: 1Ti 6:2

And they that have believing masters - Masters who are Christians. It is clear from this, that Paul supposed that, at that time, and under those circumstances, a man might become a Christian who had slaves under him. How long he might continue to hold his fellow-men in bondage, and yet be a Christian, is, however, quite a different question. It is quite clear, from the New Testament, as well as from facts now, that God may convert people when pursuing any kind of wickedness. The effect of religion, however, in all cases, will be to lead them to cease to do wrong. It is by no means improbable that many of those who had owned slaves, in accordance with the prevailing custom in the Roman empire, may have been converted - for the fact that a man has been living a life of sin does not prevent the possibility of his conversion. There is no evidence that Paul refers here to any who had bought slaves after they were converted; nor is there any intimation of any such transaction among Christians in the New Testament. Nor is there any intimation that he regarded it as right and best that they should continue to hold slaves; nor that he would approve their making arrangements to persevere in this as a permanent institution.

Nor is it to be fairly inferred from this passage that he meant to teach that they might continue this, and yet be entitled to all the respect and confidence due to the Christian name, or be regarded as maintaining a good standing in the church. Whatever may be true on these points, the passage before us only proves that Paul considered that a man who was a slaveholder might be converted, and be spoken of as a "believer,"or a Christian. Many have been converted in similar circumstances, as many have in the practice of all other kinds of iniquity. What was their duty after their conversion, was another question and what was the duty of their "servants"or slaves, was another question still. It is only this latter question which the apostle is here considering.

Not despise them, because they are brethren - Not treat them with any want of the respect which is due to their station. The word here used sometimes denotes "to neglect,"or, "not to care for;"Mat 6:24; Luk 16:13. Here it is not necessary to suppose that it denotes actual contempt, but only that want of respect which might possibly spring up in the mind if not well instructed, or not on its guard, among those who were servants or slaves. It was to be apprehended that the effect of the master and the slave having both embraced religion, would be to produce in the mind of the servant a want of respect and deference for his master. This danger was to be apprehended from the following causes:

(1) Christianity taught that all people were made of "one blood,"and were by nature equal; Act 17:26. It was natural, therefore for the slave to infer that by nature he was equal to his master, and it would be easy to pervert this truth to make him disrespectful and insubordinate.

\caps1 (2) t\caps0 hey were equal to them as Christians. Christianity taught them that they were all "brethren"in the Lord, and that there was no distinction before God. It might be natural to infer from this, that all distinctions in society were to be abolished, and that, in all respects, the slave was to regard himself as on a level with his master.

\caps1 (3) s\caps0 ome, who did not well understand the nature of Christianity, or who might have been disposed to cause trouble, may have taken advantage of the undeniable truths about the equality of people by nature and by redemption, to produce discontent on the part of the slave. They may have endeavored to embitter the feelings of the slaves toward their masters who held them in bondage. The effect, it is easy to see, may have been to lead those who were in a state of servitude to manifest open and marked disrespect. In opposition to this, the apostle would have Timothy teach that Christianity did not rudely assail the existing institutions of society, and especially did not teach those who were in subordinate ranks to be disrespectful to these above them.

But rather do them service - That is, serve them with more cheerfulness and alacrity than they did before the master was converted; or serve them with the more cheerfulness because they were Christians. The reasons for this were, because the master was now more worthy of affectionate regard, and because the servant might look for better treatment at his hands; compare notes on Eph 6:6.

Because they are faithful - That is, "because"they are "believers,"or are Christians - πιστοί pistoi ; the same word which in the beginning of the verse is rendered "believing."It does not here mean that they were "faithful"to their servants or their God, but merely that they were Christians.

And beloved - Probably, "beloved of God;"for so the word is often used. As they are the friends of God, they who are servants should show them the more respect. The idea is, simply, that one whom God loves should be treated with more respect than if he were not thus beloved; or, a good man deserves more respect than a wicked man. In all the relations of life, we should respect those above us the more in proportion to the excellency of their character.

Partakers of the benefit - That is, the benefit which the gospel imparts - for so the connection requires us to understand it. It cannot mean, as many have supposed, that they were "partakers of the benefit of the labors of the servant,"or enjoyed the fruits of their labors - for how could this be a reason for their treating them with the more respect? It would be rather a reason for treating them with less respect, because they were living on the avails of unrequited toil. But the true reason assigned is that the master had been, by the grace of God, permitted to participate in the same benefits of salvation as the servant; he had received, like him, the pardon of sin, and he was to be regarded as a fellow-heir of the grace of life. The expression here might be rendered, "they are partakers of, or are devoted to, the good cause."Robinson’ s Lexicon. The argument is, that they were not infidels, or strangers to religion, or those who would try to hinder the progress of that which was dear to the heart of the servant, but were united with them in that same good work; they participated in the blessings of the same salvation, and they were really endeavoring to further the interests of religion. There ought, therefore, to be the more respect shown to them, and the more cheerful service rendered them.

Barnes: 1Ti 6:3

If any man teach otherwise - Any otherwise than that respect should be shown to masters; and that a more cheerful and ready service should be rendered because they were Christians. It is evidently implied here that some might be disposed to inculcate such views of religion as would produce discontent and a spirit of insubordination among those who were held to servitude. Who they were is not known, nor is it known what arguments they would employ to do it. It would seem probable that the arguments which would be employed would be such as these: that God made all people equal; that all had been redeemed by the same blood; that all true Christians were fellow-heirs of heaven; and that it was wrong to hold a Christian brother in bondage, etc. From undeniable principles it would seem that they drew the inference that slaves ought at once to assert their freedom; that they should refuse obedience to their masters; and that the tendency of their teaching was, instead of removing the evil by the gradual and silent influence of Christian principles, to produce discontent and insurrection. From some of the expressions here used by the apostle, as characteristic of these teachers, it would seem to be probable that these persons were Jews. They were people given to subtle disputations, and those who doted about questions and verbal disputes, and who were intent on gain, supposing that that which conduced to mere worldly prosperity was of course religion. These characteristics apply well to Jewish teachers.

And consent not to wholesome words - Words conducing to a healthful state of the church; that is, doctrines tending to produce order and a due observance of the proprieties of life; doctrines leading to contentment, and sober industry, and the patient endurance of evils.

Even the words of our Lord Jesus Christ - The doctrines of the Saviour - all of which tended to a quiet life, and to a patient endurance of wrongs.

And to the doctrine which is according to godliness - Which tends to produce piety or religion; that is, the doctrine which would be most favorable to an easy and rapid propagation of the gospel. The idea seems to be, that such a state of insubordination and discontent as they would produce, would be unfavorable to the promotion of religion. Who can doubt it?

Barnes: 1Ti 6:4

He is proud - That is, he is lifted up with his fancied superior acquaintance with the nature of religion. The Greek verb means, properly, "to smoke, to fume;"and then to be inflated, to "be conceited, etc."The idea is, that he has no proper knowledge of the nature of the gospel, and yet he values himself on a fancied superior acquaintance with its principles.

Knowing nothing - Margin, "a fool."That is, that he does not understand the nature of religion as he supposes he does. His views in regard to the relation of masters and servants, and to the bearing of religion on that relation, show that he does not understand the genius of Christianity. The apostle expresses this in strong language; by saying that he knows nothing; see the notes on 1Co 8:2.

But doting - Margin, "sick."The Greek word - νοσέω noseō - means properly to be sick; then to languish, to pine after. The meaning here is, that such persons had a sickly or morbid desire for debates of this kind. They had not a sound and healthy state of mind on the subject of religion. They were like a sickly man, who has no desire for solid and healthful food, but for that which will gratify a diseased appetite. They desired not sound doctrine, but controversies about unimportant and unsubstantial matters - things that bore the same relation to important doctrines which the things that a sick man pines after do to substantial food.

Questions and strifes of words - The Jews abounded much in disputes of this sort, and it would seem probable that the persons here referred to were Jewish teachers; compare 1Ti 1:6-7 notes, and Act 18:15 note.

Whereof cometh envy - The only fruit of which is to produce envy. That is, the appearance of superior knowledge; the boast of being profoundly acquainted with religion, and the show of an ability for subtle argumentation, would produce in a certain class envy. Envy is uneasiness, pain, mortification, or discontent, excited by another’ s prosperity, or by his superior knowledge or possessions; see the notes on Rom 1:29.

Strife - Or contentions with those who will not readily yield to their opinions.

Railings - Harsh and abusive language toward those who will not concede a point - a common effect of disputes, and more commonly of disputes about small and unimportant matters, than of these which are of magnitude. Such railings often attend disputes that arise out of nice and subtle distinctions.

Evil surmisings - Suspicions that they are led to hold their views, not by the love of the truth, but from sordid or worldly motives. Such suspicions are very apt to attend an angry debate of any kind. It might be expected especially to exist on such a question as the apostle refers to here - the relation of a master and a slave. It is always very hard to do justice to the motives of one who seems to us to be living in sin, or to believe it to be possible that he acts from right motives.

Barnes: 1Ti 6:5

Perverse disputings - Margin, "gallings one of another."In regard to the correct reading of this passage, see Bib. Repository, vol. iii. pp. 61, 62. The word which is here used in the Received Text - παραδιατρίβη paradiatribē - occurs nowhere else in the New Testament. It properly means "mis-employment;"then "idle occupation."(Robinson’ s Lexicon) The verb from which this is derived means to "rub in pieces, to wear away;"and hence the word here used refers to what was a mere "wearing away"of time. The idea is that of employments that merely consumed time without any advantage. The notion of contention or dispute is not necessarily implied in this passage, but the allusion is to inquiries or discussions that were of no practical value, but; were a mere consumption of time; compare Koppe on the passage. The reading in the margin is derived from the common usage of the verb "to rub,"and hence our translators attached the idea of "rubbing against"each other, or of "galling"each other, as by rubbing. This is not, however, the idea in the Greek word. The phrase "idle employments"would better suit the meaning of the Greek than either of the phrases which our translators have employed.

Of men of corrupt minds - That is, of wicked hearts.

And destitute of the truth - Not knowing the truth; or not having just views of truth. They show that they have no correct acquaintance with the Christian system.

Supposing that gain is godliness - That that which contributes to an increase of property is of course true religion; or that it is proper to infer that any course which contributes to worldly prosperity must be sanctioned by religion. They judge of the consistency of any course with religion by its tendency to promote outward prosperity. This they have exalted into a maxim, and this they make the essential thing in religion. But how could any man do this? And what connection would this have with the subject under consideration - the kind of instruction that was to be given to servants? The meaning of the maxim seems to be, that religion must necessarily promote prosperity by its promoting temperance, and industry, and length of days; and that since this was the case, it was fair to infer that anything which would not do this could not be consistent with religion. They adopted it, therefore, as a general rule of judging, and one in entire accordance with the wishes of their own hearts, that any course of life that would not do this must be contrary to the true spirit of religion. This maxim, it would seem, they applied to the relation of the slave and his master, and as the tendency of the system was always to keep the servant poor and in an humble condition, they seem to have inferred that the relation was contrary to Christianity, and hence to have excited the servant to disaffection. In their reasoning they were not far out of the way, for it is fair to infer that a system that tends to produce uniform poverty, and to perpetuate a degraded condition in society, is contrary to the genius of Christianity. They were wrong:

\caps1 (1) i\caps0 n making this a general maxim by which to judge of everything in religion; and,

\caps1 (2) i\caps0 n so applying it as to produce insubordination and discontent in the minds of servants toward their masters; and,

\caps1 (3) i\caps0 n supposing that everything which produced gain was consistent with religion, or that they could infallibly judge of the moral quality of any course of life by its contributing to outward prosperity. Religion will uniformly lead to that which conduces to prosperity, but it does not follow that every way of making money is therefore a part of piety. It is possible, also, that in some way they hoped for "gain"to themselves by inculcating those principles. It may be remarked here, that this is not an uncommon maxim practically among people - that "gain is godliness."The whole object of life with them is to make money; the rule by which they judge of everything is by its tendency to produce gain; and their whole religion may be summed up in this, that they live for gain. Wealth is the real object of pursuit; but it is often with them cloaked under the pretence of piety. They have no more religion than they suppose will contribute to this object; they judge of the nature and value of every maxim by its tendency to make people prosperous in their worldly business; they have as much as they suppose will promote their pecuniary interest, and they sacrifice every principle of religion which they suppose would conflict with their earthly advancement.

From such withdraw thyself - That is, have no communion or fellowship with them. Do not recognize them as religious teachers; do not countenance their views. Timothy was, in no way, to show that he regarded them as inculcating truth, or to patronize their doctrines. From such people, as having any claim to the character of Christians, every man should withdraw with feelings of unutterable pity and loathing. This passage 1Ti 6:1-5 is often appealed to by the advocates and apologists for slavery, to prove that Christianity countenances that institution, and that no direct attempt should be made by the ministers of the gospel, or other Christians, to show the evil of the institution, and to promote its abolition, and to prove that we have no right to interfere in any way with what pertains to these "domestic relations."It is of importance, therefore, in view of the exposition which has been given of the words and phrases in the passage, to sum up the truths which it inculcates. From it, therefore, the following lessons may be derived:

(1) That those who are slaves, and who have been converted to Christianity, should not be indolent or disorderly. If their masters are Christians, they should treat them with respect, and all the more because they are fellow-heirs of the grace of life. If they are not Christians, they should yet show the nature of religion on themselves, and bear the evils of their condition with patience - showing how religion teaches them to endure wrong. In either case, they are to be quiet, industrious, kind, meek, respectful. This Christianity everywhere enjoins while the relation continues, At the same time, however, it does not forbid the slave earnestly to desire his freedom, or to use all proper measures to obtain it; see 1Co 7:21.

\caps1 (2) t\caps0 hat the ministers of religion should not labor to produce a spirit of discontent among slaves, or excite them to rise upon their masters. This passage would undoubtedly forbid all such interference, and all agencies or embassies sent among slaves themselves to inflame their minds against their masters, in view of their wrongs; to put arms into their hands; or to induce them to form combinations for purposes of insurrection. It is not so much in the true spirit of Christianity to go to those who are wronged, as to those who do the wrong. The primary message in such cases is to the latter; and when it does go to the former, it is to teach them to be patient under their wrongs, to evince the Christian spirit there, and to make use only of those means which are consistent with the gospel to free themselves from the evils under which they suffer. At the same time, nothing in this passage, or in any other part of the New Testament, forbids us to go to the master himself, and to show him the evil of the system, and to enjoin upon him to let the oppressed go free.

Nothing in this passage can be reasonably construed as teaching that an appeal of the most earnest and urgent kind may not be made to him; or that the wrongs of the system may not be fully set before him, or that any man or set of men may not lawfully lift up in his hearing a loud and earnest voice in favor of the freedom of all. And in like manner there is nothing which makes it improper that the slave himself should be put fully in possession of that gospel which will apprize him of his rights as a man, and as redeemed by the blood of Jesus. Every human being, whether held in bondage or not, has a right to be made acquainted with all the provisions and truths of that gospel, nor has any man or class of men a right to withhold such knowledge from him. No system of things can be right which contemplates that that gospel shall be withheld, or under which it is necessary to withhold it in order to the perpetuity of the system.

\caps1 (3) t\caps0 he passage teaches that it is possible that a man who is a slaveholder may become a Christian. But it does not teach that, though he may become a Christian while he is a slaveholder, that it is proper for him to continue this relation after he becomes such. It does not teach that a man can be a Christian and yet go into the business of buying and selling slaves. It does not teach that a man can be a Christian and continue to hold others in bondage, whatever may be true on that point. It does not teach that he ought to be considered as maintaining a "good standing"in the church, if he continues to be a slaveholder; and whatever may be the truth on these points, this passage should not be adduced as demonstrating them. It settles one point only in regard to these questions - that a case was supposable in which a slave had a Christian master. It settles the duty of the slave in such a case; it says nothing about the duty of the master.

\caps1 (4) t\caps0 his passage does not teach that slavery is either a good thing, or a just thing, a desirable relation in life, or an institution that God wishes to be perpetuated on the earth. The injunctions to slaves to be patient, meek, industrious, and respectful, no more demonstrate this, than the command to subjects to be obedient to the laws proves that God regarded the government of Nero as such an administration as he wished to be perpetuated on the earth. To exhort a slave to manifest a Christian spirit under his oppressions and wrongs, is not to justify the system that does him wrong, nor does it prohibit us from showing to masters that the system is contrary to the gospel, and that it ought to be abandoned.

\caps1 (5) t\caps0 his passage, therefore, furnishes no real support for slavery. It can no more be adduced in favor of it than any exhortation to those who are oppressed, or in any degrading situation in life, to be patient, proves that the system which oppresses and degrades them, is a good one. Nor does the fact that a man might be converted who was a slaveholder, and might be spoken of as a πιστός pistos , or believer, prove that it would be right and desirable that he should continue that relation, anymore than the fact that Saul of Tarsus became a Christian when engaged in persecution, proves that it would have been right for him to continue in that business, or than the conversion of the Ephesians who "used curious arts"Act 19:19, proved that it would have been proper for them to continue in that employment. People who are doing wrong are converted in order to turn them from that course of life, not to justify them in it.

Barnes: 1Ti 6:6

But godliness - Piety; religion. The meaning is, that real religion should be regarded as the greatest and most valuable acquisition. "With contentment."This word, as now used, refers to a state of mind; a calm and satisfied feeling; a freedom from murmuring and complaining. The idea is, that "piety, connected with a contented mind - or a mind acquiescing in the allotments of life - is to be regarded as the real gain."Tyndale gives substantially the same interpretation: "Godliness is great riches, if a man be content with that he hath"Coverdale: "Howbeit, it is of great advantage, who is so godly, and holdeth him content with that he hath."The word which is used here - αὐτάρκεια autarkeia - means, properly, "self-sufficency,"and is used here, in a good sense, to denote a mind satisfied with its lot. If there be true religion, united with its proper accompaniment, peace of mind, it is to be regarded as the true riches. The object of the apostle seems to be, to rebuke those who supposed that property constituted everything that was worth living for. He tells them, therefore, that the true gain, the real riches which we ought to seek, is religion, with a contented mind. This does more to promote happiness than wealth can ever do, and this is what should be regarded as the great object of life.

Barnes: 1Ti 6:7

For we brought nothing into this world ... - A sentiment very similar to this occurs in Job 1:21 - and it would seem probable that the apostle had that passage in his eye; see the notes on that passage. Numerous expressions of this kind occur in the classic writers; see Wetstein, in loc., and Pricaeus, in loc. in the Critici Sacri. Of the truth of what is here said, there can be nothing more obvious. It is apparent to all. We bring no property with us into the world - no clothing, no jewels, no gold - and it is equally clear that we can take nothing with us when we leave the earth. Our coming into the world introduces no additional property to that which the race before possessed, and our going from the world removes none that we may have helped the race to accumulate. This is said by the apostle as an obvious reason why we should be contented if our actual needs are supplied - for this is really all that we need, and all that the world is toiling for.

We can carry nothing out - compare Psa 49:17. "For when he - the rich man - dieth, he shall carry nothing away; his glory shall not descend after him."

Barnes: 1Ti 6:8

And having food and raiment - Food and raiment, here, seem to be used to denote supplies for our needs in general. It is not uncommon to denote the whole by a part, and, as these are the principal things which we really need, and without which life could not be sustained, the apostle uses the phrase to denote all that is really necessary for us. We cannot suppose that he would forbid a desire of a comfortable habitation, or of the means of knowledge, or of conveniences for worshipping God, etc. The idea is, that having those flyings which meet the actual necessities of our nature, and save us from distress, we should not strive after "uncertain riches,"or make wealth the object of our anxious pursuit; compare notes on Phi 4:11-12.

Barnes: 1Ti 6:9

But they that will be rich - Further to enforce the duty of contentment, the apostle refers to some of the evils which necessarily attend a desire to be rich. Those evils have been so great and uniform in all ages, and are so necessary accompaniments of that desire, that, even amidst many inconveniences which may attend the opposite condition, we should he contented with our lot. Indeed, if we could see all, it would only be necessary to see the evils which the desire of wealth produces in the world, to make us contented with a most lowly condition of life. Perhaps nothing more would be necessary to make a poor man satisfied with his lot, and grateful for it, than to be acquainted with the perplexities and cares of a rich man. There is more emphasis to be placed on the word will, here, in the phrase, "will be rich,"than might be supposed from our translation. It is not the sign of the future tense, but implies an actual "purpose"or "design"to become rich - οἱ βουλόμενοι hoi boulomenoi . The reference is to those in whom this becomes the object of earnest desire, and who lay their plans for it.

Fall into temptation - That is, they are tempted to do wicked things in order to accomplish their purposes. It is extremely difficult to cherish the desire to be rich, as the leading purpose of the soul, and to he an honest man.

And a snare - Birds are taken in a snare, and wild beasts were formerly; see the notes on Job 18:8-9. The net was sprung suddenly upon them, and they could not escape. The idea here is, that they who have this desire become so entangled, that they cannot easily escape. They become involved in the meshes of worldliness and sin; their movements are so fettered by cares, and inordinate desires, and by artificial needs, that they are no longer freemen. They become so involved in these things, that they cannot well break away from them if they would; compare Pro 28:20.

And into many foolish and hurtful lusts - Desires, such as the love of wealth creates. They are foolish - as being not such as an intelligent and immortal being should pursue; and they are hurtful - as being injurious to morals, to health, and to the soul. Among those desires, are the fondness for display; for a magnificent dwelling, a train of menials, and a splendid equipage; for sumptuous living, feasting, the social glass, company, and riotous dissipation.

Which drown men in destruction and perdition - The word which is here rendered, "drown"- βυθίζω buthizō - means, to "sink in the"deep, or, "to cause to sink;"and the meaning here is, that they become submerged as a ship that sinks. The idea of drowning is not properly that of the apostle, but the image is that of a wreck, where a ship and all that is in it go down together. The destruction is complete. There is a total ruin of happiness, of virtue, of reputation, and of the soul. The ruling desire to be rich leads on a train of follies which ruins everything here, and hereafter. How many of the human family have thus been destroyed!

Barnes: 1Ti 6:10

For the love of money is the root of all evil - That is, of all kinds of evil. This is evidently not to be understood as literally true, for there are evils which cannot, be traced to the love of money - the evils growing out of ambition, and intemperance, and debasing lusts, and of the hatred of God and of goodness. The expression here is evidently a popular saying - "all sorts of evils grow out of the love of money."Similar expressions often occur in the classic writers; see Wetstein, in loc, and numerous examples quoted by Priceaus. Of the truth of this, no one can doubt. No small part of the crimes of the world can be traced to the love of gold. But it deserves to be remarked here, that the apostle does not say that "money is the root of all evil,"or that it is an evil at all. It is the "love"of it which is the source of evil.

Which while some coveted after - That is, some who were professing Christians. The apostle is doubtless referring to persons whose history was known to Timothy, and warning him, and teaching him to warn others, by their example.

They have erred from the faith - Margin, "been seduced."The Greek is, they have been led astray from; that is, they have been so deceived as to depart from the faith. The notion of deception or delusion is in the word, and the sense is, that, deceived by the promises held out by the prospect of wealth, they have apostatized from the faith. It is not implied of necessity that they were ever real Christians. They have been led off from truth and duty, and from all the hopes and joys which religion would have imparted.

And pierced themselves through with many sorrows - With such sorrows as remorse, and painful reflections on their folly, and the apprehension of future wrath. Too late they see that they have thrown away the hopes of religion for that which is at best unworthy the pursuit of an immortal mind; which leads them on to a life of wickedness; which fails of imparting what it promised when its pursuit is successful, and which, in the great majority of instances, disappoints its votaries in respect to its attainment. The word rendered "pierced themselves through"- περιέπειραν periepeiran - occurs nowhere else in the New Testament, and is a word whose force and emphasis cannot be well expressed in a translation. It is from πείρω peirō , and is made more emphatic by the addition of the preposition περι peri . The word πείρω peirō , means, properly, "to pierce through from one end to another,"and is applied to meat that is "pierced through"by the spit when it is to be roasted (Passow); then it means to pierce through and through. The addition of the preposition περι peri to the word, conveys the idea of doing this "all round;"of piercing everywhere. It was not a single thrust which was made, but they are gashed all round with penetrating wounds. Such is the effect on those who cast off religion for the sake of gold. None can avoid these consequences who do this. Every man is in the hands of a holy and just God, and sooner or later he must feel the effects of his sin and folly.

Barnes: 1Ti 6:11

But thou, O man of God, flee these things - These allurements of wealth, and these sad consequences which the love of gold produces.

And follow after righteousness, ... - Make these the grand object of your pursuit. On the virtues here enumerated, see the notes on Gal 5:22-23.

Poole: 1Ti 6:1

1Ti 6:1,2 The duty of servants.

1Ti 6:3-5 Those who teach not according to the apostle’ s doctrine

are to be avoided, as corrupters of Christianity.

1Ti 6:6-8 The gain of godliness with content.

1Ti 6:9,10 The evil of covetousness.

1Ti 6:11-16 What Timothy is to flee, and what to follow and perform.

1Ti 6:17-19 A charge to the rich not to be proud and confident in

their riches, but to be beneficent and liberal.

1Ti 6:20,21 Timothy is enjoined to adhere to the true faith, and

to shun profane and vain controversies.

Let as many servants as are under the yoke under the yoke of servitude, not being manumised, or made free.

Count their own masters worthy of all honour abundant honour: let Christian servants give their masters, instead of less, double the honour which pagan servants do. That the name of God and his doctrine be not blasphemed; for the credit of the gospel, and for the honour of God; that none may say that religion teacheth servants any disobedience, or breaketh the bands of civil relations: but on the contrary, that it obligeth professors to a more faithful and full discharge of such duties, servants to be the best of servants, &c.

Poole: 1Ti 6:2

Some Christians were servants to Jews or pagans, who both came under the gospel notion of believers; as to these the apostle had given directions in 1Ti 6:1 . Others served masters and mistresses that were Christians. The apostle, not ignorant of Satan’ s devices, foresaw that the former would be under a temptation to neglect and despise their masters or mistresses, because they were idolaters, or of a false religion, enemies to the gospel; and the latter under a temptation not to be so diligent and serviceable as they should be, because their governors in a spiritual sense were their equals, their brethren and sisters. The apostle here declares, that the rules of the gospel neither allow the one nor the other: as to the former he had spoken; nor, saith he, let those that have masters or mistresses that are Christians

despise them by which he means, not be equally obedient or serviceable to them, because there is a spiritual equality or relation between them.

But rather do them service looking upon this as a further obligation upon them.

Because they are faithful and beloved, partakers of the benefit because they are believers, such as love our common Lord, and are beloved of him, and such as all good Christians ought to love, being partakers of the gift of God, Christ Jesus, and the great benefit of redemption through his blood.

These things teach and exhort and he willeth Timothy to teach the Christians at Ephesus, that this was the will of God, and accordingly to call upon them for an obedience to it.

Poole: 1Ti 6:3

If any man teach otherwise if there be any person who either more publicly or more privately shall take upon him to instruct people otherwise.

And consent not to wholesome words: what he means by wholesome words his next words show; they are called wholesome because they tend to prevent the sickness of sin, or to cure the soul of its spiritual distempers.

Even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness words either spoken by Christ, or from Christ, or tending to his honour and glory, or to the promoting of piety and godliness, or which are according to the rule of godliness.

Poole: 1Ti 6:4

He is proudtetufwtai , he is swelled or blown up, i.e. with pride swelling in opinion and conceit of himself, he is a fanatic.

Knowing nothing solidly and truly,

but doting about questions and strifes of words is brain sick about questions of no use, but to make a contention about words.

Whereof cometh envy when he once comes to perceive that others are wiser than he.

Strife for an ignorant person, if proud, can never yield that another knows more than he doth.

Railings are commonly the revenges of ignorant sciolists, that would be thought something and are nothing; when they perceive they are outdone by others, then they rail.

Evil surmisingsuponoiai when they can in truth say no evil of others, they will uncharitably surmise and suspect evil of them.

Poole: 1Ti 6:5

Perverse disputings of men of corrupt minds, and destitute of the truthparadiatribai , mutual tearings, and gallings of or interferings with one another. The word is applied to horses knocking one foot against another. The word without the preposition para signifies school conflicts by disputations; the preposition added makes it to signify, in an evil sense, disputations of sophisters, not candid for the finding out of truth, but perverse and litigious merely for masteries; which he saith proceeds from men corrupted as to their understanding and judgment.

Supposing that gain is godliness all whose religion is gain of riches or reputation.

From such withdraw thyself with such men have nothing to do, avoid them in thy private converse, and cast them out of the church if their faults be public scandals, and they be contumacious.

Poole: 1Ti 6:6

Godliness the exercise of a true faith in Christ, conjoined with a holy life, is a good revenue of itself, having in it autarkeiav , a self-sufficiency. He doth not here suppose that godliness can be separated from a contented frame of spirit with that lot which God hath chosen for us, for that cannot be; but as being always attended with a contentation of mind, in which alone lieth true riches, for such men never want enough.

A good man, Solomon saith, is satisfied from himself, Pro 14:14 ; for which reason alone godliness is porismov megav , a great annual revenue.

Poole: 1Ti 6:7

This agreeth with Job 1:21 , and with experience, and is a potent argument against immoderate desires of having much of this world’ s goods, or using extravagant actions to obtain them; for when we have got all we can, we have got but a viaticum, something to serve us in our journey, which we must leave when we die, and whether to a wise man or a fool none knoweth, Ecc 2:19 .

Poole: 1Ti 6:8

If therefore God gives us any thing more than is necessary for us, let us take it thankfully, and use it for God’ s glory; but if we have no more than is just necessary for us, let us not repine, or murmur, but be content, without murmuring against God, or using any undue means, out of an inordinate desire to get more.

Poole: 1Ti 6:9

But or, for.

They that will be rich they who, out of a covetous and immoderate desire of being rich in this world’ s goods, will use any arts, and do any unlawful thing, without any just regard to the law of God.

Fall into temptation and a snare fall into many temptations and snares, are exposed to impetuous inclinations and motions to that which is evil, and may and will be snares to their souls.

And into many foolish and hurtful lusts kindling in them many foolish and pernicious desires, contrary to the law of God.

Which drown men in destruction and perdition have a direct tendency to the eternal ruin of their souls, not to be prevented but by the force and powerful grace of God.

Poole: 1Ti 6:10

For the love of money is the root of all evil money itself is not evil, but the immoderate love of it, whether discerned in an over eager desire after it, or an excessive delight in it, is the cause of much evil, both of sin and punishment.

Which while some coveted after, they have erred from the faith which money while some too greedily thirsted after, (for though the article be feminine and cannot grammatically agree with arguoion , which is neuter, yet that doth agree with it as to the sense, being understood in filorguria , with which the subjunctive article grammatically agreeth),

they have erred or been seduced, from the faith, that is, the doctrine of the gospel, or profession of Christianity.

And pierced themselves through with many sorrows and exposed themselves to a great many sorrows, which have pierccd their very souls, such as cares, troubles for the loss of their estates, &c.

Poole: 1Ti 6:11

O man of God that is, O thou minister of God, whose service is not the service of the world. It is a compellation borrowed from the Old Testament, where we find it often applied to such whose work was to reveal the Divine will, 2Ki 1:9 4:40,42 . By giving Timothy this compellation, he mindeth him how much he was concerned to contemn the world.

Flee these things flee this eager pursuit of riches.

And follow after righteousness and follow after justice, or the business of a righteous life, in thy conversation with men.

Godliness piety toward God.

Faith the exercise and life of faith.

Love love to God and thy neighbour.

Patience a quiet bearing of injuries.

Meekness a gentleness of spirit, opposed to all rash anger.

PBC: 1Ti 6:1

See GG: 19,38 September 19, 2004

PBC: 1Ti 6:2

1Ti 6:2

See OLB References

PBC: 1Ti 6:3

1Ti 6:3

See OLB References

PBC: 1Ti 6:6

See GG: 19,39 September 26, 2004

Haydock: 1Ti 6:1-2

Lest the name and doctrine of the Lord be blasphemed, or ill spoken of by infidels, when such as were converted refused to be servants. ---

Let them not despise them, &c. That is, they who were servants under Christian masters, ought to think themselves more happy on that account, being brethren, and partakers of the same benefit of faith and grace. (Witham) ---

If servants be insolent and disobedient, their infidel masters will blaspheme the Christian religion, as if that were the cause of their disrespectful behaviour. And let them not be arrogant, or aspire to an equality with their Christian masters, under pretence that the profession of the same religion makes them brothers; but rather serve them with greater submission and affection, as partakers of the benefit of the same faith, the same baptism, the same hope, &c. (Calmet)

Haydock: 1Ti 6:4

But sick about questions, [1] unprofitable disputes, blasphemies, which may either signify against God, or railing one against another, conflicts, &c.[2] and dissensions of men corrupted in their minds: such is the character and description he gives of those ancient heretics, which applies to heretics in general. (Witham)

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[BIBLIOGRAPHY]

Languens, Greek: noson. ֶgrotans; Erasmus, insaniens.

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[BIBLIOGRAPHY]

Conflictationes, Greek: paradiatribai, exercitationes.

Haydock: 1Ti 6:5

Supposing gain to be piety. [3] The sense is the same, that they make a shew of piety only for gain-sake. (Witham)

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[BIBLIOGRAPHY]

Existimantes quזstum esse pietatem, Greek: porismon einai ten eusebeian. In the ordinary Greek copies follows, G reek: aphistato apo ton toiouton, and so the Protestant translation, from which withdraw thyself. But Grotius and Dr. Wells leave them out, preferring those manuscripts that agree with the Latin Vulgate and with the Syriac.

Haydock: 1Ti 6:6

But piety with sufficiency, or when a man hath what is sufficient to support his necessities, is certainly great gain, is accompanied with the most valuable advantages, the treasure of a good conscience, peace of mind, the grace of God, and hereafter a recompense of eternal glory. (Witham) ---

That man is certainly rich, however small his possession, if he desire nothing more below, and aspires eagerly after that blessing above, which alone can fill his heart. Mediocrity is an enviable state; it frees us from the dangers of riches, and from the temptations of extreme poverty: with this lot let us be content. Why should we fix our hearts on the fleeting possessions of the day: we had not them yesterday, and to-morrow they will not be ours; for as we were born so we must die.

Haydock: 1Ti 6:9

For they who wish to become rich. [4] He does not say, as St. John Chrysostom observes, they who are rich; as persons may be rich, and make good use of their riches to God's honour, and the good of others. But such as would be rich, who see riches, and have their heart and affections upon riches, fall into various temptations of injustice, of pride, and vanity, into hurtful lusts, which drown and plunge[5] men into perdition, &c. (Witham)

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[BIBLIOGRAPHY]

Qui volunt divites fieri, Greek: oi boulomenoi. St. John Chrysostom, ( Greek: log. iz. p. 321.) Greek: ouk aplos eipen, oi ploutountes, all oi boulomenoi.

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[BIBLIOGRAPHY]

Mergunt, Greek: buthizousi.

Haydock: 1Ti 6:10

The root of all evils is covetousness,[6] or the love of money, as it is in the Greek; a covetous man being ready to sacrifice his soul for money. (Witham) ---

This truth is verified and illustrated by the example of Judas, in the gospel; of Ananias and Saphira, in the Acts; of Demas, mentioned by St. Paul in his second epistle to Timothy; and many others, who have made shipwreck of their faith through eagerness to gain riches. Whoever seeks visible and terrestrial goods with great avidity, cannot be supposed to retain much faith in things that are celestial and invisible. He quits a future real and substantial good to seek for a delusive happiness that presents itself, but which will prove a source of present and future evils.

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[BIBLIOGRAPHY]

Cupiditas, Greek: philarguria, amor pecuniז.

Haydock: 1Ti 6:11

But thou, O man of God. [7] This, says St. John Chrysostom, is one of the highest title and commendations that can be given to any man. So are called Samuel, Elias, Eliseus. (1 Kings ii and ix.; 3 Kings xxxiii.) (Witham)

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[BIBLIOGRAPHY]

O homo Dei. See St. John Chrysostom, ( Greek: log. iz. p. 321.) Greek: mega axioma, &c. magna dignitas, &c.

Gill: 1Ti 6:1

Let as many servants as are under the yoke,.... Not under the yoke of the law of God, or under the yoke of Christ; though the servants here spoken of were under both; but "under the yoke of government", as the Arabic version renders it; that is, under the yoke of men, in a state of servitude, under the government of masters, and in their service; being either apprentices to them, or bought with their money, or hired by them:

count their own masters worthy of all honour; and give it to them; which includes subjection to them; obedience to all their lawful commands, which are consistent with religion and reason, with the laws of God, and with the light of nature; and all reverence of them, and respect unto them, expressed by words and gestures: and all this is to be given to their own masters to whom they belong; who have a property in them; whose money or goods they are; and that be they what they will, as to their religion and temper; whether they be believers or unbelievers; or whether they be good and gentle, kind and humane; or whether they be froward, peevish, and ill natured:

that the name of God and his doctrine be not blasphemed; by unbelieving masters, who, should their believing servants be refractory, disobedient, rebellious, or disrespectful, would be apt to say, what a God do these men serve? is this their religion? is this the Gospel they talk of? does their doctrine teach them such things, to be disobedient to their masters, and carry it disrespectfully to them? does it disengage them from the laws of nature, and dissolve the bonds of civil society, and destroy the relation that subsists between man and man? If this be the case, away with their God and their doctrine too. Wherefore the apostle exhorts, that if believing servants have any regard to that name they are called by, and call upon, and to the doctrine of the Gospel they have embraced and professed; that they would be obedient and respectful to their masters; that they may have no occasion to speak reproachfully of God, and of the Gospel.

Gill: 1Ti 6:2

And they that have believing masters,.... That believe in one God, in opposition to the Gentiles, that held many gods, and in Jesus Christ, in distinction from the Jews; who believed in him with the heart, and professed him with their mouths, and held the mystery of faith in a pure conscience. What is said before, is said to servants that had unbelieving masters; who would be ready to blaspheme, should they act amiss. Servants were under a snare both ways, through the insinuations of false teachers; who suggested, that their servitude was not consistent with their Christian liberty; that they ought not to serve wicked men, because being called of God, they were advanced above them; nor good men, because they were upon a level with them. But the apostle teaches another doctrine;

let them not despise them, because they are brethren; of the same family named of Christ, and of the same household of God, and of faith, and have the same father; for though with regard to spiritual blessings, privileges, and ordinances, they were equal; yet not with regard to temporal and civil affairs; and therefore should not treat them with less respect, or be more backward to obey their lawful commands, on that account:

but rather do them service; more heartily, and with a greater good will, as to the Lord; these masters belonging to him, and being engaged in his cause; which they, their servants, by yielding a cheerful obedience to them, are assisting in: and the rather,

because they are faithful; in lesser things, in giving to them, their servants, what is just and equal, proper food and suitable raiment, and their just wages; and in using their wealth and riches in a good way, for the interest of Christ, the assistance of the poor saints, and the spreading of the Gospel; and so in greater things, by holding fast the profession of their faith, adhering to Christ, his truths and ordinances: or "because they are believing, or believers"; it is the same word as before used; and therefore they should be precious to them, and high in their esteem; for faith is a precious grace, and such as have it are chosen of God, and precious:

and beloved; of God, who had chosen them to salvation; and of Christ, who had redeemed them by his blood; and of the saints, who are taught of God to love one another; and this is another reason why they should be served, and not despised; and a third follows:

partakers of the benefit; of the free grace of God; of redemption and salvation by Jesus Christ, and of all spiritual blessings in him; and therefore should serve them the more cheerfully. The Syriac version renders it, "such as enjoy rest in", or "are refreshed by their service"; or "by their service to them", as the Arabic version: the sense is, that when believing servants serve their believing masters readily and faithfully, their masters are well pleased with them, delight in their service, and consider it as a benefit to them, and a kindness done them; and which therefore should animate and encourage them to serve them. Some understand these characters of

faithful and beloved, of the servants' themselves; that because they are such; therefore they should serve, and not despise their believing masters; and particularly the last clause, which may be rendered, "who in return receive a benefit from them", as food, raiment, and wages; and besides, they are used with humanity and kindness, and in a manner becoming Christians; to which agrees the Ethiopic version, which renders it, "who will receive and help you"; will take care of you, and assist you, and supply you with what is proper and necessary:

these things teach and exhort; the Syriac and Arabic versions add them; the servants. The apostle was not above instructing and exhorting persons of such a capacity, and in so low a state of life; and it became Timothy to do so likewise; and every minister of the word.

Gill: 1Ti 6:3

If any man teach otherwise,.... Or another doctrine, as the Syriac version renders it; a doctrine different from what the apostle had now taught, concerning the duty of servants to their masters; as did the false teachers, who despised dominion or government; not only civil government, and so spoke evil of rulers and magistrates; and church government, and therefore reviled the apostles, elders, and pastors of churches; but family government, and encouraged disobedience to parents and masters; see 2Pe 2:10

or teach another doctrine, from that of the Bible, of Christ and his apostles:

and consent not to wholesome words: such as the doctrines of the Gospel; they are food to the saints, milk for babes, and meat for strong men; they are sweet and savoury food to a spiritual taste; they are nourishing, and the means of a spiritual growth; they are salutary and healthful; they have no corruption, taint, or poison in them:

even the words of our Lord Jesus Christ; the doctrines which he preached when on each, who was anointed with the Spirit of God without measure, to preach the Gospel, and by whom all the doctrines of grace and truth came; or the doctrines relating to Christ, to his person, offices, grace, righteousness, sacrifice and satisfaction; to what he is, has done, does, and will do.

And to the doctrine which is according to godliness. The whole Gospel is the mystery of godliness; it is the truth that is after it, and it has a tendency to promote true godliness in heart and life: even such is the nature of the more distinguishing doctrines of it, which are charged with licentiousness; as the doctrine of eternal and personal election; for though it is not of works, but of grace, yet holiness is a means fixed in election, and an end secured by it; it is the source and spring of all real holiness; holiness of heart is an evidence of it to believers themselves; and holiness of life is an evidence of it to the world; nor can anything more powerfully engage men to it than the consideration that they are chosen of God to grace and glory. The covenant of grace, which is absolute and unconditional, provides for both internal and external holiness; and the promises of it, under the influence of grace, powerfully operate in the minds of believers, to the cleansing of them from all impurity of flesh and spirit, and to the perfecting of holiness in the fear of the Lord: and so the doctrines of free justification, by the righteousness of Christ, which does not make void the law, nor discourage good works; and of Christ's bearing the sins of his people, and making satisfaction for them, that they being dead to sin might live unto righteousness; and of redemption of them by the blood of Christ from sin, Satan, and the law, which is done that they might be a peculiar people, zealous of good works; and of the effectual calling of them, which is with an holy calling; and of their final perseverance in grace and holiness, are all of them doctrines according to godliness, and greatly encourage and promote it: now, whoever does not accede to these truths, and acquiesce in them, but differs from them, and teaches the reverse of them, he is a false teacher, and is all that the apostle says in the next words.

Gill: 1Ti 6:4

He is proud,.... Or swelled and puffed up with a vain conceit of himself and his own notions, and treats with an haughty air the faithful ministers of the word. The doctrines of grace are of an humbling nature, especially when they are spiritually and experimentally understood and received; but notional knowledge, knowledge of natural things, and the doctrines of men, such as are of their own invention, fill the mind with pride and vanity:

knowing nothing; as he ought to know; not anything that is solid and substantial; nothing of the Gospel of Jesus Christ: he may have knowledge of natural and civil things, but not of spiritual ones; he may have collected a medley of knowledge together, but what will be of no real use either to himself or others:

but doting about questions and strifes of words: or he is "sick or diseased"; his mind is distempered; he is like one in a fever, that is delirious; his head is light and wild; his fancy is roving, and he talks of things he knows not what; his head runs upon "questions"; foolish and unlearned ones, about the law and works, and the necessity of them to justification and salvation; concerning genealogies, and other fruitless and unprofitable subjects:

and strifes of words; mere logomachies; contending and quarrelling more about words than things, which tend to no profit, but to the subverting and confounding of hearers. The ill effects of which are as follow:

whereof cometh envy: at the superior gifts and talents of others; at their success, and any little degree of honour and respect they have from others; which shows that such men, in whom this vice is a governing one, are carnal men, for this is a work of the flesh; and that they are destitute of charity, or the grace of love, which envieth not: also from hence comes

strife; contention, quarrelling; the peace and comfort of particular persons, and even of whole communities, are broken and destroyed hereby; for foolish and unlearned questions gender strifes, 2Ti 2:24 which are very unbecoming the servants of the Lord, and very uncomfortable to the churches of Christ: yea, these also produce

railings; at one another, and especially at the faithful ministers of the Gospel; for when the false teachers cannot overcome them by Scripture and argument, they fall to railing and reviling of them: or entertain

evil surmises; groundless suspicions: or from hence follow, as the words may be rendered, "wicked opinions": concerning the being, perfections, purposes, and providence of God; concerning the person and offices of Christ; concerning the law and Gospel, grace and good works; and so the Syriac version renders it, "an evil opinion of the mind".

Gill: 1Ti 6:5

Perverse disputings of men of corrupt minds,.... Who being corrupt in their principles, and corrupters of the word of God, dispute in a very froward and perverse way, rubbing and galling one another, and so provoke, to wrath and anger, and, every evil work:

and destitute of the truth of Christ, who is the truth, knowing nothing of him spiritually and savingly; and of the Gospel, the word of truth; and also of the truth of grace, being carnal, sensual, and having not the Spirit of God.

Supposing that gain is godliness; such were Simon Magus and his followers, and other false teachers, who made merchandise of men, looked everyone for his gain from his quarter, and acted as if there was nothing in religion but worldly profit and gain; these served themselves, their own bellies, and selfish interests, and not the Lord Jesus Christ. Wherefore the apostle gives the following advice to Timothy, and through him to all ministers and churches,

from such withdraw thyself: do not come near them; have nothing to do with them; do not lay hands on them, or admit them into the ministry; do not suffer them to preach, or encourage them by hearing them: if in the church, cast them out; have communion with them, neither in a civil nor in a religious way; avoid all conversation with them. The Vulgate Latin and Ethiopic versions omit this clause; it is wanting in the Alexandrian copy, and in Beza's Claromontane Exemplar, but is in other copies.

Gill: 1Ti 6:6

But godliness with contentment is great gain. By "godliness" is not meant any particular grace, but all the graces of the Spirit of God; as faith, hope, love, fear, &c. the whole of internal religion, as it shows itself in outward worship, and in all acts of holiness of life and conversation; and which the doctrine that is according to godliness teaches and engages to; and this is gain, very great gain indeed. A man possessed of true godliness is a gaining, thriving, man: such as are godly, or truly gracious, they are come into good and happy circumstances, and are possessor of the true, solid, satisfying, durable, and unsearchable riches of grace; all their debts are paid, they are richly clothed, and deliciously fed, and are in a good family, even the household of God, who before were in debt, arrayed in rags, were in a starving condition, and strangers and foreigners; yea, they are heirs of God, joint heirs with Christ, and have both a right and a meetness for the heavenly inheritance; they are now made kings and priests to God, and, in the present state of things, have God to be their portion, and exceeding great reward; they have an interest in Christ, and in all spiritual blessings in him, and have the Spirit as the earnest of their future inheritance; they are rich in faith, and in good works; their souls, which were lost, are gained, and shall be saved with an everlasting salvation; and ere long they will be possessed of all the riches of glory, signified by a house not made with hands, a city which has foundations, whose builder and maker is God, an incorruptible inheritance, and a kingdom and glory: how great is the gain of godliness! And what adds to this gain, and now goes along with it, is "contentment"; for this is not to be considered as the condition of godliness being great gain, as if it was not so without it; but as the effect of godliness, what that produces, and as a part of its gain. The word here used signifies "sufficiency"; and so it is rendered in the Vulgate Latin version: it designs a competency of the good things of this life; and what that is, is expressed in 1Ti 6:8 and such God gives to them that fear him, his godly ones, who shall lack no good thing convenient for them; for godliness has the promise of this life, as well as of that which is to come; and God does give to such all things pertaining to life and godliness, even all things richly to enjoy. The word indeed properly signifies "self-sufficiency", which in its strict sense, only belongs to God, who is "El-Shaddai", God all-sufficient and self-sufficient; but here it intends such a sufficiency as a man himself judges to be so; for this phrase does not so much design the thing itself, which is a sufficiency, as the opinion, the sense which the godly man has of it, who himself judges it, as Jacob did, to be enough; and such a man is content with what he has, and thankful for it, submits quietly to the will of God, and patiently bears every adverse providence: and this is now the fruit and effect of godliness, or true grace, and is a considerable part of that gain which godliness brings with it; and such a man is a happy man indeed, let his circumstances be what they will. The Jews have a saying ⁿ, that

"he is a rich man whose spirit rests in, or is contented with his riches;''

that is, as the gloss explains it.

"who rejoices in his portion, be it little or much: thus, though godliness is not gain, nor gain godliness, in the sense of the false teachers, yet is it true gain in a spiritual sense.''

Gill: 1Ti 6:7

For we brought nothing into this world,.... Which is a reason both clearly showing that godliness is great gain, since those who have it brought nothing into the world with them but sin, and yet are now in such happy circumstances as before described; and that godly persons should be content with what they have, even of worldly things, seeing they are so much more than they had when they came into the world, into which they came naked; and which should be a quieting consideration under the most stripping providences; see Job 1:21

and it is certain we can carry nothing out: as men come into the world, so will they go out of it; nor will they need their worldly substance after death, any more than they did before they were born; and what they now have, and use not, will then be lost to them, whatever gain it may be to others: wherefore it becomes them cheerfully to use what they have, and be content therewith; see Ecc 5:15. The Jews have a saying like this ^o, that

"as a man comes (into the world), בחליטין, "simply" or "nakedly", so he goes out in like manner.''

Gill: 1Ti 6:8

And having food and raiment,.... "Food" includes all things necessary to be ate and drank, of which there is a great variety, and is here expressed in the plural number; and "raiment" every necessary covering, as the word used signifies, and includes an habitation, which is a cover and shelter from the inclementencies of the weather. And now having all these comforts and necessaries of life, food to eat, and drink to extinguish thirst and refresh, raiment to put on, and a house to dwell in,

let us be therewith content: there is very good reason why the saints should be content; since more than these things cannot be enjoyed; and these they have with a blessing, and as a fruit and token of the love of God to them; these were all that Jacob desired, Agur petitioned for, and Christ directs his disciples daily to pray for; and which to have, is to have enough, a proper sufficiency and competency: the words may be rendered, "we shall be content with them"; which the apostle could say for himself, Timothy, and others, who had been content, even when they wanted these things. The Vulgate Latin and Ethiopic versions read, "we are content"; and the Syriac version, "food and raiment are sufficient for us"; and so the apostle sets himself, and others, as examples of contentment to be imitated and followed.

Gill: 1Ti 6:9

But they that will be rich,.... Not they that are rich; for some rich men are good men; and do much good with their riches; and are as free from temptations and snares, and foolish and hurtful lusts, as other persons, as Abraham, Joseph of Arimathea, Gaius, and others were; but such that would be rich, who labour after, make haste for it, and are resolved upon it, at any rate, right or wrong, as there be thousands, who never attain to it; so that the apostle does not point at rich men particularly, but at such who are determined to be rich, whether they ever are so or not: these

fall into temptation; not in such sense in which the phrase is used in Jam 1:2 but in such sense as Christ uses it, Mat 6:13 namely, a falling into temptation to sin, so as to be drawn away by it, and overcome with it:

and a snare; the Vulgate Latin version reads, "the snare of the devil", and so Beza's Claromontane copy; which perhaps is taken from 1Ti 3:7, and though this seems not to be the genuine reading, yet it may give the true sense: Satan may be compared to a fowler; his temptations to sin are his nets and snares; and they that will be rich, are the birds that are caught and entangled therein, out of which sometimes it is impracticable to extricate themselves:

and into many foolish and hurtful lusts; carnal and worldly lusts, the lusts of the flesh, the lust of the eye, and the pride of life, which are the things that are in the world and draw the affections to them; yea, what sin is there but such persons may, and do fall into; as defrauding of the neighbour, oppressing the poor, lying, perjury, theft, murder, rapine, violence, and injustice of every kind? so that they may be said to be "many", and some of them are "foolish". All sin is folly, and every wicked man is a foolish one, and acts a part quite contrary to reason; but some evil ways are notoriously silly, weak and foolish, and which they that will be rich make use of to get money; though others of them are sly and artful enough, and all of them are "hurtful" to their credit and reputation, or to the health of their bodies, and especially to the welfare of their immortal souls. So the phrase יצריהון טפשא, "their foolish lust", is used by the Targumist in Eze 20:25 and the corruption of nature in general is by the Jews called the old and foolish king, in Ecc 4:13. They ask ^p,

"why is he called a king? because all obey him; why is he called old? because he is joined to him (a man) from his birth to his old age; and why is he called כסיל, "foolish?" because he teaches him an evil way, which he knows not how to warn him of again.''

Which drown men in destruction and perdition; that is, in utter ruin, in the ruin both of soul and body; and which is irrecoverable, like that of the drowning of a man in the sea, with a millstone about his neck; such folly and danger do those expose themselves to, who will be rich at any rate.

Gill: 1Ti 6:10

For the love of money is the root of all evil,.... Of all the evils before mentioned, and of others; not money itself, as silver and gold, which are God's creatures, and his gifts, and may be used to, and answer many good purposes; but the love of it, and not any love of it; for there may be a lawful love of it, and desire after it, so far as it is requisite to the necessaries of life, to answer the calls of Providence, the duties we owe to God and men, to serve the interest of Christ, and do good to fellow creatures and fellow Christians: but it is an immoderate insatiable desire after it, and an inordinate love of it, which is here meant, such as is properly idolatry: as when a man loves it, not only besides, but above God; serves it as if it was God, and places his trust and confidence in it, independent of God, and his providence; such love of it is the source and spring of all iniquity, as above; it was the sin of Judas, and the root of all his iniquity. The phrase is Jewish. So idolatry is said to be עיקר כל עונות, "the root of all iniquities" ^q; see Heb 12:15

which while some coveted after; in a greedy and insatiable way:

they have erred from the faith; the doctrine of faith. Observing that the professors of it are generally poor, they have declined that path, and have not so much as heard the word; and if they have heard and embraced it, yet when persecution arises because of it, they drop their profession of it; or else their minds are so filled with worldly cares, and deceitful riches, that the word is choked, and becomes unprofitable, and by and by, Demas like, they forsake it, having loved this present world.

And pierced themselves through with many sorrows; riches are therefore fitly compared to thorns, which give great trouble and uneasiness, both in getting and keeping them; and oftentimes the reflection upon the unlawful ways and means made use of to obtain them, gives very pungent pain and distress; see Job 20:15. The apostle seem to allude to the Hebrew word בצע, used for a covetous man, which signifies one that pierces, cuts, and wounds, as such an one does both himself and others.

Gill: 1Ti 6:11

But thou, O man of God,.... Not only by creation, as every man is; nor merely by special grace, as everyone is, that is chosen of God, redeemed by Christ, and regenerated and sanctified by the Spirit; but by his peculiar office, as an evangelist and minister of the word, being qualified for, and devoted to, and employed in the service of God. The phrase is taken out of the Old Testament, where the prophets, Elijah and Elisha, are so called, 2Ki 1:9,

flee these things; the Arabic version reads "these abominations"; namely, all questions and strifes of words, from whence so many evils follow, 1Ti 6:4 and all worldly gain, selfish interest, and mercenary views in religion; a wicked resolution to be rich, at any rate, and an immoderate love of the things of the world, and an eager pursuit after them, which expose to great danger, and even utter ruin; things very unbecoming any professor of religion, but much more a minister of the Gospel.

And follow after righteousness; not for justification before God, that he had followed after, and attained unto, which is the righteousness of Christ, and not of the law; but for the honour of religion before men; and intends the doing of justice between man and man, giving everyone their own, which in undue affection for the world sometimes leads men from:

godliness; spiritual religion, holiness of heart, and conversation, which has the promise of this life, as well as of the other, and with contentment is great gain; wherefore to pursue this is much better than greedily to run after the riches of this world, or with the false teachers to suppose that godliness lies in worldly gain, or in securing to a man his worldly interest:

faith; the grace of faith, which looks not to things seen, which are temporal, but to things not seen, which are eternal; and leads off the mind from sublunary enjoyments to God, and Christ, and the glories of another world; and is the leading grace to all others, and the foundation of good works, without which there is no pleasing in acts of moral righteousness, or in any acts of religious worship, which may be called godliness:

love; to God, which is inconsistent with serving mammon, or with an immoderate love of money; and to Christ, which will put a man on seeking, not his own things, but the things of Christ; and to the saints, which will direct him to serve them by acts of beneficence and liberality:

patience; in bearing reproaches and indignities; in suffering injuries, loss of goods, imprisonment, and every sort of persecution, for the sake of the Gospel; which a covetous disposition will not admit of: last of all,

meekness; or humility, not seeking great things, but being content with a lower station of life; for generally it is pride that puts men upon a determination to be rich at any rate: it may also design meekness in instructing the ignorant, in refuting error, and in reproving offenders.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ti 6:1

¹ tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

² tn Grk “that the name…may not be slandered” (a continuation of the preceding sentence).

³ tn Grk “the teaching.”

⁴ tn Or “slandered.”

NET Notes: 1Ti 6:2

¹ tn Or “think the less of them”; Grk “despise them,” “look down on them.”

² tn Or “those who devote themselves to service are faithful and dearly loved” (referring to slaves who serve them).

³ tn Grk “these things teach and exhort.”

NET Notes: 1Ti 6:3

¹ tn Grk “teaches other doctrines,” (different from apostolic teaching, cf. 1 Tim 1:3).

NET Notes: 1Ti 6:5

¹ tc Although most witnesses, including some early versions and fathers (D² Ψ Ï sy Cyp Lcf Ambst), have ἀφίστασο ἀπὸ τῶν τοιούτων (afistaso apo’ twn toioutwn, “stay away from such things!”) after εὐσεβείαν (eusebeian, “godliness”; thus, “who suppose that godliness is a way of making a profit; stay away from such things!”), there seems to be little good reason for this clause’s omission in some of the oldest and best witnesses (א A D* F G 048 6 33 81 1175 1739 1881 lat co). It is likely that it crept into the text early, perhaps as a marginal comment, but it should not be considered authentic in light of the strong external evidence against it.

NET Notes: 1Ti 6:7

¹ tc The Greek conjunction ὅτι usually means “because,” but here it takes the sense “so that” (see BDAG 732 s.v. 5.c). This unusual sense led to textual variation as scribes attempted to correct what appeared to be an error: D* and a few versional witnesses read ἀληθές ὅτι (“it is true that”), and א² D² Ψ Ï read δῆλον ὅτι (“it is clear that”). Thus the simple conjunction is preferred on internal as well as external grounds, supported by א* A F G 33 81 1739 1881 pc.

NET Notes: 1Ti 6:8

¹ tn Grk “with these.”

NET Notes: 1Ti 6:10

¹ tn This could be taken to mean “a root,” but the phrase “of all evils” clearly makes it definite. This seems to be not entirely true to life (some evils are unrelated to love of money), but it should be read as a case of hyperbole (exaggeration to make a point more strongly).

² tn Many translations render this “of all kinds of evil,” especially to allow for the translation “a root” along with it. But there is no parallel for taking a construction like this to mean “all kinds of” or “every kind of.” The normal sense is “all evils.”

NET Notes: 1Ti 6:11

¹ tn Grk “O man of God.”

² tn Grk “flee these things.”

Geneva Bible: 1Ti 6:1

Let ^{( 1 )} as many servants as are under the yoke count their own masters worthy of all honour, ^{( 2 )} that the name of God and [his] doctrine be not blasphemed.

^{( 1 )} He adds also rules for the servant's duty towards their masters: upon which matter there were no doubt many questions asked by those who took occasion by the Gospel to trouble the normal manner of life. And this is the first rule: let servants that have come to the faith and have the unfaithful for their masters, serve them nonetheless with great faithfulness. ^{( 2 )} The reason: lest God should seem by the doctrine of the Gospel to stir up men to rebellion and all wickedness.

Geneva Bible: 1Ti 6:2

^{( 3 )} And they that have believing masters, let them not despise [them], because they are brethren; but rather do [them] service, because they are faithful and beloved, ^{( a )} partakers of the benefit. ^{( 4 )} These things teach and exhort.

^{( 3 )} The second rule: let not servants that have come to the faith, and have also masters of the same profession and religion, abuse the name of brotherhood, but let them so much the rather obey them.

^{( a )} Let this be sufficient, that with regard to those things which pertain to everlasting life, they are partakers of the same good will and love of God, as their masters themselves are. ^{( 4 )} A general conclusion, that these things ought not only to be simply taught, but must with exhortations be diligently learned by them.

Geneva Bible: 1Ti 6:3

^{( 5 )} If any man teach otherwise, and consent not to wholesome words, [even] the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;

^{( 5 )} He severely condemns and excommunicates or casts out of the Church as proud men, those who do not content themselves with Christ's doctrine, (that is to say, the doctrine of godliness) but weary both themselves and others, in vain questions (for all other things are vain), because they do not content themselves in Christ's doctrine. He condemns them as lying deceivers, because they savour or sound of nothing but vanity: as mad men, because they trouble themselves so much in matters of nothing: as evil plagues, because they cause great contentions, and corrupt men's minds and judgment. To be short, he condemns them as profane and wicked, because they abuse the precious name of godliness and religion, for the sake of wicked gain.

Geneva Bible: 1Ti 6:4

He is proud, knowing nothing, but doting about questions and ^{( b )} strifes of words, whereof cometh envy, strife, railings, evil surmisings,

^{( b )} Strivings about words, and not about matter: and by words he means all those things which do not have substance in them, and by which we can reap no profit.

Geneva Bible: 1Ti 6:5

Perverse ^{( c )} disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

^{( c )} Such as we see in those shameless schools of popery, which are nothing else but vain babbling and foolish talking.

Geneva Bible: 1Ti 6:6

^{( 6 )} But godliness with contentment is great gain.

^{( 6 )} He properly dismisses the name of gain and lucre, confessing that godliness is great gain, but in a far different manner, that is, because it brings true sufficiency.

Geneva Bible: 1Ti 6:7

^{( 7 )} For we brought nothing into [this] world, [and it is] certain we can carry nothing out.

^{( 7 )} He mocks the folly of those who do so greedily hunger after frail things, who can in no way be satisfied, and yet nonetheless cannot enjoy their excess.

Geneva Bible: 1Ti 6:9

^{( 8 )} But they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition.

^{( 8 )} He puts fear into Timothy to avoid covetousness using a different reasoning, that is, because it draws with it an infinite sort of lusts and those very hurtful, with which covetous men do torment themselves to the degree that in the end, they cast away from them their faith and salvation.

Geneva Bible: 1Ti 6:10

For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and ^{( d )} pierced themselves through with many sorrows.

^{( d )} Sorrow and grief do as it were pierce through the mind of man, and are the harvest and true fruits of covetousness.

Geneva Bible: 1Ti 6:11

^{( 9 )} But thou, O ^{( e )} man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

^{( 9 )} A peculiar exhortation to various virtues, with which it appropriate for the pastors especially to be furnished.

^{( e )} Whom the Spirit of God rules.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ti 6:1-21

1 Of the duty of servants.

3 Not to have fellowship with newfangled teachers.

6 Godliness is great gain;

10 and love of money the root of all evil.

11 What Timothy is to fly, and what to follow.

17 and whereof to admonish the rich.

20 To keep the purity of true doctrine, and to avoid profane janglings.

MHCC: 1Ti 6:1-5

Christians were not to suppose that religious knowledge, or Christian privileges, gave them any right to despise heathen masters, or to disobey lawful commands, or to expose their faults to others. And such as enjoyed the privilege of living with believing masters, were not to withhold due respect and reverence, because they were equal in respect to religious privileges, but were to serve with double diligence and cheerfulness, because of their faith in Christ, and as partakers of his free salvation. We are not to consent to any words as wholesome, except the words of our Lord Jesus Christ; to these we must give unfeigned consent. Commonly those are most proud who know least; for they do not know themselves. Hence come envy, strife, railings, evil-surmisings, disputes that are all subtlety, and of no solidity, between men of corrupt and carnal minds, ignorant of the truth and its sanctifying power, and seeking their worldly advantage.

MHCC: 1Ti 6:6-10

Those that make a trade of Christianity to serve their turn for this world, will be disappointed; but those who mind it as their calling, will find it has the promise of the life that now is, as well as of that which is to come. He that is godly, is sure to be happy in another world; and if contented with his condition in this world, he has enough; and all truly godly people are content. When brought into the greatest straits, we cannot be poorer than when we came into this world; a shroud, a coffin, and a grave, are all that the richest man in the world can have from all his wealth. If nature should be content with a little, grace should be content with less. The necessaries of life bound a true Christian's desires, and with these he will endeavour to be content. We see here the evil of covetousness. It is not said, they that are rich, but they will be rich; who place their happiness in wealth, and are eager and determined in the pursuit. Those that are such, give to Satan the opportunity of tempting them, leading them to use dishonest means, and other bad practices, to add to their gains. Also, leading into so many employments, and such a hurry of business, as leave no time or inclination for spiritual religion; leading to connexions that draw into sin and folly. What sins will not men be drawn into by the love of money! People may have money, and yet not love it; but if they love it, this will push them on to all evil. Every sort of wickedness and vice, in one way or another, grows from the love of money. We cannot look around without perceiving many proofs of this, especially in a day of outward prosperity, great expenses, and loose profession.

MHCC: 1Ti 6:11-16

It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. There must be a conflict with corruption, and temptations, and the powers of darkness. Eternal life is the crown proposed for our encouragement. We are called to lay hold thereon. To the rich must especially be pointed out their dangers and duties, as to the proper use of wealth. But who can give such a charge, that is not himself above the love of things that wealth can buy? The appearing of Christ is certain, but it is not for us to know the time. Mortal eyes cannot bear the brightness of the Divine glory. None can approach him except as he is made known unto sinners in and by Christ. The Godhead is here adored without distinction of Persons, as all these things are properly spoken, whether of the Father, the Son, or the Holy Ghost. God is revealed to us, only in and through the human nature of Christ, as the only begotten Son of the Father.

Matthew Henry: 1Ti 6:1-5

I. Here is the duty of servants. The apostle had spoken before of church-relations, here of our family-relations. Servants are here said to be under the yoke, which denotes both subjection and labour; they are yoked to work, not to be idle. If Christianity finds servants under the yoke, it continues them under it; for the gospel does not cancel the obligations any lie under either by the law of nature or by mutual consent. They must respect their masters, count them worthy of all honour (because they are their masters), of all the respect, observance, compliance, and obedience, that are justly expected from servants to their masters. Not that they were to think that of them which they were not; but as their masters they must count them worthy of all that honour which was fit for them to receive, that the name of God be not blasphemed. If servants that embraced the Christian religion should grow insolent and disobedient to their masters, the doctrine of Christ would be reflected on for their sakes, as if it had made men worse livers than they had been before they received the gospel. Observe, If the professors of religion misbehave themselves, the name of God and his doctrine are in danger of being blasphemed by those who seek occasion to speak evil of that worthy name by which we are called. And this is a good reason why we should all conduct ourselves well, that we may prevent the occasion which many seek, and will be very apt to lay hold of, to speak ill of religion for our sakes. Or suppose the master were a Christian, and a believer, and the servant a believer too, would not this excuse him, because in Christ there is neither bond nor free? No, by no means, for Jesus Christ did not come to dissolve the bond of civil relation, but to strengthen it: Those that have believing masters, let them not despise them because they are brethren; for this brotherhood relates only to spiritual privileges, not to any outward dignity or advantage (those misunderstood and abuse their religion who make it a pretence for denying the duties that they owe to their relations); nay, rather do them service, because they are faithful and beloved. They must think themselves the more obliged to serve them because the faith and love that bespeak men Christians oblige them to do good; and that is all wherein their service consists. Observe, It is a great encouragement to us in doing our duty to our relations if we have reason to think they are faithful and beloved, and partakers of the benefit, that is, of the benefit of Christianity. Again, Believing masters and servants are brethren, and partakers of the benefit; for in Christ Jesus there is neither bond nor free, for you are all one in Christ Jesus, Gal 3:28. Timothy is appointed to teach and exhort these things. Ministers must preach not only the general duties of all, but the duties of particular relations.

II. Paul here warns Timothy to withdraw from those who corrupted the doctrine of Christ, and made it the subject off strife, debate, and controversy: If any man teach otherwise (1Ti 6:3-5), do not preach practically, do not teach and exhort that which is for the promoting of serious godliness - if he will not consent to wholesome words, words that have a direct tendency to heal the soul - if he will not consent to these, even the words of our Lord Jesus Christ. Observe, We are not required to consent to any words as wholesome words except the words of our Lord Jesus Christ; but to those we must give our unfeigned assent and consent, and to the doctrine which is according to godliness. Observe, The doctrine of our Lord Jesus is a doctrine according to godliness; it has a direct tendency to make people godly. But he that does not consent to the words of Christ is proud (1Ti 6:4) and contentious, ignorant, and does a great deal of mischief to the church, knowing nothing. Observe, Commonly those are most proud who know least; for with all their knowledge they do not know themselves. - But doting about questions. Those who fall off from the plain practical doctrines of Christianity fall in with controversies, which eat out the life and power of religion; they dote about questions and strifes of words, which do a great deal of mischief in the church, are the occasion of envy, strife, railings, evil surmisings. When men are not content with the words of the Lord Jesus Christ, and the doctrine which is according to godliness, but will frame notions of their own and impose them, and that too in their own words, which man's wisdom teaches, and not in the words which the Holy Ghost teaches (1Co 2:13), they sow the seeds of all mischief in the church. Hence come perverse disputings of men of corrupt minds (1Ti 6:5), disputes that are all subtlety, and no solidity. Observe, Men of corrupt minds are destitute of the truth. The reason why men's minds are corrupt is because they do not stick to the truth as it is in Jesus: supposing that gain is godliness, making religion truckle to their secular interest. From such as these Timothy is warned to withdraw himself. We observe, 1. The words of our Lord Jesus Christ are wholesome words, they are the fittest to prevent or heal the church's wounds, as well as to heal a wounded conscience; for Christ has the tongue of the learned, to speak a word in season to him that is weary, Isa 50:4. The words of Christ are the best to prevent ruptures in the church; for none who profess faith in him will dispute the aptness or authority of his words who is their Lord and teacher, and it has never gone well with the church since the words of men have claimed a regard equal to his words, and in some cases a much greater. 2. Whoever teaches otherwise, and does not consent to these wholesome words, he is proud, knowing nothing; for pride and ignorance commonly go together. 3. Paul sets a brand only on those who consent not to the words of our Lord Jesus Christ, and the doctrine which is according to godliness; they are proud, knowing nothing: other words more wholesome he knew not. 4. We learn the sad effects of doting about questions and strifes of words; of such doting about questions comes envy, strife, evil surmisings, and perverse disputings; when men leave the wholesome words of our Lord Jesus Christ, they will never agree in other words, either of their own or other men's invention, but will perpetually wrangle and quarrel about them; and this will produce envy, when they see the words of others preferred to those they have adopted for their own; and this will be attended with jealousies and suspicions of one another, called here evil surmisings; then they will proceed to perverse disputings. 5. Such persons as are given to perverse disputings appear to be men of corrupt minds, and destitute of the truth; especially such as act in this manner for the sake of gain, which is all their godliness, supposing gain to be godliness, contrary to the apostle's judgment, who reckoned godliness great gain. 6. Good ministers and Christians will withdraw themselves from such. "Come out from among them, my people, and be ye separate,"says the Lord: from such withdraw thyself.

Matthew Henry: 1Ti 6:6-12

From the mention of the abuse which some put upon religion, making it to serve their secular advantages, the apostle,

I. Takes occasion to show the excellency of contentment and the evil of covetousness.

1. The excellency of contentment, 1Ti 6:6-8. Some account Christianity an advantageous profession for this world. In the sense they mean this is false; yet it is undoubtedly true that, though Christianity is the worst trade, it is the best calling in the world. Those that make a trade of it, merely to serve their turn for this world, will be disappointed, and find it a sorry trade; but those that mind it as their calling, and make a business of it, will find it a gainful calling, for it has the promise of the life that now is, as well as of that which is to come.

(1.) The truth he lays down is that godliness with contentment is great gain. Some read it, godliness with a competency; that is, if a man have but a little in this world, yet, if he have but enough to carry him through it, he needs desire no more, his godliness with that will be his great gain. For a little which a righteous man has is better than the riches of many wicked, Psa 37:16. We read it, godliness with contentment; godliness is itself great gain, it is profitable to all things; and, wherever there is true godliness, there will be contentment; but those have arrived at the highest pitch of contentment with their godliness are certainly the easiest happiest people in this world. Godliness with contentment, that is, Christian contentment (content must come from principles of godliness) is great gain; it is all the wealth in the world. He that is godly is sure to be happy in another world; and if withal he do by contentment accommodate himself to his condition in this world he has enough. Here we have, [1.] A Christian's gain; it is godliness with contentment, this is the true way to gain, yea, it is gain itself. [2.] A Christian's gain is great: it is not like the little gain of worldlings, who are so fond of a little worldly advantage. [3.] Godliness is ever accompanied with contentment in a great or less degree; all truly godly people have learned with Paul, in whatever state they are, to be therewith content, Phi 4:11. They are content with what God allots for them, well knowing that this is best for them. Let us all then endeavour after godliness with contentment.

(2.) The reason he gives for it is, For we brought nothing with us into this world, and it is certain we can carry nothing out, 1Ti 6:7. This is a reason why we should be content with a little. [1.] Because we can challenge nothing as a debt that is due to us, for we came naked into the world. Whatever we have had since, we are obliged to the providence of God for it; but he that gave may take what and when he pleases. We had our beings, our bodies, our lives (which are more than meat, and which are more than raiment), when we came into the world, though we came naked, and brought nothing with us; may we not then be content while our beings and lives are continued to us, though we have not every thing we would have? We brought nothing with us into this world, and yet God provided for us, care was taken of us, we have been fed all our lives long unto this day; and therefore, when we are reduced to the greatest straits, we cannot be poorer than when we came into this world, and yet then we were provided for; therefore let us trust in God for the remaining part of our pilgrimage. [2.] We shall carry nothing with us out of this world. A shroud, a coffin, and a grave, are all that the richest man in the world can have from his thousands. Therefore why should we covet much? Why should we not be content with a little, because, how much soever we have, we must leave it behind us? Ecc 5:15, Ecc 5:16.

(3.) Hence he infers, having food and raiment, let us be therewith content, 1Ti 6:8. Food and a covering, including habitation as well as raiment. Observe, If God give us the necessary supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us we ought to be content. This was Agur's prayer: Give me neither poverty nor riches; feed me with food convenient for me, Pro 30:8. Here we see, [1.] The folly of placing our happiness in these things, when we did not bring any thing into this world with us, and we can carry nothing out. What will worldlings do when death shall strip them of their happiness and portion, and they must take an everlasting farewell of all these things, on which they have so much doted? They may say with poor Micah, You have taken away my gods; and what have I more? Jdg 18:24. [2.] The necessaries of life are the hounds of a true Christian's desire, and with these he will endeavour to be content; his desires are not insatiable; no, a little, a few comforts of this life, will serve him, and these may hope to enjoy: Having food and raiment.

2. The evil of covetousness. Those that will be rich (that set their hearts upon the wealth of this world, and are resolved right or wrong, they will have it), fall into temptation and a snare, 1Ti 6:9. It is not said, those that are rich, but those that will be rich, that is, that place their happiness in worldly wealth, that covet it inordinately, and are eager and violent in the pursuit of it. Those that are such fall into temptation and a snare, unavoidably; for, when the devil sees which way their lusts carry them, he will soon bait his hook accordingly. He knew how fond Achan would be of a wedge of gold, and therefore laid that before him. They fall into many foolish and hurtful lusts. Observe,

(1.) The apostle supposes that, [1.] Some will be rich; that is, they are resolved upon it, nothing short of a great abundance will satisfy. [2.] Such will not be safe nor innocent, for they will be in danger of ruining themselves for ever; they fall into temptation, and a snare, etc. [3.] Worldly lusts are foolish and hurtful, for they drown men in destruction and perdition. [4.] It is good for us to consider the mischievousness of worldly fleshly lusts. They are foolish, and therefore we should be ashamed of them, hurtful, and therefore we should be afraid of them, especially considering to what degree they are hurtful, for they drown men in destruction and perdition.

(2.) The apostle affirms that the love of money is the root of all evil, 1Ti 6:10. What sins will not men be drawn to by the love of money? Particularly this was at the bottom of the apostasy of many from the faith of Christ; while they coveted money, they erred from the faith, they quitted their Christianity, and pierced themselves through with many sorrows. Observe, [1.] What is the root of all evil; the love of money: people may have money, and yet not love it; but, if they love it inordinately, it will push them on to all evil. [2.] Covetous persons will quit the faith, if that be the way to get money: Which while some coveted after, they have erred from the faith. Demas hath forsaken me, having loved this present world, 2Ti 4:10. For the world was dearer to him than Christianity. Observe, Those that err from the faith pierce themselves with many sorrows; those that depart from God do but treasure up sorrows for themselves.

II. Hence he takes occasion to caution Timothy, and to counsel him to keep in the way of God and his duty, and particularly to fulfil the trust reposed in him as a minister. He addresses himself to him as a man of God. Ministers are men of God, and ought to conduct themselves accordingly in every thing; they are men employed for God, devoted to his honour more immediately. The prophets under the Old Testament were called men of God. 1. He charges Timothy to take heed of the love of money, which had been so pernicious to many: Flee these things. It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. 2. To arm him against the love of the world, he directs him to follow that which is good. Follow after righteousness, godliness, faith, love, patience, meekness: righteousness in his conversation towards men, godliness towards God, faith and love as living principles, to support him and carry him on in the practice both of righteousness and godliness. Those that follow after righteousness and godliness, from a principle of faith and love, have need to put on patience and meekness - patience to bear both the rebukes of Providence and the reproaches of men, and meekness wherewith to instruct gainsayers and pass by the affronts and injuries that are done us. Observe, It is not enough that men of God flee these things, but they must follow after what is directly contrary thereto. Further, What excellent persons men of God are who follow after righteousness! They are the excellent of the earth, and, being acceptable to God, they should be approved of men. 3. He exhorts him to do the part of a soldier: Fight the good fight of faith. Note, Those who will get to heaven must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Observe, It is a good fight, it is a good cause, and it will have a good issue. It is the fight of faith; we do not war after the flesh, for the weapons of our warfare are not carnal, 2Co 10:3, 2Co 10:4. He exhorts him to lay hold on eternal life. Observe, (1.) Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare. (2.) This we must lay hold on, as those that are afraid of coming short of it and losing it. Lay hold, and take heed of losing your hold. Hold fast that which thou hast, that no man take thy crown, Rev 3:11. (3.) We are called to the fight, and to lay hold on eternal life. (4.) The profession Timothy and all faithful ministers make before many witnesses is a good profession; for they profess and engage to fight the good fight of faith, and to lay hold on eternal life; their calling and their own profession oblige them to this.

Barclay: 1Ti 6:1-2

Beneath the surface of this passage there are certain supremely important Christian principles for everyday life and work.

The Christian slave was in a peculiarly difficult position. If he was the slave of a heathen master, he might very easily make it clear that he regarded his master as bound for perdition and himself as the heir of salvation. His Christianity might well give him a feeling of intolerant superiority which would create an impossible situation. On the other hand, if his master was a Christian, the slave might be tempted to take advantage of the relationship and to trade upon it, using it as an excuse for producing inefficient work in the expectation of escaping all punishment. He might think that the fact that both he and his master were Christians entitled him to all kinds of special consideration. There was an obvious problem here. We must note two general things.

(i) In those early days the Church did not emerge as the would-be destroyer of slavery by violent and sudden means. And it was wise. There were something like 60,000,000 slaves in the Roman Empire. Simply because of their numbers they were always regarded as potential enemies. If ever there was a slave revolt it was put down with merciless force, because the Roman Empire could not afford to allow the slaves to rise. If a slave ran away and was caught, he was either executed or branded on the forehead with the letter F, which stood for fugitivus, which means runaway. There was indeed a Roman law which stated that if a master was murdered all his slaves could be examined under torture, and could indeed be put to death in a body. E. K. Simpson wisely writes: "Christianity's spiritual campaign would have been fatally compromised by stirring the smouldering embers of class-hatred into a devouring flame, or opening an asylum for runaway slaves in its bosom."

For the Church to have encouraged slaves to revolt against their masters would have been fatal. It would simply have caused civil war, mass murder, and the complete discredit of the Church. What happened was that as the centuries went on Christianity so permeated civilization that in the end the slaves were freed voluntarily and not by force. Here is a tremendous lesson. It is the proof that neither men nor the world nor society can be reformed by force and by legislation. The reform must come through the slow penetration of the Spirit of Christ into the human situation. Things have to happen in God's time, not in ours. In the end the slow way is the sure way, and the way of violence always defeats itself.

(ii) There is here the further truth, that "spiritual equality does not efface civil distinctions." It is a continual danger that a man may unconsciously regard his Christianity as an excuse for slackness and inefficiency. Because he and his master are both Christians, he may expect to be treated with special consideration. But the fact that both master and man are Christian does not release the employee from doing a good day's work and earning his wage. The Christian is under the same obligation to submit to discipline and to earn his pay as any other man.

What then is the duty of the Christian slave as the Pastorals see it? It is to be a good slave. If he is not, if he is slack and careless, if he is disobedient and insolent, he merely supplies the world with ammunition to criticize the Church. The Christian workman must commend his Christianity by being a better workman than other people. In particular, his work will be done in a new spirit. He will not now think of himself as being unwillingly compelled to work; he will think of himself as rendering service to his master, to God and to his fellow-men. His aim will be, not to see how little can be forced out of him, but how much he can willingly do. As George Herbert had it:

"A servant with this clause

Makes drudgery divine:

Who sweeps a room, as for thy laws,

Makes that and the action fine."

Barclay: 1Ti 6:3-5

The circumstances of life in the ancient world presented the false teacher with an opportunity which he was not slow to take. On the Christian side, the Church was full of wandering prophets, whose very way of life gave them a certain prestige. The Christian service was much more informal than it is now. Anyone who felt he had a message was free to give it; and the door was wide open to men who were out to propagate a false and misleading message. On the heathen side, there were men called sophists (compare 4680), wise men, who made it their business, so to speak, to sell philosophy. They had two lines. They claimed for a fee to be able to teach men to argue cleverly; they were the men who with their smooth tongues and their adroit minds were skilled in "making the worse appear the better reason." They had turned philosophy into a way of becoming rich. Their other line was to give demonstrations of public speaking. The Greek had always been fascinated by the spoken word; he loved an orator; and these wandering sophists went from town to town, giving their oratorical demonstrations. They went in for advertising on an intensive scale and even went the length of delivering by hand personal invitations to their displays. The most famous of them drew people literally by the thousand to their lectures; they were in their day the equivalent of the modern pop star. Philostratus tells us that Adrian, one of the most famous of them, had such a popular power that, when his messenger appeared with the news that he was to speak, even the senate and the circus emptied, and the whole population flocked to the Athenaeum to hear him. They had three great faults.

Their speeches were quite unreal. They would offer to speak on any subject, however remote and recondite and unlikely, that any member of the audience might propose. This is the kind of question they would argue; it is an actual example. A man goes into the citadel of a town to kill a tyrant who has been grinding down the people; not finding the tyrant, he kills the tyrant's son; the tyrant comes in and sees his dead son with the sword in his body, and in his grief kills himself; the man then claims the reward for killing the tyrant and liberating the people; should he receive it?

Their thirst was for applause. Competition between them was a bitter and a cut-throat affair. Plutarch tells of a travelling sophist called Niger who came to a town in Galatia where a prominent orator resided. A competition was immediately arranged. Niger had to compete or lose his reputation. He was suffering from a fishbone in his throat and had difficulty in speaking; but for the sake of prestige he had to go on. Inflammation set in soon after, and in the end he died. Dio Chrysostom paints a picture of a public place in Corinth with all the different kinds of competitors in full blast: "You might hear many poor wretches of sophists shouting and abusing each other, and their disciples, as they call them, squabbling, and many writers of books reading their stupid compositions, and many poets singing their poems, and many jugglers exhibiting their marvels, and many soothsayers giving the meaning of prodigies, and a thousand rhetoricians twisting lawsuits, and no small number of traders driving their several trades." There you have just that interchange of insults, that envy and strife, that constant wordy altercation of men with decadent minds that the writer of the Pastorals deplores. "A sophist," wrote Philostratus, "is put out in an extempore speech by a serious-looking audience and tardy praise and no clapping." "They are all agape," said Dio Chrysostom, "for the murmur of the crowd.... Like men walking in the dark they move always in the direction of the clapping and the shouting." Lucian writes: "If your friends see you breaking down, let them pay the price of the suppers you give them by stretching out their arms and giving you a chance of thinking of something to say in the intervals between the rounds of applause." The ancient world well knew just the kind of false teacher who was invading the Church.

Their thirst was for praise, and their criterion was numbers. Epictetus has some vivid pictures of the sophist talking to his disciples after his performance. " 'Well, what did you think of me today?' 'Upon my life, sir, I thought you were admirable.' 'What did you think of my best passage?' 'Which was that?' 'Where I described Pan and the Nymphs.' 'Oh, it was excessively well done.' " " 'A much larger audience today, I think,' says the sophist. 'Yes, much larger,' responds the disciple. 'Five hundred, I should guess.' 'O, nonsense! It could not have been less than a thousand.' 'Why, that is more than Dio ever had. I wonder why it was? They appreciated what I said, too.' 'Beauty, sir, can move a stone.' " These performing sophists were "the pets of society." They became senators, governors, ambassadors. When they died monuments were erected to them, with inscriptions such as, "The Queen of Cities to the King of Eloquence."

The Greeks were intoxicated with the spoken word. Among them, if a man could speak, his fortune was made. It was against a background like that that the Church was growing up; and it is little wonder that this type of teacher invaded it. The Church gave him a new area in which to exercise his meretricious gifts and to gain a tinsel prestige and a not unprofitable following.

Barclay: 1Ti 6:3-5

Here in this passage are set out the characteristics of the false teacher.

(i) His first characteristic is conceit. His desire is not to display Christ, but to display himself There are still preachers and teachers who are more concerned to gain a following for themselves than for Jesus Christ, more concerned to press their own views than to bring to men the word of God. In a lecture on his old teacher A. B. Bruce, W. M. Macgregor said: "One of our own Highland ministers tells how he had been puzzled by seeing Bruce again and again during lectures take up a scrap of paper, look at it and then proceed. One day he caught at the chance of seeing what this paper contained, and discovered on it an indication of the words: 'O, send out thy light and thy truth,' and thus he realized with awe that into his classroom the professor brought the majesty and the hopefulness of worship." The great teacher does not offer men his own farthing candle of illumination; he offers them the light and the truth of God.

(ii) His concern is with abstruse and recondite speculations. There is a kind of Christianity which is more concerned with argument than with life. To be a member of a discussion circle or a Bible study group and spend enjoyable hours in talk about doctrines does not necessarily make a Christian. J. S. Whale in his book Christian Doctrine has certain scathing things to say about this pleasant intellectualism: "We have as Valentine said of Thurio, 'an exchequer of words, but no other treasure.' Instead of putting off our shoes from our feet because the place whereon we stand is holy ground, we are taking nice photographs of the Burning Bush from suitable angles: we are chatting about theories of the Atonement with our feet on the mantelpiece, instead of kneeling down before the wounds of Christ." As Luther had it: "He who merely studies the commandments of God (mandata Dei) is not greatly moved. But he who listens to God commanding (Deum mandantem), how can he fail to be terrified by majesty so great?" As Melanchthon had it: "To know Christ is not to speculate about the mode of his Incarnation, but to know his saving benefits." Gregory of Nyssa drew a revealing picture of Constantinople in his day: "Constantinople is full of mechanics and slaves, who are all of them profound theologians, preaching in the shops and the streets. If you want a man to change a piece of silver, he informs you wherein the Son differs from the Father; if you ask the price of a loaf, you are told by way of reply that the Son is inferior to the Father; and if you enquire whether the bath is ready, the answer is that the Son is made out of nothing." Subtle argumentation and glib theological statements do not make a Christian. That kind of thing may well be nothing other than a mode of escape from the challenge of Christian living.

(iii) The false teacher is a disturber of the peace. He is instinctively competitive; he is suspicious of all who differ from him; when he cannot win in an argument he hurls insults at his opponent's theological position, and even at his character; in any argument the accent of his voice is bitterness and not love. He has never learned to speak the truth in love. The source of his bitterness is the exaltation of self; for his tendency is to regard any difference from or any criticism of his views as a personal insult.

(iv) The false teacher commercializes religion. He is out for profit. He looks on his teaching and preaching, not as a vocation, but as a career. One thing is certain--there is no place for careerists in the ministry of any Church. The Pastorals are quite clear that the labourer is worthy of his hire; but the motive of his work must be public service and not private gain. His passion is, not to get, but to spend and be spent in the service of Christ and of his fellow-men.

Barclay: 1Ti 6:6-8

The word here used for contentment is autarkeia (0841). This was one of the great watchwords of the Stoic philosophers. By it they meant a complete self-sufficiency. They meant a frame of mind which was completely independent of all outward things, and which carried the secret of happiness within itself.

Contentment never comes from the possession of external things. As George Herbert wrote:

"For he that needs five thousand pounds to live

Is full as poor as he that needs but five."

Contentment comes from an inward attitude to life. In the Third part of Henry the Sixth, Shakespeare draws a picture of the king wandering in the country places unknown. He meets two gamekeepers and tells them that he is a king. One of them asks him:

"But, if thou be a king, where is thy crown?" And the king gives a great answer:

"My crown is in my heart, not on my head;

Not deck'd with diamonds and Indian stones,

Nor to be seen; my crown is call'd content--

A crown it is that seldom kings enjoy."

Long ago the Greek philosophers had gripped the right end of the matter. Epicurus said of himself: "To whom little is not enough nothing is enough. Give me a barley cake and a glass of water and I am ready to rival Zeus for happiness." And when someone asked him for the secret of happiness, his answer was: "Add not to a man's possessions but take away from his desires."

The great men have always been content with little. One of the sayings of the Jewish Rabbis was: "Who is rich? He that is contented with his lot." Walter Lock quotes the kind of training on which a Jewish Rabbi engaged and the kind of life he lived: "This is the path of the Law. A morsel with salt shalt thou eat, thou shalt drink also water by measure, and shalt sleep upon the ground and live a life of trouble while thou toilest in the Law. If thou doest this, happy shalt thou be, and it shall be well with thee --, happy shalt thou be in this world and it shall be well with thee in the world to come." The Rabbi had to learn to be content with enough. E. F. Brown quotes a passage from the great preacher Lacordaire: "The rock of our present day is that no one knows how to live upon little. The great men of antiquity were generally poor.... It always seems to me that the retrenchment of useless expenditure, the laying aside of what one may call the relatively necessary, is the high road to Christian disentanglement of heart, just as it was to that of ancient vigour. The mind that has learned to appreciate the moral beauty of life, both as regards God and men, can scarcely be greatly moved by any outward reverse of fortune; and what our age wants most is the sight of a man, who might possess everything, being yet willingly contented with little. For my own part, humanly speaking, I wish for nothing. A great soul in a small house is the idea which has touched me more than any other."

It is not that Christianity pleads for poverty. There is no special virtue in being poor, or in having a constant struggle to make ends meet. But it does plead for two things.

It pleads for the realization that it is never in the power of things to bring happiness. E. K. Simpson says: "Many a millionaire, after choking his soul with gold-dust, has died from melancholia." Happiness always comes from personal relationships. All the things in the world will not make a man happy if he knows neither friendship nor love. The Christian knows that the secret of happiness lies, not in things, but in people.

It pleads for concentration upon the things which are permanent. We brought nothing into the world and we cannot take anything out of it. The wise men of every age and faith have known this. "You cannot," said Seneca, "take anything more out of the world than you brought into it." The poet of the Greek anthology had it: "Naked I set foot on the earth; naked I shall go below the earth." The Spanish proverb grimly puts it: "There are no pockets in a shroud." E. K. Simpson comments: "Whatever a man amasses by the way is in the nature of luggage, no part of his truest personality, but something he leaves behind at the toll-bar of death."

Two things alone a man can take to God. He can, and must, take himself; and therefore his great task is to build up a self he can take without shame to God. He can, and must, take that relationship with God into which he has entered in the days of his life. We have already seen that the secret of happiness lies in personal relationships, and the greatest of all personal relationships is the relationship to God. And the supreme thing that a man can take with him is the utter conviction that he goes to One who is the friend and lover of his soul.

Content comes when we escape the servitude to things, when we find our wealth in the love and the fellowship of men, and when we realize that our most precious possession is our friendship with God, made possible through Jesus Christ.

Barclay: 1Ti 6:9-10

Here is one of the most misquoted sayings in the Bible. Scripture does not say that money is the root of all evil; it says that the love of money is the root of all evil. This is a truth of which the great classical thinkers were as conscious as the Christian teachers. "Love of money," said Democritus, "is the metropolis of all evils." Seneca speaks of "the desire for that which does not belong to us, from which every evil of the mind springs." "The love of money," said Phocylides, "is the mother of all evils." Philo spoke of "love of money which is the starting-place of the greatest transgressions of the Law." Athenaeus quotes a saying: "The belly's pleasure is the beginning and root of all evil."

Money in itself is neither good nor bad; but the love of it may lead to evil. With it a man may selfishly serve his own desires; with it he may answer the cry of his neighbours need. With it he may facilitate the path of wrong-doing; with it he may make it easier for someone else to live as God meant him to do. Money is not itself an evil, but it is a great responsibility. It is powerful to good and powerful to evil. What then are the special dangers involved in the love of money?

(i) The desire for money tends to be a thirst which is insatiable. There was a Roman proverbial saying that wealth is like sea-water; so far from quenching a man's thirst, it intensifies it. The more he gets, the more he wants.

(ii) The desire for wealth is founded on an illusion. It is founded on the desire for security; but wealth cannot buy security. It cannot buy health, nor real love; and it cannot preserve from sorrow and from death. The security which is founded on material things is foredoomed to failure.

(iii) The desire for money tends to make a man selfish. If he is driven by the desire for wealth, it is nothing to him that someone has to lose in order that he may gain. The desire for wealth fixes a man's thoughts upon himself, and others become merely means or obstacles in the path to his own enrichment. True, that need not happen; but in fact it often does.

(iv) Although the desire for wealth is based on the desire for security, it ends in nothing but anxiety. The more a man has to keep, the more he has to lose and, the tendency is for him to be haunted by the risk of loss. There is an old fable about a peasant who rendered a great service to a king who rewarded him with a gift of much money. For a time the man was thrilled, but the day came when he begged the king to take back his gift, for into his life had entered the hitherto unknown worry that he might lose what he had. John Bunyan was right:

"He that is down needs fear no fall,

He that is low, no pride;

He that is humble ever shall

Have God to be his guide.

I am content with what I have,

Little be it or much;

And, Lord, contentment still I crave,

Because Thou savest such.

Fullness to such a burden is

That go on pilgrimage;

Here little, and hereafter bliss,

Is best from age to age."

(v) The love of money may easily lead a man into wrong ways of getting it, and therefore, in the end, into pain and remorse. That is true even physically. He may so drive his body in his passion to get, that he ruins his health. He may discover too late what damage his desire has done to others and be saddled with remorse.

To seek to be independent and prudently to provide for the future is a Christian duty; but to make the love of money the driving-force of life cannot ever be anything other than the most perilous of sins.

Barclay: 1Ti 6:11-16

The letter comes to an end with a tremendous challenge to Timothy, a challenge all the greater because of the deliberate sonorous nobility of the words in which it is clothed.

Right at the outset Timothy is put upon his mettle. He is addressed as man of God. That is one of the great Old Testament titles. It is a title given to Moses. Deu 33:1speaks of "Moses, the man of God." The title of Ps 90 is, "A Prayer of Moses the man of God." It is a title of the prophets and the messengers of God. God's messenger to Eli is a man of God (1Sa 2:27). Samuel is described as a man of God (1Sa 9:6). Shemaiah, God's messenger to Rehoboam, is a man of God (1Ki 12:22). John Bunyan in Pilgrim's Progress calls Great-Grace "God's Champion."

Here is a title of honour. When the charge is given to Timothy, he is not reminded of his own weakness and sin, which might well have reduced him to pessimistic despair; rather he is challenged by the honour which is his, of being God's man. It is the Christian way, not to depress a man by branding him as a lost and helpless sinner, but rather to uplift him by summoning him to be what he has got it in him to be. The Christian way is not to fling a man's humiliating past in his face, but to set before him the splendour of his potential future. The very fact that Timothy was addressed as "Man of God" would make him square his shoulders and throw his head back as one who has received his commission from the King.

The virtues and noble qualities set before Timothy are not just heaped haphazardly together. There is an order in them. First, there comes "righteousness," dikaiosune (1343). This is defined as "giving both to men and to God their due." It is the most comprehensive of the virtues; the righteous man is he who does his duty to God and to his fellow-men.

Second, there comes a group of three virtues which look towards God. Godliness, eusebeia (2150), is the reverence of the man who never ceases to be aware that all life is lived in the presence of God. Faith, pistis (4102), here means fidelity, and is the virtue of the man who, through all the chances and the changes of life, down even to the gates of death, is loyal to God. Love, agape (26), is the virtue of the man who, even if he tried, could not forget what God has done for him nor the love of God to men.

Third, there comes the virtue which looks to the conduct of life. It is hupomone (5281), The King James Version translates this patience; but hupomone (5281) never means the spirit which sits with folded hands and simply bears things, letting the experiences of life flow like a tide over it. It is victorious endurance. "It is unswerving constancy to faith and piety in spite of adversity and suffering." It is the virtue which does not so much accept the experiences of life as conquers them.

Fourthly, there comes the virtue which looks to men. The Greek word is paupatheia. It is translated gentleness but is really untranslatable. It describes the spirit which never blazes into anger for its own wrongs but can be devastatingly angry for the wrongs of others. It describes the spirit which knows how to forgive and yet knows how to wage the battle of righteousness. It describes the spirit which walks at once in humility and yet in pride of its high calling from God. It describes the virtue by which at all times a man is enabled rightly to treat his fellow-men and rightly to regard himself.

Barclay: 1Ti 6:11-16

As Timothy is challenged to the task of the future, he is inspired with the memories of the past.

(i) He is to remember his baptism and the vows he took there. In the circumstances of the early Church, baptism was inevitably adult baptism, for men were coming straight from heathenism to Christ. It was confession of faith and witness to all men that the baptised person had taken Jesus Christ as Saviour, Master and Lord. The earliest of all Christian confessions was the simple creed: "Jesus Christ is Lord" (Rom 10:9; Phi 2:11). But it has been suggested that behind these words to Timothy lies a confession of faith which said: "I believe in God the Almighty, Creator of heaven and earth, and in Christ Jesus who suffered under Pontius Pilate and will return to judge; I believe in the Resurrection from the dead and in the life immortal." It may well have been a creed like that to which Timothy gave his allegiance. So, then, first of all, he is reminded that he is a man who has given his pledge. The Christian is first and foremost a man who has pledged himself to Jesus Christ.

(ii) He is to remember that he has made the same confession of his faith as Jesus did. When Jesus stood before Pilate, Pilate said: "Are you the King of the Jews?" and Jesus answered: "You have said so" (Luk 23:3). Jesus had witnessed that he was a King; and Timothy always had witnessed to the lordship of Christ. When the Christian confesses his faith, he does what his Master has already done; when he suffers for his faith, he undergoes what his Master has already undergone. When we are engaged on some great enterprise, we can say: "Brothers, we are treading where the saints have trod," but when we confess our faith before men, we can say even more; we can say: "I stand with Christ"; and surely this must lift up our hearts and inspire our lives.

(iii) He is to remember that Christ comes again. He is to remember that his life and work must be made fit for him to see. The Christian is not working to satisfy men; he is working to satisfy Christ. The question he must always ask himself is not: "Is this good enough to pass the judgment of men?" but: "Is it good enough to win the approval of Christ?"

(iv) Above all he is to remember God. And what a memory that is! He is to remember the One who is King of every king and Lord of every lord; the One who possesses the gift of life eternal to give to men; the One whose holiness and majesty are such that no man can ever dare look upon them. The Christian must ever remember God and say: "If God be for us, who can be against us?"

Constable: 1Ti 6:1-19

V. INSTRUCTIONS FOR GROUPS WITHIN THE CHURCH 6:1-19

In the last major section of this letter Paul called on Timothy to instruct the members of various groups within the church concerning their Christian duty.

Constable: 1Ti 6:1-2

A. Slaves 6:1-2

As he had done previously (e.g., 5:1-2) Paul urged the adoption of proper attitudes toward others that would normally make it easier to produce proper actions. Christian slaves were to "regard" their masters as worthy of all honor (cf. 1:17; 5:3, 17; 6:16) if for no other reason than that God had placed them in a position of authority over them. Such an attitude would lead to service that would not bring dishonor on the God the slave professed to serve or the faith he professed to follow.

Christian slaves who had believing masters had a second reason to give their masters honor and faithful service. They were their brethren. As such they deserved even greater consideration than unbelieving masters. Disrespectful behavior was inappropriate in such a case, as was shoddy service, since the person who benefited from the ministry of the slave was a brother in Christ.

Timothy was to communicate this instruction to the church. Perhaps Paul wrote no instructions for Christian masters of slaves because there were none in the Ephesian church or because they were behaving properly. More likely, I think, Paul wrote Timothy (and Titus [2:9-10]) about the conduct of slaves but not masters because many slaves had become Christians and most of them undoubtedly had non-Christian masters.²⁰⁴ Elsewhere in the New Testament other instructions for slaves and masters appear (1 Cor. 7:20-24; Gal. 3:28; Eph. 6:5-9; Col. 3:22-25; Phile.; 1 Pet. 2:13-25).

What Paul said to slaves here is clearly applicable to employees today.

"How could a Christian leader such as Paul tolerate the existence of oppressive, dehumanizing slavery without denouncing it? To answer this question, we must note that the time was not propitious for a Christian to secure freedom for slaves by denouncing slavery. Paul's modification of the servant-master relationship in Eph 6:5-9 destroyed the very essence of slavery. Also the New Testament consistently calls Christians to a role as servants (Mark 10:43-45)."²⁰⁵

Constable: 1Ti 6:3-10

B. False teachers 6:3-10

Paul returned to instructions concerning the false teachers (cf. 1:3-11; 4:1-5) to alert Timothy to their underlying attitudes so he could deal with them effectively.

". . . Paul issues a kind of wanted poster.' It is the counterpart to the job description' given in chapter 3."²⁰⁶

6:3-5 The apostle first described the actions of the false teachers (v. 3), then their attitudes (v. 4a), third the fruits of their ministry (vv. 4b-5a), and then their motivation (v. 5b).

The false teachers in Ephesus advocated doctrine that was different from what Scripture and the apostles taught. They disagreed with the teachings of the Lord Jesus Christ that fostered spiritual health in those who heard and responded to them. Furthermore they rejected the doctrine that conforms to and results in godly behavior. These are three overlapping rather than distinctly different activities (cf. 1:3, 10; 3:16; 4:6-10).

"When it meets the truth,' the corrupted mind sees and seeks only objections; when it meets what differs from this truth, it sees and seeks reasons for accepting this difference."²⁰⁷

"It is little wonder, then, that missionaries of the cults are so resistant to the gospel and so easily angered in theological discussions. Corrupt minds and argumentative dispositions go hand in hand with opposition to the gospel."²⁰⁸

Paul regarded these men as guilty and culpable. Their error was not an innocent one. It sprang from improper attitudes: the desires to exalt self and to hoard money selfishly.²⁰⁹ Such motivation demonstrated that they really understood "nothing" (i.e., nothing that is truly important). This motivation also led them to an unhealthy interest in controversies and terminology. This interest produced all kinds of selfish and divisive behavior and attitudes that were not loving and edifying (1:5).²¹⁰

"Conceit leads to a love for controversy. Those who think well of their opinions like to argue them with others. Where a spirit of controversy seizes a family, office, or institution, all sense of community and unity disappears."²¹¹

"The indictment of the false teachers is thus multifaceted and comprehensive. It begins with their heterodoxy (v. 3), which is correlated with their conceit and lack of real understanding (v. 4a) and their sick interest in mere controversy (v. 4b), turns to the maliciousness of life that flows from these characteristics (v. 4c), roots all this in spiritual blindness (v. 5a), and ends with their materialistic motivation (v. 5b). It is given to warn the church against such people.²¹²

6:6-8 Paul urged Timothy to remember that real "gain" comes from the acquisition of godliness that includes an attitude of contentment with one's material possessions. It does not come from teaching godliness to others primarily to receive pay for doing so. That conduct demonstrates an attitude of discontent with one's material possessions.

The apostle further reminded Timothy that there is really no relationship between godliness and one's material possessions. Material things are transitory. As we entered the world without any, so we shall leave it (cf. Job 1:21; Eccles. 5:15). Possessions are simply tools we can use to bring glory to God (cf. 4:3-4; 6:17). Having the basic necessities of life, food and clothing, we can and should be content (cf. Matt. 6:24-34; Luke 12:16-32; Heb. 13:5-6).²¹³ Paul had learned this lesson of healthy detachment from material things in his own life (Phil. 4:10-13). We must learn it too.

"Materialism is a desire to possess things instead of a love for the God who made those things."²¹⁴

"Contentment is one of the greatest assets of life."²¹⁵

"How can the Christian learn to be content with simple living? Certainly not by accepting the standards set by this world. Paul suggests that an eternal perspective and an attitude of detachment toward things are prerequisites. As an eternal perspective develops, dependence on things material will decline."²¹⁶

6:9-10 In contrast to contentment with the basics of life, greed for more opens the door to temptation. This solicitation to do evil comes in the form of unwise lustful desires that impede one's spiritual progress, as a trap holds an animal that gets tangled in it. Eventually the end of such a person is spiritual ruin and personal destruction if he or she does not escape its grip and turn from it.

Paul used a second figure to warn against greed (v. 10a). That root attitude bears all kinds of evil fruit in wicked actions. Note that it is the love of money, not money itself, that is the snare. It is possible to have very little money and yet to love it. Some people have much money yet do not love it. Love of money contrasts with love of God and neighbor, the two greatest commandments (Matt. 22:39; cf. Matt. 6:24; Luke 16:13; 1 John 2:15).

"The connotation in the love of money' (philaguria) is not the acquisition of wealth in order that it may be used in prodigal expenditure but rather the miserly accumulation and hoarding of money for the very love of it. That which should be a means to support life is made the end of life itself."²¹⁷

Paul pictured a person wandering from the narrow path of truth as he pursues money. He gets caught in thorns that pierce his skin and cause him great pain (cf. Matt. 13:22).

"The sentiment is, that there is no kind of evil to which the love of money may not lead men, when once it fairly takes hold of them."²¹⁸

As Christians who live in a materialistic world, we must cultivate Paul's attitude of contentment very deliberately. This is a specially difficult task in a society like the one in which we live in North America. We are constantly hearing through advertising and the media that we "need" all kinds of luxuries. According to Paul our personal needs as human beings are very few. His point was that we should seek godliness more diligently than we seek money and the things it can buy.

"If you are afraid that perhaps the love of money is getting a hold on your soul, start giving some of it away and see how you feel! If you feel really glad then you are still safe, but if it almost breaks your heart then it is time to get down on your knees and pray to be freed from this sin of covetousness! It is going to ruin you unless you are delivered from it."²¹⁹

Constable: 1Ti 6:11-16

C. Those committed to Christ 6:11-16

Paul continued the emphasis he began in the previous section (vv. 3-10) by appealing to Timothy to pursue spiritual rather than physical goals in his life. He seems to have intended his instructions for all the faithful Ephesian Christians in view of what he just said in verses 3 through 10. He addressed them to Timothy personally since he, as a leader of the church, had the greatest responsibility to set the example for the rest. This section is the climax of the epistle.

6:11 In contrast to the "some" (v. 10) who pursued money, Timothy should flee from this attitude. Paul evidently called him a "man of God" to remind Timothy of his calling and commitment to follow God.

The Old Testament writers used the title "man of God" of prophets (i.e., Moses, Deut. 33:1; David, Neh. 12:24; Elijah, 1 Kings 17:18; and Elisha, 2 Kings 4:7). God used it only of Timothy in the New Testament. Paul was giving Timothy a great honor and encouragement by calling him a man of God. The title describes one who stands for God faithfully against opposition as a spiritual leader and as an example to all believers.

In following God Timothy should pursue objectives different from the acquisition of wealth for selfish purposes. He should emphasize what the Holy Spirit seeks to produce in the life of a Christian (Gal. 5:22-23) and what is essential for a leader of God's people (3:1-3).

"Righteousness" includes all attitudes and actions in harmony with what God calls right.

"Godliness" is godlike character and conduct.

"Faith" is trust in God.

"Love" is selfless devotion to the needs of others.

"Perseverance" is faithful continuance through adverse or discouraging circumstances.

"Gentleness" is tender kindness to others.

The first two of these goals are general characteristics that represent one's relationship with God. The second two are specific attitudes that animate the Christian life. The third two are specific actions that define correct ways of relating to a hostile world. Together they draw a silhouette of a "man [person] of God."

The Christian's Three-Fold Enemy
Problem	Solution
The World	Flee
1 John 2:15-17	1 Timothy 6:11; 2 Timothy 2:22
Lust of the Flesh
Lust of the Eyes
Pride of Life
The Flesh	Deny
Romans 7:18-24	Romans 6:12-13; 8:13
The Devil	Resist
1 Peter 5:8	1 Peter 5:9

6:12 Our enemy opposes the Christian's pursuit of godly ideals. Paul therefore urged his younger friend to plunge into this conflict. The goal is worth fighting for, and it requires fighting for. In so doing Timothy could obtain the reward that God wants to bestow on every believer: the fullness of eternal life (cf. John 10:10). Some Christians have eternal life but never really lay hold of it. Similarly some people who are alive physically never really enter into the fullness of life because they are never fully healthy and strong.

"Like a skillful coach, Paul supplies ample motivation for maintaining the struggle."²²⁰

". . . growth is not automatic; it is conditioned upon our responses. Only by the exercise of spiritual disciplines, such as prayer, obedience, faith, study of the Scriptures, and proper responses to trials, does our intimacy with Christ increase. Only by continuing in doing good does that spiritual life imparted at regeneration grow to maturity and earn a reward."²²¹

"Possessing eternal life is one thing, but taking hold' of it is another. The former is static; the latter is dynamic. The former depends upon God; the latter depends upon us. The former comes through faith alone; taking hold' requires faith plus obedience (6:14)."²²²

Timothy's profession of eternal life before many witnesses probably refers to his baptism in water or his ordination.

6:13-14 Here is Paul's strongest exhortation to Timothy in this letter. He wanted him to keep God's commandment (probably the gospel viewed as a rule of life)²²³ without shameful inconsistencies or behavior that could elicit justifiable criticism. Paul reminded Timothy that God, who gives life to all things and who therefore could and would give Timothy fullness of life, was observing him. He reminded him that he lived under the gaze of God's Anointed, Jesus, who had maintained a good testimony in His hour of trial. The Christian's fight only lasts until the Lord returns.

"The word appearing' or manifestation' emphasizes the visibility and glory of the coming Lord who is now hidden and invisible to human sight in Heaven."²²⁴

The fact that Paul referred to that event rather than Timothy's death, either of which would end his struggle, is interesting. It suggests that Paul believed Christ's return for his saints at the Rapture was imminent and could precede Timothy's natural death.

6:15-16 God will send Jesus Christ back at His appointed time. Paul's doxology (a statement glorifying God) emphasized His adorable and unique sovereignty, immortality, and incomprehensible holiness. To Him belong all honor and rule throughout eternity.

"Ephesus was not only the haven of Artemis, but an early center of emperor worship as well. This doxology, therefore, is Paul's parting shot that the God with whom the church has to do in the gospel of Christ is none other than the supreme Ruler of the universe, the Lord over all other lords."²²⁵

College: 1Ti 6:1-21

1 TIMOTHY 6

D. SLAVES (6:1-2)

¹ All who are under the yoke of slavery should consider their masters worthy of full respect, so that God's name and our teaching may not be slandered. ² Those who have believing masters are not to show less respect for them because they are brothers. Instead, they are to serve them even better, because those who benefit from their service are believers, and dear to them. These are the things you are to teach and urge on them.

6:1 All who are under the yoke of slavery

Paul continues his discussion of relationships within the church by turning to slaves. The section may be related to the previous sections on widows and elders because of its common use of the word "honor" or "respect" (timhv , timç ).

Slavery in the first century was considerably different from what most Americans imagine. It had little to do with race. Most people came into slavery because of economic situations, because of war, or because they were born into slavery. The manumission of slaves was fairly common. For many slaves slavery to a good master was to be preferred to being freed. Being a poor freed man was often a terrible fate.

Slaves made up a fairly large number in early churches (1 Cor 7:21-24; Col 3:22-25; Eph 6:5-8; 1 Pet 2:18-25; Titus 2:9-10). But why the special attention to slaves here? Fee has suggested, ". . . perhaps problems have arisen among some Christian slaves and their attitudes toward Christian masters similar to those among younger widows. . . . [Perhaps] an over-realized eschatology or an elitist spirituality caused them to disdain the old relationships that belong to the [old] age. . . ."

The fact that Paul mentions "believing masters" in v. 2 makes it possible to assume that he is referring to those who are pagans in v. 1. It is, however, more likely that v. 1 gives general instructions that would apply to all those "who are under the yoke of slavery" (literally "slaves under yoke"). Paul's redundant use of "slaves under yoke" may be given to emphasize the oppressive nature of slavery.

should consider their masters worthy of full respect, so that God's name and our teaching may not be slandered.

Even though the institution of slavery was dehumanizing, Paul insisted that Christian slaves show "full respect" to their masters. The purpose of Paul's concern for this respect was that "God's name," i.e., the Christian cause, and the message which he and Timothy had been teaching might "not be slandered."

Many have expressed concern that Paul could tolerate the existence of this oppressive institution. As Hendriksen has said, "[Paul] aimed to destroy slavery without waging war to do so!" A primary concern for Paul was that the gospel might not be treated with disrespect.

6:2 Those who have believing masters are not to show less respect for them because they are brothers.

V. 2 begins with a word "but" (dev , de ) not translated by the NIV. Although this word may indicate a contrast between v. 1 (pagan masters) and v. 2 (Christian masters), it is more likely that Paul moves in v. 2 to give instructions to slaves with "believing masters" because they might be tempted to take advantage of their unique relationship and, in so doing, bring disrespect on the cause of Christ. The term "believers" (pistoiv , pistoi , literally "faithful") is used as an equivalent to the adjective "Christian." These slaves are called "not to show less respect" (katafronevw , kataphroneô , literally "think down on") to their masters who are brothers.

Instead, they are to serve them even better, because those who benefit from their service are believers, and dear to them.

Rather they are "to serve them even better." The phrase "even better" (ma'llon , mallon ) should likely be rendered "all the more so" since the point is not "even better service," but rather showing "all the more" respect . Christian masters who enjoy the benefit of their service are, after all, "believers" and "dear" (ajgaphtoiv , agapçtoi , literally "loved"). Paul's concern is that Christian slaves behave toward their pagan or Christian masters in a way that will not bring disrespect to God or his gospel.

These are the things you are to teach and urge on them.

Again (cf. 3:14; 4:6, 11; 5:7, 21) Paul instructs Timothy to "teach and urge" (or "exhort") these things. "These things" may refer only to the section which immediately precedes this one (5:3-6:2) or, since this section is very much a concluding one, may point back all the way to 2:1.

VII. FINAL EXHORTATIONS (6:3-10)

Much of the material in this section hearkens back to chapter 1. Paul's dominant concerns are the false teachers and Timothy's role as minister.

A. AN INDICTMENT OF FALSE TEACHERS (6:3-5)

³ If anyone teaches false doctrines and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, ⁴ he is conceited and understands nothing. He has an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions ⁵ and constant friction between men of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain.

6:3 If anyone teaches false doctrines and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching,

In contrast to the "these things" of v. 2 which Timothy was to teach, Paul now turns to those who teach "false doctrines" (see 1:3 where the same word occurs, literally "who teach differently") of the heretics. Paul describes this teaching which differs from the gospel as not agreeing with "the sound instruction of our Lord Jesus Christ" or with "godly teaching." The word "sound" literally is "healthy" (cf. 1:10). The word "instruction" (lovgoi" , logois ) is literally "words." These "healthy words" come from Jesus (notice the full title for Jesus, "our Lord Jesus Christ") but need not indicate that Timothy is reading from one of the gospels. The "false" teaching is also not in agreement with "godly teaching" (literally "teaching according to godliness"). It does not demonstrate a life of reverence to God.

6:4 he is conceited and understands nothing. He has an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions

Paul describes these false teachers as "conceited" (literally "having been blinded") and "understanding nothing." These people saw themselves as a spiritual elite who possessed special knowledge. They were in reality caught up in their own self-importance and lacked real understanding (1:7; Titus 1:15-16). They have "unhealthy interest in controversies and quarrels about words." Paul here contrasts the desired healthy or sound teaching with an unhealthy or "morbid craving" (BAGD) for "controversies" (described elsewhere in the Pastoral Epistles as "foolish" and/or "ignorant") and "quarrels about words" ("word-battles").

6:5 and constant friction between men of corrupt mind,

Paul then spells out the result of the attitude and action of the false teachers: "envy" or "jealousy"; "strife" or "discord" (usually linked to envy); "malicious talk" or "slander" (blasfhmivai , blasphçmiai ); "evil suspicions" or "conjectures"; and "constant friction" or "thorough or mutual irritation" which results "between men of corrupt [or 'ruined'] mind."

who have been robbed of the truth

At this point Paul explains why these people go the direction they do. First they "have been robbed of the truth." The perfect tense here for "have been robbed" indicates that these men were robbed of "the truth" in the past and are now reaping the consequence of that event. Knight has suggested that the one doing the action conveyed by the passive verb, "have been robbed," should be seen as "'the god of this world,' [who] has brought about this condition."

and who think that godliness is a means to financial gain.

Second, these men "think that godliness is a means to financial gain." Since Paul warns against the quest for money governing a church leader's life (3:3, 8; Titus 1:7, 11) and argues that he himself does not minister in order to gain financially (1 Thess 2:5), it is apparent that some have been using ministry or church leadership simply as a way to get ahead financially. These false teachers are dangerous, and the church must be warned against them and their teaching by Timothy.

B. GODLINESS, CONTENTMENT, AND MONEY (6:6-10)

⁶ But godliness with contentment is great gain. ⁷ For we brought nothing into the world, and we can take nothing out of it. ⁸ But if we have food and clothing, we will be content with that. ⁹ People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. ¹⁰ For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.

6:6 But godliness with contentment is great gain.

Paul picks up the word "godliness" (eujsevbeia , eusebeia ) from vv. 3 and 5 where he has indicated that it is clearly missing in the teaching and life of the false teachers. Godliness ( eusebeia ) is the whole religious bent to life. It does provide "great gain," but not the kind the false teachers were seeking. It should not be seen as a way to get rich. It provides great gain only when accompanied "with contentment" (aujtavrkeia , autarkeia ). "Contentment" was a significant term among Stoic and Cynic philosophers. For them it meant "self-sufficiency," the ability to grit one's teeth and bear whatever fate delivered. Paul, however, does not use the word like the Stoics. As Fee has noted, he "'turned the tables' on the Stoics by declaring that genuine autarkeia is not self-sufficiency but Christ -sufficiency . . . (Phil 4:13)."

6:7 For we brought nothing into the world, and we can take nothing out of it.

"Contentment" must accompany "godliness" because "we brought nothing into the world, and we can take nothing out of it." That is, material things are inconsequential in the grander scheme of things.

6:8 But if we have food and clothing, we will be content with that.

If one has the basic necessities of life, "food and clothing," in them he can find contentment, the opposite of the greedy attitude of the false teachers. Lea and Griffin have suggested that food and clothing should be seen as a synecdoche in which a part of life's necessities is used for the whole. According to Spain, the two words are themselves broader than the English translations would suggest. "Food" (diatrofhv , diatrophç ) is used for something to eat and also for a job that would enable one to buy that food; similarly, "clothing" (skevpasma , skepasma ) is used for lodging as well as something to wear. Jesus himself called disciples to be free from the anxiety over food and clothing and to rest in God by seeking first his kingdom (Matt 6:25-34).

6:9 People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction.

Those who are obsessed with the desire "to get rich" and the love of money are certain to "fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction." Fee has suggested that one should here see a downward spiral for the one caught up in the pursuit of material possessions. "Temptation" (peirasmov" , peirasmos ) can mean either a "test" or an "enticement to sin." Here it is clearly the latter. That "enticement" becomes a "trap." The word "trap" (pagiv" , pagis ) is a snare used to catch a bird or wild animal (3:7; 2 Tim 2:26). The trap then is "many desires" or "lusts" which can be characterized as "foolish and harmful" - "foolish" because wealth has nothing to do with true godliness and "harmful" because these "desires . . . plunge men into ruin and destruction."

6:10 For the love of money is a root of all kinds of evil.

Paul substantiates the point in v. 9 with a proverb: "the love of money is the root of all kinds of evil." Various translations of v. 10 have been abused by those who wish to contend that all sins are rooted in "the love of money." While almost any kind of evil can be linked to avarice, not every specific instance of evil can be linked to greed. The NIV has corrected this misunderstanding by indicating that it is the "root of all kinds of evil." Knight has demonstrated that this is the proper understanding when one takes into consideration the immediate context: "[Paul] does not assert that 'all' desires result in 'many desires' . . . He does not assert that 'all' desires result from 'the will to be rich' but that 'many' do."

Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.

Those who are "eager for" (ojregovmenoi , oregomenoi , literally, "strive for" or "reach for" BAGD) "money have wandered from the faith." Paul is here again using the word faith as a synonym for "gospel." In wandering "from the faith," they "pierced" (literally, "impaled") "themselves with many griefs." As Fee has put it, ". . . they had come to love money, and it did them in."

C. A CHARGE TO TIMOTHY (6:11-16)

¹¹ But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness. ¹² Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses. ¹³ In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession, I charge you ¹⁴ to keep this command without spot or blame until the appearing of our Lord Jesus Christ, ¹⁵ which God will bring about in his own time - God, the blessed and only Ruler, the King of kings and Lord of lords, ¹⁶ who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen.

6:11 But you, man of God, flee from all this,

Again Paul moves from discussing the false teachers to an exhortation directed to Timothy himself. Timothy is called to keep his spiritual life in order, to remember his own spiritual pilgrimage, and to reflect on Christ's own confession. Paul's reflection upon that confession leads him to praise God in the doxology that ends this section.

Paul addresses Timothy as "man of God." In so doing he draws a sharp contrast between Timothy and the "sick" doctrine and greed of the false teachers. Although the NIV supplies the word "all," the Greek simply says flee "these things." The things to which Paul is referring should be seen as representing not just the greed of the previous section, but rather everything in his final indictment of the false teachers (6:2b-10).

and pursue righteousness, godliness, faith, love, endurance and gentleness.

Timothy must "pursue" those qualities which should characterize a "man of God." First he must seek "righteousness" or "upright conduct"; then "godliness," that reverential attitude and lifestyle missing from the false teachers (cf. 3:16; 4:7-8; 6:5-6); then "faith" or "trust" and "love," two of the virtues that frequently appear together in lists like this one in the Pastoral Epistles (1 Tim 1:5; 2:15; 4:11; 2 Tim 2:22; Titus 2:2); next "endurance," another important Christian virtue in Paul (cf. Gal 5:23); and finally "gentleness" (prau>Ιpaqiva , praupathia ), a word that appears only here in the NT.

6:12 Fight the good fight of the faith.

Paul continues his exhortation to Timothy with a call to "fight the good fight of the faith." Both the verb "fight" (ajgwnivzomai , agônizomai ) and the noun "fight" (ajgwvn , agôn ) are athletic metaphors carrying the idea of a struggle or a contest. The command here is a present imperative indicating that Paul is calling for Timothy to "keep on fighting" the good fight. Paul will repeat the imperative almost verbatim in 2 Tim 4:7. There Paul's emphasis is clearly on his desire for Timothy to be willing to suffer for the gospel. Notice that the struggle for the "faith" (i.e., the gospel) is to be regarded as "good" because the cause is noble.

Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses.

With the third imperative, Paul calls Timothy to "take hold of the eternal life to which [he was] called." "Take hold of" is used here and in 6:19 in the figurative sense "to make one's own" (BAGD). As Fee has argued this "imperative . . . extends the metaphor [of the athletic contest] to focus on the prize." Paul uses the phrase "eternal life" to refer to both the present and the future aspect of salvation. It is this life to which Timothy was called, and to some degree is experiencing now. Yet it is beyond. Timothy was called to the "eternal life when [he] made [his] good confession in the presence of many witnesses." Although some have argued that Timothy's "good confession" refers to his "ordination to ministry," the pursuit of "eternal life" fits better with Timothy's confession of Jesus at his baptism.

6:13 In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession, I charge you

Paul's description of the ones before whom he charges Timothy - "God" and "Christ Jesus" - are particularly appropriate. God is the one who "gives life to" or "preserves life for" everything, an especially appropriate concept for Paul's call to steadfastness. Christ Jesus testified "before Pontius Pilate" and "made the good confession"; his example is appropriate for Paul's call for Timothy to "take hold of the eternal life" to which he was called when he had made his good confession.

6:14 to keep this command without spot or blame until the appearing of our Lord Jesus Christ,

Paul calls Timothy to take an oath before God and Christ Jesus that he will "keep a commandment," whatever that commandment may be. The commandment has been interpreted in various ways: (1) the exhortations of vv. 11-12; (2) some charge he received at his baptism; (3) a commandment received at his "ordination"; (4) the whole of the Christian faith; or (5) the commandment for Timothy to persevere in his own faith and ministry in 4:16. The call to "keep" this charge "without spot or blame until the appearing of our Lord Jesus Christ" would suggest that the commandment might well represent the commitment Timothy made at his baptism. This would fit the context of the "good confession" if it indeed refers to Timothy's confession of Jesus as Messiah at his baptism.

6:15 which God will bring about in his own time -

The emphasis on persevering is made even plainer by the addition of "until the appearing of our Lord Jesus Christ." This "appearing," the second coming, "God will bring about in his own time." The second coming rests in God's sovereign control. It will occur on his timetable, "in his own time."

God, the blessed and only Ruler, the King of kings and Lord of lords,

In a manner which is typically Pauline, the mention of "the appearing of Jesus" and God's control of that event move Paul to a doxology. Paul uses the word "blessed" (makavrio" , makarios ) of God only in the Pastoral Epistles (cf. 1:11; Titus 2:13). The word "Ruler" is also applied to God in the apocrypha (2 Macc 12:15; Ecclus 46:5) and is used to indicate princely dignity. The descriptions "King of kings" and "Lord of lords" are used twice in the book of Revelation of Christ (17:14; 19:16). There are also parallels in the OT (Deut 10:17; Ps 86:3; Dan 4:34, LXX) and in the apocrypha (2 Macc 13:4). The usage of these descriptions for God by Jews and Christians are clearly designed to indicate "a conscious rebuttal of the claims of earthly potentates."

6:16 who alone is immortal and who lives in unapproachable light, whom no one has seen or can see.

Paul's declaration that God is "immortal" is parallel to the previous doxology in 1:17. The description "who lives in unapproachable light, whom no one has seen or can see" probably is a conscious reflection on Ps 104:2. The image of God as a blinding light which no one could see is common in the OT (Exod 24:15-17; 34:29-35; 1 Kings 8:11). The picture of God as light is especially important in Johannine literature (John 1:7-9; 3:19-21; 1 John 1:5-7; cf. John 1:18; 6:46). Paul in Col 1:12 can refer to Christians as "saints in the kingdom of light."

To him be honor and might forever. Amen.

Paul ends the doxology in a customary way: "To him be honor and might forever. Amen." God's role as supreme Ruler places him above all rivals.

D. INSTRUCTIONS FOR THE RICH (6:17-19)

¹⁷ Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. ¹⁸ Command them to do good, to be rich in good deeds, and to be generous and willing to share. ¹⁹ In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life.

After the doxology Paul returns to a topic closely associated with his warning in v. 9 addressed to "people who want to get rich." Some scholars have argued that this discussion does not belong at this place in the epistle. Vv. 17-19 may well be an afterthought to Paul's earlier discussion. In this section he is, after offering a word of praise to God in the doxology, seeking to finish that earlier discussion (vv. 9-10) by providing some positive advice to those who are already rich.

6:17 Command those who are rich in this present world not to be arrogant

Timothy is to speak authoritatively (i.e., to "command," paravggelle , parangelle ; cf. 1:3, 5; 4:11; 5:7) to "those who are rich in this present world." Guthrie describes Paul's instructions to the rich regarding their rightful approach to wealth as "strikingly moderate." The rich face two dilemmas: the temptation "to be arrogant" and the temptation "to put their hope in wealth." To be arrogant is literally "to think proud thoughts" and indicates that the rich may begin to think that they are of greater worth than those around them.

nor to put their hope in wealth, which is so uncertain,

"To put their hope in" represents the perfect tense of a Greek verb used to emphasize both the placement of their hope and the abiding consequence of that action. Paul uses two phrases to describe the "wealth" of the rich: the riches are "in this present world," indicating that there are other riches that need to be considered, namely those "for the coming age" (v. 19); and they are "so uncertain" in contrast with hope which is to be found "in God."

but to put their hope in God, who richly provides us with everything for our enjoyment.

Paul offers four admonitions for the rich: (1) they are to "put their hope in God," who is dependable; (2) they are "to do good"; (3) they are "to be rich in good deeds"; and (4) they are "to be generous and willing to share." Although Paul says that God "richly provides us with everything for our enjoyment," one should not understand "enjoyment" as self-indulgence (5:6-10). Everything, in context especially the wealth of the rich, is from God.

6:18 Command them to do good, to be rich in good deeds, and to be generous and willing to share.

Although "to do good" and "to be rich in good deeds" function as synonyms, the second phrase - "to be rich (ploutei'n , ploutein ) in good deeds" - provides a word play on the phrase "the rich" (toi'" plousivoi" , tois plousiois ) with which Paul began v. 17. Paul argues that true riches are to be found in giving.

6:19 In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life.

This verse is very much like the words of Jesus (Luke 12:32-33; 18:22; cf. Matt 6:19-21; 19:23-24). Although material wealth is of "this present world" and "uncertain," some eternal good can be accomplished through its generous use (the meaning of "in this way"). The final clause, "so that they may take hold of the life that is truly life," clarifies the nature of real treasure and wealth, the "eternal life," which Paul had instructed Timothy take hold of in v. 12. Again the language of Paul is reminiscent of the sayings of Jesus (Luke 12:15, 21).

E. PAUL'S FINAL CHARGE TO TIMOTHY (6:20-21)

²⁰ Timothy, guard what has been entrusted to your care. Turn away from godless chatter and the opposing ideas of what is falsely called knowledge, ²¹ which some have professed and in so doing have wandered from the faith.

Grace be with you.

6:20 Timothy, guard what has been entrusted to your care.

Fee has noted that this letter is a bit unusual in that it has no final greeting or benediction. "To the very end this letter is characteristically 'all business,' and except for some new language, this final charge merely summarizes that business."

Paul's final appeal to his young colleague has a personal note as he calls him by name, using the Greek vocative, before giving the final two charges. First, Timothy is to "guard what has been entrusted" to his care. The verb "guard" (fuvlaxon , phylaxon ) is literally "keep the deposit," "reflecting the highest kind of sacred obligation in ancient society, . . . being entrusted with some treasured possession for safe-keeping while another is away." Paul concludes this letter by placing Timothy under such a trust, as he had done already in 1:18, and will do in 2 Tim 1:14. The trust given to Timothy may be the gospel or it may refer to the letter as a whole - the tasks of standing against the false teachers, maintaining a pure life, and faithfully proclaiming the truth. This does fit the rest of the verse where Timothy is called to avoid "godless chatter" and "falsely called knowledge."

Turn away from godless chatter and the opposing ideas of what is falsely called knowledge,

In his final charge, Paul instructs to resist the false teachers. He is to "turn away from godless chatter" (cf. 1:16; 4:7). He is also to avoid "the opposing ideas of what is falsely called knowledge." The description of "the opposing ideas" as "falsely called knowledge" has led some to suggest that the author cannot be Paul because he is battling Gnosticism (from the Greek word gnw'si" [gnôsis ], "knowledge"), a heresy which will come to full flower at a time later than Paul. Fee has accurately assessed this conclusion: ". . . that is to make far too much of this language, the essential matters for a Gnostic heresy . . . are simply not found in 1 Timothy. Paul has previously had trouble with those who opposed his gospel in the name of wisdom and gnôsis (1 Cor 1:10-4:21; 8:1-13, . . . a semi-technical term for philosophy)." The relationship between the heresy in 1 Timothy and the similar one seen a few years earlier at Colosse (Col 2:1-10) is sufficient to explain Paul's use of the term.

6:21 which some have professed and in so doing have wandered from the faith.

Grace be with you.

These false teachers and their followers have unfortunately "wandered from the faith" (from hjstocevw , çstochço , "miss the mark with regard to the faith," BAGD).

Paul concludes the letter with a rather abrupt benediction: "Grace be with you." Paul's use of the plural "you" is a clear indication that he intends the letter to be read by the church at Ephesus. Perhaps Fee is correct in assessing this abrupt conclusion, which is very similar to the one in Galatians, as being a result of "the distress of the situation in both these churches" which call for an "all business" approach.

The final "amen" of the KJV is not in the earlier manuscripts of the book and was likely added to provide an appropriate conclusion to the book when it was read aloud.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: 1Ti 6:1

QUESTIONS & OBJECTIONS

"Isn’t it blasphemous to call the Bible ‘God’s Word’ when it makes Him look so bad?"

I am going to tell you some things about my father that will make him look bad. He regularly left my mother to fend for herself. I was once horrified to hear that he deliberately killed a helpless animal. Not only that, but he hit me (often).

Here’s the information that’s missing: The reason he left my mom during the day was to work to earn money to take care of her and their children. He killed the animal because it had been run over by a car and was suffering. He regularly chastened me because he loved me enough to teach me right from wrong (I was a brat).

Portions of the Bible that " make God look bad" merely reveal that we lack understanding. I never once questioned my dad’s integrity, because I trusted him (see Mar 10:15 ).

Introduction / Outline

Robertson: 1 Timothy (Book Introduction)

First Timothy

Probably a.d. 65 From Macedonia

By Way of Introduction

Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Ti_1:3) after his arrival from Rome, which was certainly before the burning of Rome in a.d. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Ti_1:3), possibly to Philippi as he had hoped (Phi_2:24). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy’s own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved.

JFB: 1 Timothy (Book Introduction)

GENUINENESS.--The ancient Church never doubted of their being canonical and written by Paul. They are in the Peschito Syriac version of the second century. MURATORI'S Fragment on the Canon of Scripture, at the close of the second century, acknowledges them as such. IRENÆUS [Against Heresies, 1; 3.3.3; 4.16.3; 2.14.8; 3.11.1; 1.16.3], quotes 1Ti 1:4, 1Ti 1:9; 1Ti 6:20; 2Ti 4:9-11; Tit 3:10. CLEMENT OF ALEXANDRIA [Miscellanies, 2, p. 457; 3, pp. 534, 536; 1, p. 350], quotes 1Ti 6:1, 1Ti 6:20; Second Timothy, as to deaconesses; Tit 1:12. TERTULLIAN [The Prescription against Heretics, 25; 6], quotes 1Ti 6:20; 2Ti 1:14; 1Ti 1:18; 1Ti 6:13, &c.; 2Ti 2:2; Tit 3:10-11. EUSEBIUS includes the three in the "universally acknowledged" Scriptures. Also THEOPHILUS OF ANTIOCH [To Autolychus, 3.14], quotes 1Ti 2:1-2; Tit 3:1, and CAIUS (in EUSEBIUS [Ecclesiastical History, 6.20]) recognizes their authenticity. CLEMENT OF ROME, in the end of the first century, in his first Epistle to the Corinthians [29], quotes 1Ti 2:8. IGNATIUS, in the beginning of the second century, in Epistle to Polycarp, [6], alludes to 2Ti 2:4. POLYCARP, in the beginning of the second century [Epistle to the Philippians, 4], alludes to 2Ti 2:4; and in the ninth chapter to 2Ti 4:10. Hegisippus, in the end of the second century, in EUSEBIUS [Ecclesiastical History, 3.32], alludes to 1Ti 6:3, 1Ti 6:20. ATHENAGORAS, in the end of the second century, alludes to 1Ti 6:16. JUSTIN MARTYR, in the middle of the second century [Dialogue with Trypho, 47], alludes to Tit 3:4. The Gnostic MARCION alone rejected these Epistles.

The HERESIES OPPOSED in them form the transition stage from Judaism, in its ascetic form, to Gnosticism, as subsequently developed. The references to Judaism and legalism are clear (1Ti 1:7; 1Ti 4:3; Tit 1:10, Tit 1:14; Tit 3:9). Traces of beginning Gnosticism are also unequivocal (1Ti 1:4). The Gnostic theory of a twofold principle from the beginning, evil as well as good, appears in germ in 1Ti 4:3, &c. In 1Ti 6:20 the term Gnosis ("science") itself occurs. Another Gnostic error, namely, that "the resurrection is past," is alluded to in 2Ti 2:17-18. The Judaism herein opposed is not that of the earlier Epistles, which upheld the law and tried to join it with faith in Christ for justification. It first passed into that phase of it which appears in the Epistle to the Colossians, whereby will-worship and angel-worship were superadded to Judaizing opinions. Then a further stage of the same evil appears in the Epistle to the Philippians (Phi 3:2, Phi 3:18-19), whereby immoral practice accompanied false doctrine as to the resurrection (compare 2Ti 2:18, with 1Co 15:12, 1Co 15:32-33). This descent from legality to superstition, and from superstition to godlessness, appears more matured in the references to it in these Pastoral Epistles. The false teachers now know not the true use of the law (1Ti 1:7-8), and further, have put away good conscience as well as the faith (1Ti 1:19; 1Ti 4:2); speak lies in hypocrisy, are corrupt in mind, and regard godliness as a means of earthly gain (1Ti 6:5 Tit 1:11); overthrow the faith by heresies eating as a canker, saying the resurrection is past (2Ti 2:17-18), leading captive silly women, ever learning yet never knowing the truth, reprobate as Jannes and Jambres (2Ti 3:6, 2Ti 3:8), defiled, unbelieving, professing to know God, but in works denying Him, abominable, disobedient, reprobate (Tit 1:15-16). This description accords with that in the Catholic Epistles of St. John and St. Peter, and, in the Epistle to the Hebrews. This fact proves the later date of these Pastoral Epistles as compared with Paul's earlier Epistles. The Judaism reprobated herein is not that of an earlier date, so scrupulous as to the law; it was now tending to immortality of practice. On the other hand, the Gnosticism opposed in these Epistles is not the anti-Judaic Gnosticism of a later date, which arose as a consequence of the overthrow of Judaism by the destruction of Jerusalem and the temple, but it was the intermediate phase between Judaism and Gnosticism, in which the Oriental and Greek elements of the latter were in a kind of amalgam with Judaism, just prior to the overthrow of Jerusalem.

The DIRECTIONS AS TO CHURCH GOVERNORS and ministers, "bishop-elders, and deacons," are such as were natural for the apostle, in prospect of his own approaching removal, to give to Timothy, the president of the Church at Ephesus, and to Titus, holding the same office in Crete, for securing the due administration of the Church when he should be no more, and at a time when heresies were rapidly springing up. Compare his similar anxiety in his address to the Ephesian elders (Act 20:21-30). The Presbyterate (elders; priest is a contraction from presbyter) and Diaconate had existed from the earliest times in the Church (Act 6:3; Act 11:30; Act 14:23). Timothy and Titus, as superintendents or overseers (so bishop subsequently meant), were to exercise the same power in ordaining elders at Ephesus which the apostle had exercised in his general supervision of all the Gentile churches.

The PECULIARITIES OF MODES OF THOUGHT AND EXPRESSION, are such as the difference of subject and circumstances of those addressed and those spoken of in these Epistles, as compared with the other Epistles, would lead us to expect. Some of these peculiar phrases occur also in Galatians, in which, as in the Pastoral Epistles, he, with his characteristic fervor, attacks the false teachers. Compare 1Ti 2:6; Tit 2:14, "gave Himself for us," with Gal 1:4; 1Ti 1:17; 2Ti 4:18, "for ever and ever," with Gal 1:5 : "before God," 1Ti 5:21; 1Ti 6:13; 2Ti 2:14; 2Ti 4:1, with Gal 1:20 : "a pillar," 1Ti 3:15, with Gal 2:9 : "mediator," 1Ti 2:5, with Gal 3:20 : "in due season," 1Ti 2:6; 1Ti 6:15; Tit 1:3 with Gal 6:9.

TIME AND PLACE OF WRITING.--The First Epistle to Timothy was written not long after Paul had left Ephesus for Macedon (1Ti 1:3). Now, as Timothy was in Macedon with Paul (2Co 1:1) on the occasion of Paul's having passed from Ephesus into that country, as recorded, Act 19:22; Act 20:1, whereas the First Epistle to Timothy contemplates a longer stay of Timothy in Ephesus, MOSHEIM supposes that Paul was nine months of the "three years" stay mostly at Ephesus (Act 20:31) in Macedonia, and elsewhere (perhaps Crete), (the mention of only "three months" and "two years," Act 19:8, Act 19:10, favors this, the remaining nine months being spent elsewhere); and that during these nine months Timothy, in Paul's absence, superintended the Church of Ephesus. It is not likely that Ephesus and the neighboring churches should have been left long without church officers and church organization, rules respecting which are giver in this Epistle. Moreover, Timothy was still "a youth" (1Ti 4:12), which he could hardly be called after Paul's first imprisonment, when he must have been at least thirty-four years of age. Lastly, in Act 20:25, Paul asserts his knowledge that the Ephesians should not all see his face again, so that 1Ti 1:3 will thus refer to his sojourn at Ephesus, recorded in Act 19:10, whence he passed into Macedonia. But the difficulty is to account for the false teachers having sprung up almost immediately (according to this theory) after the foundation of the Church. However, his visit recorded in Acts 19:1-41 was not his first visit. The beginning of the Church at Ephesus was probably made at his visit a year before (Act 18:19-21). Apollos, Aquila and Priscilla, carried on the work (Act 18:24-26). Thus, as to the sudden growth of false teachers, there was time enough for their springing up, especially considering that the first converts at Ephesus were under Apollos' imperfect Christian teachings at first, imbued as he was likely to be with the tenets of PHILO of Alexandria, Apollos' native town, combined with John the Baptist's Old Testament teachings (Act 18:24-26). Besides Ephesus, from its position in Asia, its notorious voluptuousness and sorcery (Act 19:18-19), and its lewd worship of Diana (answering to the Phœnician Ashtoreth), was likely from the first to tinge Christianity in some of its converts with Oriental speculations and Asiatic licentiousness of practices. Thus the phenomenon of the phase of error presented in this Epistle, being intermediate between Judaism and later Gnosticism (see above), would be such as might occur at an early period in the Ephesian Church, as well as later, when we know it had open "apostles" of error (Rev 2:2, Rev 2:6), and Nicolaitans infamous in practice. As to the close connection between this First Epistle and the Second Epistle (which must have been written at the close of Paul's life), on which ALFORD relies for his theory of making the First Epistle also written at the close of Paul's life, the similarity of circumstances, the person addressed being one and the same, and either in Ephesus at the time, or at least connected with Ephesus as its church overseer, and having heretics to contend with of the same stamp as in the First Epistle, would account for the connection. There is not so great identity of tone as to compel us to adopt the theory that some years could not have elapsed between the two Epistles.

However, all these arguments against the later date may be answered. This First Epistle may refer not to the first organization of the Church under its bishops, or elders and deacons, but to the moral qualifications laid down at a later period for those officers when scandals rendered such directions needful. Indeed, the object for which he left Timothy at Ephesus he states (1Ti 1:3) to be, not to organize the Church for the first time, but to restrain the false teachers. The directions as to the choice of fit elders and deacons refer to the filling up of vacancies, not to their first appointment. The fact of there existing an institution for Church widows implies an established organization. As to Timothy's "youth," it may be spoken of comparatively young compared with Paul, now "the aged" (Phm 1:9), and with some of the Ephesian elders, senior to Timothy their overseer. As to Act 20:25, we know not but that "all" of the elders of Ephesus called to Miletus "never saw Paul's face" afterwards, as he "knew" (doubtless by inspiration) would be the case, which obviates the need of ALFORD'S lax view, that Paul was wrong in this his positive inspired anticipation (for such it was, not a mere boding surmise as to the future). Thus he probably visited Ephesus again (1Ti 1:3; 2Ti 1:18; 2Ti 4:20, he would hardly have been at Miletum, so near Ephesus, without visiting Ephesus) after his first imprisonment in Rome, though all the Ephesian elders whom he had addressed formerly at Miletus did not again see him. The general similarity of subject and style, and of the state of the Church between the two Epistles, favors the view that they were near one another in date. Also, against the theory of the early date is the difficulty of defining, when, during Paul's two or three years' stay at Ephesus, we can insert an absence of Paul from Ephesus long enough for the requirements of the case, which imply a lengthened stay and superintendence of Timothy at Ephesus (see, however, 1Ti 3:14, on the other side) after having been "left" by Paul there. Timothy did not stay there when Paul left Ephesus (Act 19:22; Act 20:1; 2Co 1:1). In 1Ti 3:14, Paul says, "I write, hoping to come unto thee shortly," but on the earlier occasion of his passing from Ephesus to Macedon he had no such expectation, but had planned to spend the summer in Macedon, and the winter in Corinth, (1Co 16:6). The expression "Till I come" (1Ti 4:13), implies that Timothy was not to leave his post till Paul should arrive; this and the former objection, however, do not hold good against MOSHEIM'S theory. Moreover, Paul in his farewell address to the Ephesian elders prophetically anticipates the rise of false teachers hereafter of their own selves; therefore this First Epistle, which speaks of their actual presence at Ephesus, would naturally seem to be not prior, but subsequent, to the address, that is, will belong to the later date assigned. In the Epistle to the Ephesians no notice is taken of the Judaeo-Gnostic errors, which would have been noticed had they been really in existence; however, they are alluded to in the contemporaneous sister Epistle to Colossians (Col. 2:1-23).

Whatever doubt must always remain as to the date of the First Epistle, there can be hardly any as to that of the Second Epistle. In 2Ti 4:13, Paul directs Timothy to bring the books and cloak which the apostle had left at Troas. Assuming that the visit to Troas referred to is the one mentioned in Act 20:5-7, it will follow that the cloak and parchments lay for about seven years at Troas, that being the time that elapsed between the visit and Paul's first imprisonment at Rome: a very unlikely supposition, that he should have left either unused for so long. Again, when, during his first Roman imprisonment, he wrote to the Colossians (Col 4:14) and Philemon (Phm 1:24), Demas was with him; but when he was writing 2Ti 4:10, Demas had forsaken him from love of this world, and gone to Thessalonica. Again, when he wrote to the Ephesians, Colossians, Philippians, and Philemon, he had good hopes of a speedy liberation; but here in 2Ti 4:6-8, he anticipates immediate death, having been at least once already tried (2Ti 4:16). Again, he is in this Epistle represented as in closer confinement than he was when writing those former Epistles in his first imprisonment (even in the Philippians, which represent him in greater uncertainty as to his life, he cherished the hope of soon being delivered, Phi 2:24; 2Ti 1:16-18; 2Ti 2:9; 2Ti 4:6-8, 2Ti 4:16). Again (2Ti 4:20), he speaks of having left Trophimus sick at Miletum. This could not have been on the occasion, Act 20:15. For Trophimus was with Paul at Jerusalem shortly afterwards (Act 21:29). Besides, he would thus be made to speak of an event six or seven years after its occurrence, as a recent event: moreover, Timothy was, on that occasion of the apostle being at Miletum, with Paul, and therefore needed not to be informed of Trophimus' sickness there (Act 20:4-17). Also, the statement (2Ti 4:20), "Erastus abode at Corinth," implies that Paul had shortly before been at Corinth, and left Erastus there; but Paul had not been at Corinth for several years before his first imprisonment, and in the interval Timothy had been with him, so that he did not need to write subsequently about that visit. He must therefore have been liberated after his first imprisonment (indeed, Heb 13:23-24, expressly proves that the writer was in Italy and at liberty), and resumed his apostolic journeyings, and been imprisoned at Rome again, whence shortly before his death he wrote Second Timothy.

EUSEBIUS [Chronicles, Anno 2083] (beginning October, A.D. 67), says, "Nero, to his other crimes, added the persecution of Christians: under him the apostles Peter and Paul consummated their martyrdom at Rome." So JEROME [On Illustrious Men], "In the fourteenth year of Nero, Paul was beheaded at Rome for Christ's sake, on the same day as Peter, and was buried on the Ostian Road, in the thirty-seventh year after the death of our Lord." ALFORD reasonably conjectures the Pastoral Epistles were written near this date. The interval was possibly filled up (so CLEMENT OF ROME states that Paul preached as far as "to the extremity of the west") by a journey to Spain (Rom 15:24, Rom 15:28), according to his own original intention. MURATORI'S Fragment on the Canon of Scripture (about A.D. 170) also alleges Paul's journey into Spain. So EUSEBIUS, CHRYSOSTOM, and JEROME. Be that as it may, he seems shortly before his second imprisonment to have visited Ephesus, where a new body of elders governed the Church (Act 20:25), say in the latter end of A.D. 66, or beginning of 67. Supposing him thirty at his conversion, he would now be upwards of sixty, and older in constitution than in years, through continual hardship. Even four years before he called himself "Paul the aged" (Phm 1:9).

From Ephesus he went into Macedonia (1Ti 1:3). He may have written the First Epistle to Timothy from that country. But his use of "went," not "came," in 1Ti 1:3, "When I went into Macedonia," implies he was not there when writing. Wherever he was, he writes uncertain how long he may be detained from coming to Timothy (1Ti 3:14-15). BIRKS shows the probability that he wrote from Corinth, between which city and Ephesus the communication was rapid and easy. His course, as on both former occasions, was from Macedon to Corinth. He finds a coincidence between 1Ti 2:11-14, and 1Co 14:34, as to women being silent in Church; and 1Ti 5:17-18, and 1Co 9:8-10, as to the maintenance of ministers, on the same principle as the Mosaic law, that the ox should not be muzzled that treadeth out the corn; and 1Ti 5:19-20, and 2Co 13:1-4, as to charges against elders. It would be natural for the apostle in the very place where these directions had been enforced, to reproduce them in his letter.

The date of the Epistle to Titus must depend on that assigned to First Timothy, with which it is connected in subject, phraseology, and tone. There is no difficulty in the Epistle to Titus, viewed by itself, in assigning it to the earlier date, namely, before Paul's first imprisonment. In Act 18:18-19, Paul, in journeying from Corinth to Palestine, for some cause or other landed at Ephesus. Now we find (Tit 3:13) that Apollos in going from Ephesus to Corinth was to touch at Crete (which seems to coincide with Apollos' journey from Ephesus to Corinth, recorded in Act 18:24, Act 18:27; Act 19:1); therefore it is not unlikely that Paul may have taken Crete similarly on his way between Corinth and Ephesus; or, perhaps been driven out of his course to it in one of his three shipwrecks spoken of in 2Co 11:25-26; this will account for his taking Ephesus on his way from Corinth to Palestine, though out of his regular course. At Ephesus Paul may have written the Epistle to Titus [HUG]; there he probably met Apollos and gave the Epistle to Titus to his charge, before his departure for Corinth by way of Crete, and before the apostle's departure for Jerusalem (Act 18:19-21, Act 18:24). Moreover, on Paul's way back from Jerusalem and Antioch, he travelled some time in Upper Asia (Act 19:1); and it was then, probably, that his intention to "winter at Nicopolis" was realized, there being a town of that name between Antioch and Tarsus, lying on Paul's route to Galatia (Tit 3:12). Thus, First Timothy will, in this theory, be placed two and a half years later (Act 20:1; compare 1Ti 1:3).

ALFORD'S argument for classing the Epistle to Titus with First Timothy, as written after Paul's first Roman imprisonment, stands or falls with his argument for assigning First Timothy to that date. Indeed, HUG'S unobjectionable argument for the earlier date of the Epistle to Titus, favors the early date assigned to First Timothy, which is so much akin to it, if other arguments be not thought to counterbalance this. The Church of Crete had been just founded (Tit 1:5), and yet the same heresies are censured in it as in Ephesus, which shows that no argument, such as ALFORD alleges against the earlier date of First Timothy, can be drawn from them (Tit 1:10-11, Tit 1:15-16; Tit 3:9, Tit 3:11). But vice versa, if, as seems likely from the arguments adduced, the First Epistle to Timothy be assigned to the later date, the Epistle to Titus must, from similarity of style, belong to the same period. ALFORD traces Paul's last journey before his second imprisonment thus: To Crete (Tit 1:5), Miletus (2Ti 4:20), Colosse (fulfilling his intention, Phm 1:22), Ephesus (1Ti 1:3; 2Ti 1:18), from which neighborhood he wrote the Epistle to Titus; Troas, Macedonia, Corinth (2Ti 4:20), Nicopolis (Tit 3:12) in Epirus, where he had intended to winter; a place in which, as being a Roman colony, he would be free from tumultuary violence, and yet would be more open to a direct attack from foes in the metropolis, Rome. Being known in Rome as the leader of the Christians, he was probably [ALFORD] arrested as implicated in causing the fire in A.D. 64, attributed by Nero to the Christians, and was sent to Rome by the Duumvirs of Nicopolis. There he was imprisoned as a common malefactor (2Ti 2:9); his Asiatic friends deserted him, except Onesiphorus (2Ti 1:16). Demas, Crescens, and Titus, left him. Tychicus he had sent to Ephesus. Luke alone remained with him (2Ti 4:10-12). Under the circumstances he writes the Second Epistle to Timothy, most likely while Timothy was at Ephesus (2Ti 2:17; compare 1Ti 1:20; 2Ti 4:13), begging him to come to him before winter (2Ti 4:21), and anticipating his own execution soon (2Ti 4:6). Tychicus was perhaps the bearer of the Second Epistle (2Ti 4:12). His defense was not made before the emperor, for the latter was then in Greece (2Ti 4:16-17). Tradition represents that he died by the sword, which accords with the fact that his Roman citizenship would exempt him from torture; probably late in A.D. 67 or A.D. 68, the last year of Nero.

Timothy is first mentioned, Act 16:1, as dwelling in Lystra (not Derbe, compare Act 20:4). His mother was a Jewess named Eunice (2Ti 1:5); his father, "a Greek" (that is, a Gentile). As Timothy is mentioned as "a disciple" in Act 16:1, he must have been converted before, and this by Paul (1Ti 1:2), probably at his former visit to Lystra (Act 14:6); at the same time, probably, that his Scripture-loving mother, Eunice, and grandmother, Lois, were converted to Christ from Judaism (2Ti 3:14-15). Not only the good report given as to him by the brethren of Lystra, but also his origin, partly Jewish, partly Gentile, adapted him specially for being Paul's assistant in missionary work, laboring as the apostle did in each place, firstly among the Jews, and then among the Gentiles. In order to obviate Jewish prejudices, he first circumcised him. He seems to have accompanied Paul in his tour through Macedonia; but when the apostle went forward to Athens, Timothy and Silas remained in Berea. Having been sent back by Paul to visit the Thessalonian Church (1Th 3:2), he brought his report of it to the apostle at Corinth (1Th 3:6). Hence we find his name joined with Paul's in the addresses of both the Epistles to Thessalonians, which were written at Corinth. We again find him "ministering to" Paul during the lengthened stay at Ephesus (Act 19:22). Thence he was sent before Paul into Macedonia and to Corinth (1Co 4:17; 1Co 16:10). He was with Paul when he wrote the Second Epistle to Corinthians (2Co 1:1); and the following winter in Corinth, when Paul sent from thence his Epistle to the Romans (Rom 16:21). On Paul's return to Asia through Macedonia, he went forward and waited for the apostle at Troas (Act 20:3-5). Next we find him with Paul during his imprisonment at Rome, when the apostle wrote the Epistles to Colossians (Col 1:1), Philemon (Phm 1:1), and Philippians (Phi 1:1). He was imprisoned and set at liberty about the same time as the writer of the Hebrews (Heb 13:23). In the Pastoral Epistles, we find him mentioned as left by the apostle at Ephesus to superintend the Church there (1Ti 1:3). The last notice of him is in the request which Paul makes to him (2Ti 4:21) to "come before winter," that is about A.D. 67 [ALFORD]. EUSEBIUS [Ecclesiastical History, 3.42], reports that he was first bishop of Ephesus; and [NICOPHORUS, Ecclesiastical History, 3.11], represents that he died by martyrdom. If then, St. John, as tradition represents, resided and died in that city, it must have been at a later period. Paul himself ordained or consecrated him with laying on of his own hands, and those of the presbytery, in accordance with prophetic intimations given respecting him by those possessing the prophetic gift (1Ti 1:18; 1Ti 4:14 2Ti 1:6). His self-denying character is shown by his leaving home at once to accompany the apostle, and submitting to circumcision for the Gospel's sake; and also by his abstemiousness (noted in 1Ti 5:23) notwithstanding his bodily infirmities, which would have warranted a more generous diet. Timidity and a want of self-confidence and boldness in dealing with the difficulties of his position, seem to have been a defect in his otherwise beautiful character as a Christian minister (1Co 16:10; 1Ti 4:12; 2Ti 1:7).

The DESIGN of the First Epistle was: (1) to direct Timothy to charge the false teachers against continuing to teach other doctrine than that of the Gospel (1Ti. 1:3-20; compare Rev 2:1-6); (2) to give him instructions as to the orderly conducting of worship, the qualifications of bishops and deacons, and the selection of widows who should, in return for Church charity, do appointed service (1Ti. 2:1-6:2); (3) to warn against covetousness, a sin prevalent at Ephesus, and to urge to good works (1Ti. 6:3-19).

JFB: 1 Timothy (Outline)

• ADDRESS: PAUL'S DESIGN IN HAVING LEFT TIMOTHY AT EPHESUS, NAMELY, TO CHECK FALSE TEACHERS; TRUE USE OF THE LAW; HARMONIZING WITH THE GOSPEL; GOD'S GRACE IN CALLING PAUL, ONCE A BLASPHEMER, TO EXPERIENCE AND TO PREACH IT; CHARGES TO TIMOTHY. (1Ti. 1:1-20)
• PUBLIC WORSHIP. DIRECTION AS TO INTERCESSIONS FOR ALL MEN, SINCE CHRIST IS A RANSOM FOR ALL. THE DUTIES OF MEN AND WOMEN RESPECTIVELY IN RESPECT TO PUBLIC PRAYER. WOMAN'S SUBJECTION; HER SPHERE OF DUTY. (1Ti 2:1-15)
• RULES AS TO BISHOPS (OVERSEERS) AND DEACONS. THE CHURCH, AND THE GOSPEL MYSTERY NOW REVEALED TO IT, ARE THE END OF ALL SUCH RULES. (1Ti. 3:1-16) Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work."
• PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM. (1Ti. 4:1-16)
• GENERAL DIRECTIONS AS TO HOW TIMOTHY SHOULD DEAL WITH DIFFERENT CLASSES IN THE CHURCH. (1Ti. 5:1-25)
• EXHORTATIONS AS TO DISTINCTIONS OF CIVIL RANK; THE DUTY OF SLAVES, IN OPPOSITION TO THE FALSE TEACHINGS OF GAIN-SEEKERS; TIMOTHY'S PURSUIT IS TO BE GODLINESS, WHICH IS AN EVERLASTING POSSESSION: SOLEMN ADJURATION TO DO SO AGAINST CHRIST'S COMING; CHARGE TO BE GIVEN TO THE RICH. CONCLUDING EXHORTATION. (1Ti. 6:1-21)

TSK: 1 Timothy (Book Introduction)

This Epistle bears the impress of its genuineness and authenticity, which are corroborated by the most decisive external evidence; and its Divine inspiration is attested by the exact accomplishment of the prediction which it contains respecting the apostasy in the latter days. This prophecy is similar in the general subject to that in the second Epistle to the Thessalonians, though it differs in the particular circumstances; and exactly corresponds with that of the prophet Daniel on the same subject (Dan 11:38). This important prediction might be more correctly rendered, " Now the Spirit speaketh expressly, that in the latter times some shall apostatize from the faith, giving heed to erroneous spirits, and doctrines concerning demons, through the hypocrisy of liars, having their consciences seared with a hot iron, forbidding to marry, and commanding to abstain from meats," etc. How applicable these particulars are to the corruptions of the Church of Rome need scarcely be insisted on. The worship of saints in that church is essentially the same with the worship of demons among the heathen; which has been established in the world by books forged in the name of the Apostles and saints, by lying legends of their lives, by false miracles ascribed to their relics, and by fabulous dreams and relations; while celibacy was enjoined and practised under pretence of chastity, and abstinence under pretence of devotion. None but the SPIRIT OF GOD could foresee and foretell these remarkable events.

TSK: 1 Timothy 6 (Chapter Introduction)

Overview

1Ti 6:1, Of the duty of servants; 1Ti 6:3, Not to have fellowship with newfangled teachers; 1Ti 6:6, Godliness is great gain; 1Ti 6:10, and love of money the root of all evil; 1Ti 6:11, What Timothy is to fly, and what to follow; 1Ti 6:17, and whereof to admonish the rich; 1Ti 6:20, To keep the purity of true doctrine, and to avoid profane janglings.

Poole: 1 Timothy 6 (Chapter Introduction)

TIMOTHY CHAPTER 6

MHCC: 1 Timothy (Book Introduction)

The design of the epistle appears to be, that Timothy having been left at Ephesus, St. Paul wrote to instruct him in the choice of proper officers in the church, as well as in the exercise of a regular ministry. Also, to caution against the influence of false teachers, who by subtle distinctions and endless disputes, corrupted the purity and simplicity of the gospel. He presses upon him constant regard to the greatest diligence, faithfulness, and zeal. These subjects occupy the first four chapters; the fifth chapter instructs respecting particular classes; in the latter part, controversies and disputes are condemned, the love of money blamed, and the rich exhorted to good works.

MHCC: 1 Timothy 6 (Chapter Introduction)

(1Ti 6:1-5) The duty of Christians towards believing, as well as other masters.

(1Ti 6:6-10) The advantage of godliness with contentment.

(1Ti 6:11-16) A solemn charge to Timothy to be faithful.

(1Ti 6:17-21) The apostle repeats his warning to the rich, and closes with a blessing.

Matthew Henry: 1 Timothy (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to Timothy

Hitherto Paul's epistles were directed to churches; now follow some to particular persons: two to Timothy, one to Titus, and another to Philemon - all three ministers. Timothy and Titus were evangelists, an inferior order to the apostles, as appears by Eph 4:11, Some prophets, some apostles, some evangelists. Their commission and work was much the same with that of the apostles, to plant churches, and water the churches that were planted; and accordingly they were itinerants, as we find Timothy was. Timothy was first converted by Paul, and therefore he calls him his own son in the faith: we read of his conversion, Act 16:3.

The scope of these two epistles is to direct Timothy how to discharge his duty as an evangelist at Ephesus, where he now was, and where Paul ordered him for some time to reside, to perfect the good work which he had begun there. As for the ordinary pastoral charge of that church, he had very solemnly committed it to the presbytery, as appears from Act 20:28, where he charges the presbyters to feed the flock of God, which he had purchased with his own blood.

Matthew Henry: 1 Timothy 6 (Chapter Introduction)

I. He treats of the duty of servants (1Ti 6:1, 1Ti 6:2). II. Of false teachers (1Ti 6:3-5). III. Of godliness and covetousness (1Ti 6:6-10). IV. What Timothy was to flee, and what to follow (1Ti 6:11, 1Ti 6:12). V. A solemn charge (1Ti 6:13-16). VI. A charge for the rich (1Ti 6:17-19). And lastly, a charge to Timothy (1Ti 6:20, 1Ti 6:21).

Barclay: 1 Timothy (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO TIMOTHY AND TITUS

Personal Letters

1 and 2 Timothy and Titus have always been regarded as forming a separate group of letters, different from the other letters of Paul. The most obvious difference is that they, along with the little letter to Philemon, are written to persons, whereas all other Pauline letters are written to Churches. The Muratorian Canon, which was the earliest official list of New Testament books, says that they were written "from personal feeling and affection." They are private rather than public letters.

Ecclesiastical Letters

But it very soon began to be seen that, though these are personal and private letters, they have a significance and a relevance far beyond the immediate. In 1Ti_3:15 their aim is set down. They are written to Timothy "that you may know how one ought to behave in the household of God, which is the Church of the living God." So, then, it came to be seen that these letters have not only a personal significance, but also what one might call an ecclesiastical significance. The Muratorian Canon says of them that, though they are personal letters written out of personal affection, "they are still hallowed in the respect of the Catholic Church, and in the arrangement of ecclesiastical discipline." Tertullian said that Paul wrote "two letters to Timothy and one to Titus, which were composed concerning the state of the Church (de ecclesiastico statu)." It is not then surprising that the first name given to them was Pontifical Letters, that is, written by the pontifex, the priest, the controller of the Church.

Pastoral Letters

Bit by bit they came to acquire the name by which they are still known--The Pastoral Epistles. In writing of I Timothy Thomas Aquinas, as long ago as 1274, said, "This letter is as it were a pastoral rule which the Apostle delivered to Timothy." In his introduction to the second letter, he writes, "In the first letter he gives Timothy instructions concerning ecclesiastical order; in this second letter he deals with a pastoral care which should be so great that it will even accept martyrdom for the sake of the care of the flock." But this title, The Pastoral Epistles, really became affixed to these letters in 1726 when a great scholar, Paul Anton by name, gave a series of famous lectures on them under that title.

These letters then deal with the care and organization of the flock of God; they tell men how to behave within the household of God; they give instructions as to how Godhouse should be administered, as to what kind of people the leaders and pastors of the Church should be, and as to how the threats which endanger the purity of Christian faith and life should be dealt with.

The Growing Church

The supreme interest of these letters is that we get in them a picture of the infant Church. In those early days it was an island in a sea of paganism. The people in it were only one remove from their heathen origin. It would have been so easy for them to relapse into the pagan standards from which they had come; the tarnishing atmosphere was all around. It is most significant that missionaries tell us that of all letters the Pastoral Epistles speak most directly to the situation of the younger Churches. The situation with which they deal is being re-enacted in India, in Africa, in China every day. They can never lose their interest because in them we see, as nowhere else, the problems which continually beset the growing Church.

The Ecclesiastical Background Of The Pastorals

From the beginning these letters have presented problems to New Testament scholars. There are many who have felt that, as they stand, they cannot have come directly from the hand and pen of Paul. That this is no new feeling may be seen from the fact that Marcion, who, although he was a heretic, was the first man to draw up a list of New Testament books, did not include them among Paulletters. Let us then see what makes people doubt their direct Pauline authorship.

In them we are confronted with the picture of a Church with a fairly highly developed ecclesiastical organization. There are elders (1Ti_5:17-19 ; Tit_1:5-6 ); there are bishops, superintendents or overseers (1Ti_3:1-7 ; Tit_1:7-16 ); there are deacons (1Ti_3:8-13 ). From 1Ti_5:17-18 we learn that by that time elders were even salaried officials. The elders that rule well are to be counted worthy of a double pay and the Church is urged to remember that the labourer is worthy of his hire. There is at least the beginning of the order of widows who became so prominent later on in the early Church (1Ti_5:3-16 ). There is clearly here a quite elaborate structure within the Church, too elaborate some would claim for the early days in which Paul lived and worked.

The Days Of Creeds

It is even claimed that in these letters we can see the days of creeds emerging. The word faith changed its meaning. In the earliest days it is always faith in a person; it is the most intimate possible personal connection of love and trust and obedience with Jesus Christ. In later days it became faith in a creed; it became the acceptance of certain doctrines. It is said that in the Pastoral Epistles we can see this change emerging.

In the later days men will come who will depart from the faith and give heed to doctrines of devils (1Ti_4:1 ). A good servant of Jesus Christ must be nourished in the words of faith and good doctrine (1Ti_4:6 ). The heretics are men of corrupt minds, reprobate concerning the faith (2Ti_3:8 ). The duty of Titus is to rebuke men that they may be sound in the faith (Tit_1:13 ).

This comes out very particularly in an expression peculiar to the Pastorals. Timothy is urged to keep hold of "the truth that has been entrusted to you" (2Ti_1:14 ). The word for that has been entrusted is paratheke (G3866). Paratheke means a deposit which has been entrusted to a banker or someone else for safe-keeping. It is essentially something which must be handed back or handed on absolutely unchanged. That is to say the stress is on orthodoxy. Instead of being a close, personal relationship to Jesus Christ, as it was in the thrilling and throbbing days of the early Church, faith has become the acceptance of a creed. It is even held that in the Pastorals we have echoes of the earliest creeds.

"God was manifested in the flesh;

Vindicated in the Spirit;

Seen by angels;

Preached among the nations;

Believed on in the world;

Taken up in glory" (1Ti_3:16 ).

That indeed sounds like the fragment of a creed to be recited.

"Remember Jesus Christ, risen from the dead, descended from

David, as preached in my gospel" (2Ti_2:8 ).

That sounds like a reminder of a sentence from an accepted creed.

Within the Pastorals there undoubtedly are indications that the day of insistence on acceptance of a creed has begun, and that the days of the first thrilling personal discovery of Christ are beginning to fade.

A Dangerous Heresy

It is clear that in the forefront of the situation against which the Pastoral Epistles were written there was a dangerous heresy which was threatening the welfare of the Christian Church. If we can distinguish the various characteristic features of that heresy, we may be able to go on to identify it.

It was characterized by speculative intellectualism. It produced questions (1Ti_1:4 ); those involved in it doted about questions (1Ti_6:4 ); it dealt in foolish and unlearned questions (2Ti_2:23 ); its foolish questions are to be avoided (Tit_3:9 ). The word used in each case for questions is ekzetesis (compare G1567 and G2214), which means speculative discussion. This heresy was obviously one which was a play-ground of the intellectuals, or rather the pseudo-intellectuals of the Church.

It was characterized by pride. The heretic is proud, although in reality he knows nothing (1Ti_6:4 ). There are indications that these intellectuals set themselves on a plane above the ordinary Christian; in fact they may well have said that complete salvation was outside the grasp of the ordinary man and open only to them. At times the Pastoral Epistles stress the word all in a most significant way. The grace of God, which brings salvation, has appeared to all men (Tit_2:11 ). It is Godwill that all men should be saved and come to a knowledge of the truth (1Ti_2:4 ). The intellectuals tried to make the greatest blessings of Christianity the exclusive possession of a chosen few; and in contradistinction the true faith stresses the all-embracing love of God.

There were within that heresy two opposite tendencies. There was a tendency to asceticism. The heretics tried to lay down special food laws, forgetting that everything God has made is good (1Ti_4:4-5 ). They listed many things as impure, forgetting that to the pure all things are pure (Tit_1:15 ). It is not impossible that they regarded sex as something unclean and belittled marriage, and even tried to persuade those who were married to renounce it, for in Tit_2:4 the simple duties of the married life are stressed as being binding on the Christian.

But this heresy also issued in immorality. The heretics even invaded private houses and led away weak and foolish women in evil desires (2Ti_3:6 ). They professed to know God, but denied him by their deeds (Tit_1:16 ). They were out to impose upon people and to make money out of their false teaching. To them gain was godliness (1Ti_6:5 ); they taught and deceived for base gain (Tit_1:11 ).

On the one hand this heresy issued in an unchristian asceticism, and on the other it produced an equally unchristian immorality.

It was characterized, too, by words and tales and genealogies. It was full of godless chatter and useless controversies (1Ti_6:20 ). It produced endless genealogies (1Ti_1:4 ; Tit_3:9 ). It produced myths and fables (1Ti_1:4 ; Tit_1:14 ).

It was at least in some way and to some extent tied up with Jewish legalism. Amongst its devotees were those of the circumcision (Tit_1:10 ). The aim of the heretics was to be teachers of the law (1Ti_1:7 ). It pressed on men Jewish fables and the commandments of men (Tit_1:14 ).

Finally, these heretics denied the resurrection of the body. They said that any resurrection that a man was going to experience had been experienced already (2Ti_2:18 ). This is probably a reference to those who held that the only resurrection the Christian experienced was a spiritual one when he died with Christ and rose again with him in the experience of baptism (Rom_6:4 ).

The Beginnings Of Gnosticism

Is there any heresy which fits all this material? There is, and its name is Gnosticism. The basic thought of Gnosticism was that all matter is essentially evil and spirit alone is good. That basic belief had certain consequences.

The Gnostic believed that matter is as eternal as God; and that when God created the world he had to use this essentially evil matter. That meant that to them God could not be the direct creator of the world. In order to touch this flawed matter he had to send out a series of emanations--they called them aeons--each one more and more distant from himself until at last there came an emanation or aeon so distant that it could deal with matter and create the world. Between man and God there stretched a series of these emanations, each with his name and genealogy. So Gnosticism literally had endless fables and endless genealogies. If a man was ever to get to God, he must, as it were, ascend this ladder of emanations; and to do that he needed a very special kind of knowledge including all kinds of passwords to get him past each stage. Only a person of the highest intellectual calibre could hope to acquire this knowledge and know these passwords and so get to God.

Further, if matter was altogether evil, the body was altogether evil. From that, two opposite possible consequences sprang. Either the body must be held down so that a rigorous asceticism resulted, in which the needs of the body were as far as possible eliminated and its instincts, especially the sex instinct, as far as possible destroyed; or it could be held that, since it was evil, it did not matter what was done with the body and its instincts and desires could be given full rein. The Gnostic therefore became either an ascetic or a man to whom morality had ceased to have any relevance at all.

Still further, if the body was evil, clearly there could be no such thing as its resurrection. It was not the resurrection of the body but its destruction to which the Gnostic looked forward.

All this fits accurately the situation of the Pastoral Epistles. In Gnosticism we see the intellectualism, the intellectual arrogance, the fables and the genealogies, the asceticism and the immorality, the refusal to contemplate the possibility of a bodily resurrection, which were part and parcel of the heresy against which the Pastoral Epistles were written.

One element in the heresy has not yet been fitted into place--the Judaism and the legalism of which the Pastoral Epistles speak. That too finds its place. Sometimes Gnosticism and Judaism joined hands. We have already said that the Gnostics insisted that to climb the ladder to God a very special knowledge was necessary; and that some of them insisted that for the good life a strict asceticism was essential. It was the claim of certain of the Jews that it was precisely the Jewish law and the Jewish food regulations which provided that special knowledge and necessary asceticism; and so there were times when Judaism and Gnosticism went hand in hand.

It is quite clear that the heresy at the back of the Pastoral Epistles was Gnosticism. Some have used that fact to try to prove that Paul could have had nothing to do with the writing of them, because, they say, Gnosticism did not emerge until much later than Paul. It is quite true that the great formal systems of Gnosticism, connected with such names as Valentinus and Basilides, did not arise until the second century; but these great figures only systematized what was already there. The basic ideas of Gnosticism were there in the atmosphere which surrounded the early Church, even in the days of Paul. It is easy to see their attraction, and also to see that, if they had been allowed to flourish unchecked, they could have turned Christianity into a speculative philosophy and wrecked it. In facing Gnosticism, the Church was facing one of the gravest dangers which ever threatened the Christian faith.

The Language Of The Pastorals

The most impressive argument against the direct Pauline origin of the Pastorals is a fact which is quite clear in the Greek but not so clear in any English translation. The total number of words in the Pastoral Epistles is 902, of which 54 are proper names; and of these 902 words, no fewer than 306 never occur in any other of Paulletters. That is to say more than a third of the words in the Pastoral Epistles are totally absent from Paulother letters. In fact 175 words in the Pastoral Epistles occur nowhere else in the New Testament at all; although it is only fair to say that there are 50 words in the Pastoral Epistles which occur in Paulother letters and nowhere else in the New Testament.

Further, when the other letters of Paul and the Pastorals say the same thing they say it in different ways, using different words and different turns of speech to express the same idea.

Again, many of Paulfavourite words are absent entirely from the Pastoral Epistles. The words for the cross (stauros, G4716) and to crucify (stauroun, G4717) occur 27 times in Paulother letters, and never in the Pastorals. Eleutheria (G1657) and the kindred words which have to do with freedom occur 29 times in Paulother letters, and never in the Pastorals. Huios (G5207), "son," and huiothesia (G5206), "adoption," occur 46 times in Paulother letters, and never in the Pastorals.

Moreover, Greek has many more of those little words called particles and enclitics than English has. Sometimes they indicate little more than a tone of voice; every Greek sentence is joined to its predecessor by one of them; and they are often virtually untranslatable. Of these particles and enclitics there are 112 which Paul uses altogether 932 times in his other letters that never occur in the Pastorals.

There is clearly something which has to be explained here. The vocabulary and the style make it hard to believe that Paul wrote the Pastoral Epistles in the same sense as he wrote his other letters.

PaulActivities In The Pastorals

But perhaps the most obvious difficulty of the Pastorals is that they show Paul engaged in activities for which there is no room in his life as we know it from the book of Acts. He has clearly conducted a mission in Crete (Tit_1:5 ). And he proposes to spend a winter in Nicopolis, which is in Epirus (Tit_3:12 ). In Paullife as we know it that particular mission and that particular winter just cannot be fitted in. But it may well be that just here we have stumbled on the solution to the problem.

Was Paul Released From His Roman Imprisonment?

Let us sum up. We have seen that the Church organization of the Pastorals is more elaborate than in any other Pauline letter. We have seen that the stress on orthodoxy sounds like second or third generation Christianity, when the thrill of the new discovery is wearing off and the Church is on the way to becoming an institution. We have seen that Paul is depicted as carrying out a mission or missions which cannot be fitted into the scheme of his life as we have it in Acts. But Acts leaves it quite uncertain what happened to Paul in Rome. It ends by telling us that he lived for two whole years in a kind of semi-captivity, preaching the gospel without hindrance (Act_28:30-31 ). But it does not tell us how that captivity ended, whether in Paulrelease or his execution. It is true that the general assumption is that it ended in his condemnation and death; but there is a by no means negligible stream of tradition which tells that it ended in his release, his liberty for two or three further years, his reimprisonment and his final execution about the year A.D. 67.

Let us look at this question, for it is of the greatest interest.

First, it is clear that when Paul was in prison in Rome, he did not regard release as impossible; in fact, it looks as if he expected it. When he wrote to the Philippians, he said that he was sending Timothy to them, and goes on, "And I trust in the Lord that shortly I myself shall come also" (Phi_2:24 ). When he wrote to Philemon, sending back the runaway Onesimus, he says, "At the same time prepare a guest room for me, for I am hoping through your prayers to be granted to you" (Phm_1:22 ). Clearly he was prepared for release, whether or not it ever came.

Second, let us remember a plan that was very dear to Paulheart. Before he went to Jerusalem on that journey on which he was arrested, he wrote to the Church at Rome, and in that letter he is planning a visit to Spain. "I hope to see you in passing," he writes, "as I go to Spain." "I shall go on by way of you," he writes, "to Spain" (Rom_15:24 , Rom_15:28 ). Was that visit ever paid?

Clement of Rome, when he wrote to the Church at Corinth about A.D. 90, said of Paul that he preached the gospel in the East and in the West; that he instructed the whole world (that is, the Roman Empire) in righteousness; and that he went to the extremity (terma, the terminus) of the West, before his martyrdom. What did Clement mean by the extremity of the West? There are many who argue that he meant nothing more than Rome. Now it is true that someone writing away in the East in Asia Minor would probably think of Rome as the extremity, of the West. But Clement was writing from Rome; and it is difficult to see that for anyone in Rome the extremity of the West could be anything else but Spain. It certainly seems that Clement believed that Paul reached Spain.

The greatest of all the early Church historians was Eusebius. In his account of Paullife he writes: "Luke who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul had spent two whole years at Rome as a prisoner at large, and preached the word of God without constraint. Thus, after he had made his defence, it is said that the Apostle was sent again on the ministry of preaching, and that on coming to the same city a second time he suffered martyrdom" (Eusebius: Ecclesiastical History, 2.22.2). Eusebius has nothing to say about Spain, but he did know the story that Paul had been released from his first Roman imprisonment.

The Muratorian Canon, that first list of New Testament books, describes Lukescheme in writing Acts: "Luke related to Theophilus events of which he was an eye-witness, as also, in a separate place, he evidently declares the martyrdom of Peter (he probably refers to Luk_22:31-32 ); but omits the journey of Paul from Rome to Spain."

In the fifth century, two of the great Christian fathers are definite about this journey. Chrysostom in his sermon on 2Ti_4:20 says: "Saint Paul after his residence in Rome departed to Spain." Jerome in his Catalogue of Writers says that Paul "was dismissed by Nero that he might preach Christgospel in the West."

Beyond doubt a stream of tradition held that Paul journeyed to Spain.

This is a matter on which we will have to come to our own decision. The one thing which makes us doubt the historicity of that tradition is that in Spain itself there is not and never was any tradition that Paul had worked and preached there, no stories about him, no places connected with his name. It would be indeed strange if the memory of such a visit had become totally obliterated. It could well be that the whole story of Paulrelease and journey to the west arose simply as a deduction from his expressed intention to visit Spain (Rom 15 ). Most New Testament scholars do not think that Paul was released from his imprisonment; the general consensus of opinion is that his only release was by death.

Paul And The Pastoral Epistles

What then shall we say of Paulconnection with these letters? If we can accept the tradition of his release, and of his return to preaching and teaching, and of his death as late as A.D. 67, we might well believe that as they stand they came from his hand. But, if we cannot believe that--and the evidence is on the whole against it--are we to say that they have no connection with Paul at all?

We must remember that the ancient world did not think of these things as we do. It would see nothing wrong in issuing a letter under the name of a great teacher, if it was sure that the letter said the things which that teacher would say under the same circumstances. To the ancient world it was natural and seemly that a disciple should write in his mastername. No one would have seen anything wrong in one of Pauldisciples meeting a new and threatening situation with a letter under Paulname. To regard that as forgery is to misunderstand the mind of the ancient world. Are we then to swing completely to the other extreme and say that some disciple of his issued these letters in Paulname years after he was dead, and at a time when the Church was much more highly organized than ever it was during his lifetime?

As we see it, the answer is no. It is incredible that any disciple would put into Paulmouth a claim to be the chief of sinners (1Ti_1:15 ); his tendency would be to stress Paulholiness, not to talk about his sin. It is incredible that anyone writing in the name of Paul would give Timothy the homely advice to drink a little wine for the sake of his health (1Ti_5:23 ). The whole of 2Tim 4 is so personal and so full of intimate, loving details that no one but Paul could have written it.

Wherein lies the solution? It may well be that something like this happened. It is quite obvious that many letters of Paul went lost. Apart from his great public letters, he must have had a continuous private correspondence; and of that we possess only the little letter to Philemon. It may well be that in the later days there were some fragments of Paulcorrespondence in the possession of some Christian teacher. This teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with heresy from without and from within. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. He had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he amplified them and made them supremely relevant to the contemporary situation and sent them out to the Church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy; but we think that the form of the letters is due to a Christian teacher who summoned the help of Paul when the Church of the day needed the guidance which only he could give.

FURTHER READING

Timothy

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Timothy 6 (Chapter Introduction)

How To Be A Slave And A Christian (1Ti_6:1-2)

False Teachers And False Teaching (1Ti_6:3-5)

The Characteristics Of The False Teacher (1Ti_6:3-5 Continued)

The Crown Of Content (1Ti_6:6-8)

The Peril Of The Love Of Money (1Ti_6:9-10)

Challenge To Timothy (1Ti_6:11-16)

Memories Which Inspire (1Ti_6:11-16 Continued)

Advice To The Rich (1Ti_6:17-19)

A Faith To Hand On (1Ti_6:20-21)

Constable: 1 Timothy (Book Introduction)

Introduction

Historical background

Timothy apparently became a Christian as a result of Paul's missionary work in Lystra (Acts 14:6-23). He joined Paul on the second missionary journey when the apostle's evangelistic team passed through that area where Timothy lived (Acts 16:1-3). On the second journey Timothy helped Paul in Troas, Philippi, Berea, Thessalonica, Athens, and Corinth. During the third journey he was with Paul in Ephesus. From there Paul sent him to Macedonia (Acts 19:22). Later he was with Paul in Macedonia (2 Cor. 1:1, 19) and apparently traveled with the apostle to Corinth (Rom. 16:21). On the return trip to Ephesus, Timothy accompanied Paul through Macedonia as far as Troas (Acts 20:3-6). Still later Timothy was with Paul in Rome (Col. 1:1; Phile. 1; Phil. 1:1), and from there he probably made a trip to Philippi (Phil. 2:19-23).

At the end of the Book of Acts, Paul was under house arrest in Rome (Acts 28:30-31). Our knowledge of his activities after that time comes mainly from scanty references in his epistles and conjectures since we have no canonical history of his work.

Following his trial before Caesar and his acquittal, Paul evidently left Rome. He made his way eastward and eventually arrived in Ephesus. While in Ephesus Paul doubtless visited other churches in the area and later set out for Macedonia and probably for other provinces intending to continue his pioneer missionary work (cf. Rom. 15:24, 28). When Paul departed from Ephesus he left Timothy in charge as his special representative to continue the work there (1 Tim. 1:3). Sometime after that Timothy evidently wrote to Paul probably asking if he could leave Ephesus perhaps to rejoin Paul. Paul responded with this letter in which he instructed Timothy to remain in Ephesus and to continue his needed ministry until Paul would rejoin him there (3:14; 4:13).

Timothy's function in Ephesus was to represent Paul to the church.¹ He evidently was not an elder in that church. Paul spoke of the Ephesian elders in this epistle as individuals different from Timothy.

When Paul had met with the Ephesian elders toward the end of his third missionary journey, he had warned them about false teachers who would arise in their midst (Acts 20:29-30). This situation had happened (cf. 1:6; 6:21; 2 Tim. 2:18). Evidently Hymenaeus and Alexander were two of those "wolves" (1:20). Paul alluded to others in this epistle as well (1:3-11; 4:1-5; 6:3-10). We shall consider their errors in the exposition to follow.

If Caesar released Paul from prison in Rome in the early 60s A.D., he may have written this epistle in the middle 60s, perhaps 63-66 A.D. Paul's reference to his going from Ephesus to Macedonia (1:3) suggests that he may have been in Macedonia when he wrote 1 Timothy. Nevertheless, since we have no other references to guide us, he could have been in any one of a number of other provinces as well.

The authorship of the Pastorals is a major critical problem in New Testament studies, but I believe the arguments for Pauline authorship are most convincing.²

"The majority of modern scholars maintain that the Pastoral Epistles are pseudepigraphical--that is, written pseudonymously (in Paul's name) sometime after Paul's death (so Dibelius and Conzelmann, Brox, Barrett, Hanson, Houlden, Karris, Hultgren). Most today locate these three letters around the turn of the century, suggesting that the author aimed to revive Pauline teaching for his day or to compose a definitive and authoritative Pauline manual for denouncing heresy in the postapostolic church."³

Purpose

First and 2 Timothy and Titus are called "Pastoral Epistles" because Paul wrote them to pastors (shepherds) of churches outlining their pastoral duties.⁴ Their main pastoral duties were to defend sound doctrine and to maintain sound discipline.⁵

"The pastoral Epistles are primarily practical rather than theological. The emphasis lies rather on the defense of doctrine than on its explication or elaboration. The distinctively doctrinal passages comprise only a small part of the whole; Timothy and Titus had already been instructed."⁶

Message⁷

All three of the Pastoral Epistles (1 and 2 Timothy and Titus) deal with the same subject: the order of the local church. Paul had already expounded the doctrines of the church universal and the ministry of the saints in Christ's body in his other epistles. In these he also gave some direction concerning life in the local churches. Now in the Pastorals he expounded on the effective operation of the local church as a microcosm of the universal church. Remember that the church is people.

First Timothy deals with two aspects of the subject of order in the local church: the life of the church, and the leadership of the church. Titus elaborates on the leadership of the church. Second Timothy elaborates on the life of the church. First Timothy is more general and fundamental. Titus expounds how to set the church in order, and 2 Timothy expounds the leader's personal responsibility.

In 1 Timothy, Paul taught that the function of the local church is to proclaim God's truth in the world. He also taught that the function of the church leaders (Timothy and the elders) is to expound God's truth in the church. The purpose for which the church exists is the proclamation of God's truth in the world. The purpose for which the leaders of the church exist is the exposition of God's truth in the church. This is the message statement.

These are the same points Paul made in Ephesians 4:11-12 concerning the universal church. The saints are to do the work of the ministry, and the gifted men (apostles, prophets, etc.) are to equip the saints for their work. In 1 Timothy he applied the same truth to the local church.

On the one hand then the purpose of the church is to declare God's truth to the world (3:14-16). The key terms in this central passage are "church" and "mystery of godliness."

The local church is an instrument God designed to support and display His truth. Every individual believer is a light in a dark world. God has called us to let our light shine among men (Matt. 5:14-16).

The local church exists to support and display the light of the testimony of believers, not only individually but also corporately.

The "mystery of godliness" is essentially Christ. It is more broadly the truth that the church proclaims that centers on Christ. It is a mystery in that we know it only by special revelation. "Godliness" means piety. This word describes faith in Christ worked out in everyday living. Where does one find godliness? We see it in concrete manifestation in Jesus Christ (3:16). Paul summarized the three stages of His ministry in the three couplets of an ancient hymn. These are His past humiliation, His present proclamation, and His future glorification.

The purpose of the local church then is to proclaim godliness. We do this by presenting Christ and by demonstrating before the world godlike behavior ourselves by the power of the Holy Spirit. Audio witness builds on visual witness.

The purpose of the leaders of the local church, in the second place, is to expound the truth in the church. Church leaders do this by teaching, by exhortation, and by example. The exposition of the truth is not only spoken or written communication (teaching) followed by intellectual comprehension. It also requires encouragement and sensitivity to the condition of the learners (exhortation). The church leader prepares others to reveal God's truth most importantly by exemplifying the truth and illustrating it in his or her life. Truth must be incarnate in the teacher before the learner can thoroughly grasp it. God did this for us in the incarnation of His Son. Jesus said, "You are the light of the world," not, "You announce the light of the world."

Paul drew several implications from these truths.

Notice first some implications concerning the purpose of the local church.

In view of its purpose the local church must be careful to present an unchanged gospel. There must be no majoring in the minors, no claim to "higher knowledge," and no distortion of the truth. In this epistle Paul warned Timothy about all these threats to the purity of God's truth. Preachers and teachers take note. We should be creative in delivering the message, but we must not be creative in the content of the message.

Second, the local church's worship must be unceasing. This was Paul's point when he gave instructions concerning the priority of prayer in church life (2:1-7).

Third, the local church must persevere in its ministry without failing. If it is to do this it needs leaders who incarnate the truth and consistently minister to and motivate the saints. Thus the need for qualified leaders is obvious (3:1-13). Personal example is every bit as important as persuasive explanation.

Note also some implications of the truth that the purpose of the church leader is to expound God's truth to the saints. These are the same as those already pointed out for the church, but they are true of the leader on a personal level.

First, the leader must be absolutely loyal to the truth. "Preach the Word!" (2 Tim. 4:2).

Second, his behavior toward others must be consistent. He must have a deep commitment to fulfilling his purpose of being a good example as well as to his purpose of communicating verbally.

Third, in his personal life he must persevere. He must continue to let God's truth sit in judgment on his life. He must continue to be responsive to the truth. He must also continue to behave in harmony with the truth. Watch out for spiritual calluses.

By way of application let me point out three things the church needs to watch out for and then three things the church leader should beware of. They are very similar.

The local church, Paul warns in this epistle, should beware of false doctrine. By this I mean any doctrine that deviates from the essential teaching of the faith. This will weaken her testimony to the world. Guard the doctrine of your church.

Second, the church should beware of a failure in prayer. This will hinder both her witness to the world and her own growth in godliness (cf. James 4:2; John 15:5).

Third, the church should beware of feeble government. By feeble government I mean government by elders and deacons who lack godly character. Too often church leaders gain appointment for other reasons. Church oversight must fulfill the purposes of God's truth by men who incarnate God's truth. Don't recognize elders too soon, or at all, if they are unqualified.

The dangers to the church leader correspond to these. There must be no failure in his doctrine, nor in his duty, nor in his diligence. If we know and respond to God's truth we will be free from those influences that would hinder us from fulfilling our ministry.

Teaching is life-changing not only to the extent people understand it and appreciate its importance but also to the extent that the life of the teacher illustrates it. We can be completely orthodox and effective in our methods of presentation. However if our life does not harmonize with what we say, those who listen will reject what we say. Not only does our preaching then become ineffective, it also becomes blasphemous. The life of the preacher can promote the growth of his church as much as his pastoral skill. People will put up with many deficiencies, and we all have many, if they can have a good example of a sincere Christian. You can be effective because you have God's Word, God's Spirit, and God's grace.

Constable: 1 Timothy (Outline)

Outline

I. Salutation 1:1-2

II. Timothy's mission in Ephesus 1:3-20

A. The task Timothy faced 1:3-11

B. Exhortations to be faithful 1:12-20

1. A positive encouragement 1:12-17

2. A negative warning 1:18-20

III. Instructions concerning the life of the local church 2:1-4:5

A. The priority of prayer in church life 2:1-7

B. The primary responsibilities of the men and the women in church meetings 2:8-15

C. The qualifications for church leaders 3:1-13

1. Qualifications for elders 3:1-7

2. Qualifications for deacons 3:8-13

D. The nature of the local church 3:14-16

E. The problem of apostasy in the church 4:1-5

IV. Instructions concerning leadership of the local church 4:6-5:25

A. The leader's personal life and public ministry 4:6-16

B. Basic principles of effective interpersonal relationships 5:1-2

C. How to deal with widows and elders 5:3-25

1. Provisions for widows 5:3-16

2. The discipline and selection of elders 5:17-25

V. Instructions for groups within the church 6:1-19

A. Slaves 6:1-2

B. False teachers 6:3-10

C. Those committed to Christ 6:11-16

D. The wealthy 6:17-19

VI. Concluding charge and benediction 6:20-21

Constable: 1 Timothy

1 Timothy

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Smith, Jay E. "Can Fallen Leaders Be Restored to Leadership? Bibliotheca Sacra 151:604 (October-December 1994):455-80.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Timothy (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO TIMOTHY.

INTRODUCTION.

St. Paul passing through Lycaonia, about the year 51, some of the brethren at Derbe or Lystra recommended to him a disciple, by name Timothy, who from his infancy had studied the Holy Scriptures. St. Paul took him, making him his companion and fellow-labourer in the gospel: and not to offend the Jews, who could not be ignorant that Timothy's father was a Gentile, he caused him to be circumcised. Afterwards he ordained him bishop of Ephesus. (Witham) --- St. Paul writes this epistle to his beloved Timothy, to instruct him in the duties of a bishop, both in respect to himself and to his charge; and that he ought to be well informed of the good morals of those on whom he was to impose hands: Impose not hands lightly upon any man. He tells him also how he should behave towards his clergy. This epistle was written about thirty-three years after our Lord's ascension; but where it was written is uncertain: the more general opinion is, that it was in Macedonia. (Challoner) --- After his epistles to the Churches, now follow those to particular persons; to Timothy and Titus, who were bishops, and to Philemon. Timothy was the beloved disciple of St. Paul, whom he frequently styles his son; but it is not certain that they were at all related. After having accompanied the apostle in many of his travels, the latter at last ordained him bishop, and fixed him permanently at Ephesus. Shortly after he wrote him this epistle, to instruct him in the episcopal duties, as he was but young for those great functions. He might be then about thirty-five. He mentions, likewise, in short the chief heresies which were then making mischief at Ephesus, and gives regulations and instructions for different states of persons in the Church. St. Timothy, who had been so long the disciple of St. Paul, and who never left him except when ordered by his master, could not be ignorant of his duties, but it was destined for the use of bishops of every age. Hence St. Augustine says that such as are destined to serve the Church, should have continually before their eyes the two epistles to Timothy and that to Titus.

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Gill: 1 Timothy (Book Introduction)

INTRODUCTION TO 1 TIMOTHY

Timothy, to whom this epistle is written, was eminent for his early piety and acquaintance with the sacred Scriptures; his mother was a Jewess, and his father a Greek, which was the reason why he was not circumcised in his infancy. Mention is made in the second epistle to him of his mother Eunice, and grandmother Lois, as believers, and of his knowledge of the Scriptures from a child: this excellent person the apostle meeting with at Lystra, and having a good report of him from the brethren there, he chose him to be his companion in his travels, and to assist him in the spread of the Gospel; and knowing that it would be very disagreeable to the Jews to hear the word of God from the lips of an uncircumcised person, he took him and circumcised him, becoming all things to all, that he might gain some. This being done, he went along with him into several parts, and he made great use of him, in preaching the word, planting churches, and writing epistles; he sent him to various places with messages from him, to Corinth, Philippi, and Thessalonica; and now had left him at Ephesus, where he besought him to abide for a while; for that he was the bishop, pastor, or overseer of that church is not likely, since his residence here was not constant, and was afterwards called away from hence by the apostle, who desired his stay there, under whom, and by whose directions, he acted while there; and seeing that this church had elders, bishops, or overseers, whom the Holy Ghost had set over them, whom the apostle called to him at Miletus, and gave them some advice and instructions. The design of Timothy's continuance there was to check growing errors and heresies, and to take care of, and preserve the discipline of God's house; and to charge him with these things was the design of this epistle; in which he teaches him how to behave himself in the church of God, by taking heed to his doctrine and conversation; and gives rules relating to the qualifications of bishops and deacons, and to the care of widows, and with regard to church censures, and the becoming walk and conversation of all sorts of persons of every office, age, sex, rank, and order. This epistle is thought to be written about the year 55.

Gill: 1 Timothy 6 (Chapter Introduction)

INTRODUCTION TO 1 TIMOTHY 6

In this chapter the apostle gives some instructions to servants; lays down some rules, by which to judge of false teachers; advises to contentment; exposes the sin of covetousness; exhorts Timothy to avoid sin, and follow after things that are good, to be constant in his warfare, the issue of which would be eternal life; gives him a charge with respect to himself, and orders him what he should enjoin others, particularly the rich, and what he should do himself; and wishes grace unto him, to enable him to discharge his duty. The instructions to servants are of two sorts; first, to such who had unbelieving masters, whom they ought to honour and obey; that the name and doctrine of Christ be not evil spoken of: and then to such as had believing masters, that they despise them not being brethren, but should the more cheerfully serve them; because believers in Christ, beloved of God, and partakers of his grace; which duties are worthy to be insisted upon in the Gospel ministry, 1Ti 6:1, and such who teach not these things are to be accounted false teachers, whose characters are given in several particulars; as men unsound, proud, ignorant, quarrelsome, and covetous, and to be withdrawn from, 1Ti 6:3. And from hence the apostle exhorts to contentment; and argues for it, partly from the gain of it along with godliness; and partly from the consideration of what men are, when they come into the world, and what they will be, when they go out of it; and also from having food and raiment, which include all the necessaries of life, 1Ti 6:6. And then he exposes the folly and danger of covetousness, being the root of all evil; an enemy to true religion and godliness; and the cause of ruin and destruction, 1Ti 6:9. Wherefore he addresses himself to Timothy, in particular, to avoid everything of this kind; and to follow the reverse of those things that were in the false teachers; to fight the good fight of faith, and then lay hold on eternal life; to which he encourages him, from his calling, and the profession he had made, in a very public manner, 1Ti 6:11. And then follows a solemn charge unto him, given him before God and Christ; that he would observe what had been commanded him in the most perfect manner, until the appearance of Christ; which is certain, and may be concluded will be, from the various epithets of God; who will make him manifest in his own time, 1Ti 6:13. To which is added an injunction on Timothy to charge rich men not to be elated with their riches, nor trust in them, since they are uncertain things; but in God, from whom they have received such a plentiful measure of them; that they be beneficent to others, which will turn to their own advantage in the issue, 1Ti 6:17. And to close all, he is very urgent upon Timothy, to keep the Gospel pure and uncorrupt, he was intrusted with; and avoid everything that was opposite to it, as profane and mere babbling, and having only a show of knowledge, but not that itself; and the rather, since some profane teachers and professors of the Gospel had erred from it: and concludes with wishing him grace, to enable him to attend to the several instructions which had been given him, 1Ti 6:20.

College: 1 Timothy (Book Introduction)

FOREWORD

A movement which prides itself in its back-to-the-Bible underpinnings and its plea for unity should welcome any effort of the stature of the College Press NIV Bible Commentary. The exegesis of the biblical text must always be at the heart of who we are, and the effort to do so in a way that reaches across lines that have divided our movement signals an emphasis on the original hallmarks of the movement.

Having taught Bible and Greek at David Lipscomb University for eleven years, I have come to appreciate how many good commentaries there are on nearly every book in the New Testament. I am, in some ways, reluctant about adding another book to that pile. All of those commentaries have helped to shape my understanding of the biblical text for its original audiences and its import for Christians today.

I especially want to thank my family who have supported me and encouraged me when I spend hours at my computer typing away, my students whose questions have always caused me to look at the biblical text in fresh ways, and my colleagues who have always served as a constant encouragement.

When I was asked to participate as an author in this project, I was hesitant. When I was asked to write on Timothy and Titus, I was even more hesitant. To be a part of this series is an honor. To undertake writing a commentary on 1 and 2 Timothy and Titus is a challenging task. This is, after all, the section of Scripture that has fueled the debate about the role of women, has been at the heart of effort to redefine church leadership, and has provided encouragement to those who feel as if they "have fought the good fight" and are about to "finish the course." I began the study hoping for wonderful insights, and, although I gained a few, I came out of the study convinced that many of the more traditional interpretations were still reasonable. I discovered that, although I did not have all the answers, Paul's advice to those two young preachers and to their churches still made sense both for Paul's original audiences and for the preacher and his church today. May we today heed the words of Paul to "guard what has been entrusted to" our care and to "preach the Word."

-College Press New Testament Commentary: with the NIV

GENERAL INTRODUCTION

While several passages in 1 and 2 Timothy and Titus have provided the fodder for tomes of theological discussion (e.g., 1 Tim 2:9-15 and the role of women; 1 Tim 3:11 and deaconesses; 1 Tim 3:1-8 and Titus 1:6-9 and the characteristics of those to serve as elders), the real value of these epistles lies in their message to two young ministers, to second generation believers in Ephesus and to a young church facing a pagan world in Crete. These epistles provide teaching which the church in the twentieth and twenty-first centuries needs to hear.

The two letters to Timothy and the letter to Titus stand in a very close relationship to one another. They are written to fellow workers of the Apostle Paul; they are bound together by similar content: false teachers who bear similar characteristics, a discussion of church leaders, similar situations for the churches addressed, and the same basic time frame.

1 and 2 Timothy and Titus have been known as the Pastoral Epistles since the eighteenth century. As early as the thirteenth century Thomas Aquinas referred to 1 Timothy as a "pastoral rule." In 1703 D.N. Berdot described Titus as a "Pastoral Epistle," based on the assumption that it was an instruction manual for a pastor. In reality, neither the term "pastor" nor its equivalent, "shepherd," appears in any of the three epistles. Paul Anton popularized the term in lectures he delivered on Timothy and Titus published posthumously in 1753-1755. Anton applied the term "Pastoral Epistles" to all three epistles.

Although the term "the Pastoral Epistles" has become a convenient designation for these three epistles which have much in common, it can be misleading. These epistles are not really a manual of pastoral theology. Only a fraction of these books contains what could be termed ecclesiastical teaching (1 Tim 3:1-13; 5:3-22; Titus 1:5-9). The three epistles are very different. There is nothing within the epistles that would indicate they were written from the same place and time or that the author intended them to be studied together.

AUTHORSHIP

A crucial issue in the Pastoral Epistles (PE) is the authorship of the epistles. Despite widespread denial of Pauline authorship in modern times, ancient authors generally accepted the works as authentic epistles of the Apostle Paul. Serious challenges to Pauline authorship of the Pastoral Epistles began in the nineteenth century, especially with the forceful challenge espoused by Schleiermacher in 1807.

Testimony of the Books Themselves

The letters claim to be by Paul, an apostle of Christ Jesus (1 Tim 1:1; Titus 1:1; 2 Tim 1:1). This assertion matches claims of the other Pauline letters. The author describes himself as "a blasphemer, a persecutor and a violent man" (1 Tim 1:13), a description which fits the account of Paul's pre-Christian life as seen in Acts. The author describes Timothy and Titus as his spiritual sons (1 Tim 1:2; Titus 1:4); this too is in full accord with their relationship to Paul as seen in Acts and the other Pauline epistles. The epistles frequently refer to events in the Apostle's life and mention co-workers like Tychicus, Apollos, Barnabas, and Mark who are known from the other Pauline epistles.

With all of this data in mind, it is little wonder that there was almost unanimous agreement regarding Pauline authorship of the Pastoral Epistles for nearly 1800 years.

Attestation by the Early Church

The early church clearly regarded Paul as the author of the Pastoral Epistles. Clement of Alexandria (ca. 155-ca. 220) frequently referred to and cited the Pastoral Epistles. He even cited 1 Tim 6:20, "what is falsely called knowledge," and ascribed the passage to "the apostle." Similarly Origen, his student, ascribed 1 Tim 1:15 to Paul: "Moreover, Paul, who himself also at a later time became an apostle of Jesus, says in his epistle to Timothy, 'This is a faithful saying, that Jesus Christ came into the world to save sinners, of whom I am chief.'" Eusebius (ca. 265-ca. 339) attributed the Pastoral Epistles to Paul. He said, "The epistles of Paul are fourteen, all well known and beyond doubt. It should not, however, be overlooked that some have set aside the epistle to the Hebrews." The Muratorian Canon (ca. 200) refers to the Pastoral Epistles as Pauline. The extensive citations of the Pastoral Epistles by the church fathers, including Justin Martyr, Polycarp, Ignatius, and Irenaeus, demonstrate the early consensus that the Pastoral Epistles are Pauline.

The evidence is not, however, all positive. According to Tertullian, Marcion (ca. 140) excluded the Pastoral Epistles from his canon. Marcion, of course, rejected any book which did not fit his heretical view of Christianity. He omitted Matthew, Mark, and John; and he accepted only a mutilated copy of Luke. It seems likely that Marcion objected to the Pastoral Epistles because of their denunciation of tenets of his brand of Christianity (cf. 1 Tim 1:8; 6:20; 2 Tim 3:16).

An additional bit of negative evidence is seen in the apparent absence of the Pastoral Epistles from ⁴⁶ of the Chester Beatty papyri. The codex dates from the mid-third century and contains Pauline epistles. Portions of the manuscript are missing. It lacks a portion of Romans which stood at the beginning of the codex, a portion of 1 Thessalonians, and all of 2 Thessalonians. Most scholars feel that the manuscript did not have room for the Pastoral Epistles and Philemon, which are also missing.

If one looks only at external evidence, the victory would clearly be won in favor of acceptance of the Pastoral Epistles as Pauline.

Modern Times

Until the nineteenth century the Pastoral Epistles were deemed authentic and Pauline. The first attack on apostolic authorship was made by Schmidt (1804) and Schleiermacher (1807).

Today Pauline authorship of the Pastoral Epistles is disputed on five grounds:

Historical Allusions. Scott has said, "That Paul cannot have been the author [of the PE] is most clearly apparent when we examine the historical framework of the letters." The problem may be summarized as follows: the Pastoral Epistles do not fit into the historical framework of Acts and the Pauline epistles. Acts mentions only two imprisonments: Caesarea and Rome.

The modern reader is not provided with many of the details of Paul's early life (i.e., the period described in Acts). Nowhere in Acts, or for that matter anywhere in the Pauline corpus outside 2 Corinthians, can one find Paul's frequent imprisonments, his five beatings, or his three shipwrecks (2 Cor 11:23-27). Also one is not bound to place the events described in the Pastoral Epistles into the period described in Acts. In fact the situation there seems to indicate likelihood of Paul's being released from prison. The traditional interpretation which proposes a release from the imprisonment mentioned in Acts during which 1 Timothy and Titus were written and a subsequent Roman imprisonment as described in 2 Timothy has much to offer and provides few difficulties. There is nothing improbable about Paul being released from prison, engaging in the kind of ministry indicated in 1 Timothy and Titus, and then later being imprisoned again with death being imminent.

Ecclesiastical Situation. It is argued that the church situation described in the Pastoral Epistles is akin to the second century and far too developed for Paul. At this juncture it is worth noting that very little of the Pastoral Epistles can really be termed "ecclesiastical teaching."

Paul does have an interest in ecclesiastical matters: he and Barnabas appoint elders (Acts 14:23); Paul addresses the bishops and deacons at Philippi (Phil 1:1); Paul lists pastor-teachers among the divine gifts provided to the early church (Eph 4:11-13); and Paul calls for the elders at Ephesus on his way to Rome, calling upon them to oversee (verb from which the noun "bishop" comes) and shepherd (verb from which the noun "pastor" comes) their flocks (Acts 20:13-35).

Nothing in the Pastoral Epistles would demand the later phenomenon of monarchical bishops. As Carson, Moo, and Morris have noted, "Clearly none of this amounts to much in the way of organization, certainly to nothing more than can have appeared in the church in comparatively early days."

The Nature of the False Teaching. It is usually assumed that all three Pastoral Epistles face the same false teaching, an assumption which has been questioned in recent years. Many have wanted to see the Pastoral Epistles addressing a heresy seen only after the early second century and therefore as being non-Pauline. Easton argued that the Pastoral Epistles painted a picture of Christianity threatened by a "coherent and powerful heresy," a heresy which claimed to be more profound than the revelation of the Church. That the heresy seen here is "coherent and powerful" and that one must see it as second century Gnosticism is still to be demonstrated. The heresy or heresies seen in the Pastoral Epistles betray a strong Jewish element much akin to what one meets in the Qumran literature and the apocryphal work, Jubilees. There are no real grounds to see the false teaching confronted in the Pastoral Epistles as something which would not, indeed did not (cf. Colossians), arise in Paul's lifetime.

It does seem that the false teaching and false teachers encountered in all three of the Pastoral Epistles are of the same sort. They have similar tendencies and use similar language even though every element seen in one book may not appear in the other. One must simply piece together the elements that compose this heresy: emphasis on myths and genealogies (1 Tim 1:4; Titus 1:14; 3:9; 2 Tim 4:4); concern for the Law and Jewishness (1 Tim 1:7; Titus 1:10, 14; 3:9); emphasis on "knowledge" (1 Tim 6:20; 2 Tim 3:6-9); controversy, speculation and arguments (1 Tim 1:4, 6; 6:4, 20; Titus 1:10; 3:9; 2 Tim. 2:14, 16, 23; 3:1-5); immorality (1 Tim 1:19, 20; Titus 1:15, 16; 2 Tim 2:16, 19; 3:1-5); deception (1 Tim 4:1-3; Titus 1:10-13; 2 Tim 3:6-13); some ascetic practices (1 Tim 4:1-5); and teaching for material gain (1 Tim 6:5; Titus 1:11; 2 Tim 3:2-4).

Vocabulary and Style. As Guthrie has noted, "the majority of those who favor the non-Pauline authorship of the Epistles are swayed more by linguistic considerations than by any of the objections mentioned above." Perhaps no scholar has presented this argument for non-Pauline authorship in stronger fashion than P.N. Harrison. Harrison built upon the work of previous scholars to argue that the vocabulary and style of the Pastoral Epistles indicated that they did not share the same author as the ten epistles generally accepted as Pauline.

Harrison noted that well over one third of the words, excluding proper names, used in the Pastoral Epistles occur nowhere else in the New Testament. Many of the words used in the Pastoral Epistles and the universally accepted Pauline epistles have different meanings. Many of the words used only in the Pastoral Epistles are found in the early church fathers and in the apologists. On the surface Harrison's arguments seem most convincing; however, Carson, Moo, and Morris have noted that one could use the same line of argument to suggest that the three Pastoral Epistles were themselves written by different authors.

In examining the style of the Pastoral Epistles, Harrison gives special emphasis to particles, prepositions, and pronouns - elements that are indicative of style which an imitator might not follow. After noting a drastic difference in usage, he concludes that it is unlikely that "within a very few years we should find the same writer producing three epistles without once happening to use a single word in all that list - one or the other of which has hitherto appeared on the average nine times to every page that Paul wrote. " Guthrie, however, has noted that Harrison's data is selective and "would seem to be invalid."

One must allow any author to use differing vocabulary and styles which would fit a differing situation, audience, purpose, and time frame. Arguments offered thus far on the basis of vocabulary and style neither prove nor disprove Pauline authorship of the Pastoral Epistles.

The Theology of the Pastoral Epistles. It has been argued that the theology of the Pastoral Epistles is not that of Paul: the cross is no longer the center of theology, and there is undue emphasis on works. This argument fails to take into consideration the whole of the teaching, both in the ten epistles generally accepted as Pauline and in the Pastoral Epistles as a whole. Hendriksen has rightly noted, "The truth is that the doctrine taught and presupposed in the Pastorals is clearly the same as that which is held before us in the ten [Pauline epistles]." Hendriksen goes on to list nine theological concepts, including salvation by grace through faith, which are central to the ten epistles generally accepted as Pauline and then delineates their occurrence in the Pastoral Epistles.

Modern Solutions to These Issues. Several solutions have been offered to these apparent inconsistencies by serious critics. Some have suggested one must simply opt for non-apostolic authorship. Others, like Harrison (1921), Scott (1936), and Easton (1948), have suggested non-Pauline authorship for the documents as a whole while allowing for a few genuine Pauline fragments.

A central issue in the discussion is the attitude of the early church toward the pseudepigrapher. Carson, Moo, and Morris have noted that the contention that pseudonymous epistles circulated freely and were widely accepted by early Christians cannot be supported. Tertullian spoke of a church leader who composed writings which wrongly bore the name of Paul. Even though this was done out of love, the man was dismissed from his office. Similarly, the Muratorian Canon says that forgeries in Paul's name were to be rejected. As Carson, Moo, and Morris have noted, "Nowhere is evidence cited that any member of the New Testament church accepted the idea that a pious believer could write something in the name of an apostle and expect the writing to be welcomed." Indeed discussion of canonicity tended to focus on the issue of authorship.

The traditional position of Pauline authorship of the Pastoral Epistles fits the data. One who deems these works to be authentic Pauline epistles is not without support from a good number of excellent scholars (cf. Carson, Fee, Guthrie, Hendriksen, Johnson, Moo, and Morris). When one accepts Pauline authorship, the issues of language and style remain. They are still more like Paul than different from Paul. Is the change due simply to subject? Can it be an aging Paul? Should one see an amanuensis as the one responsible for the differences? The final words of Fee on the issue of authorship of the Pastoral Epistles are worth repeating:

To say that Paul is the author of the Pastoral Epistles means that the letters ultimately come from him in the historical settings contained within them. It does not say how they came from him; the final answer to that question is not available to us.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

PLACE OF ORIGIN AND DATE

Little can be said with certainty of Paul's location when he penned 1 Timothy. Although Paul does not say explicitly that he was in Macedonia, he appears to indicate that he had been in Ephesus with Timothy, had left Timothy behind, and had gone on to Macedonia: "As I urged you when I went into Macedonia, stay there in Ephesus" (1:3).

If Paul was released from "house arrest" in Rome as the data in Acts 28:30 and the prison epistles might suggest and wrote this epistle at a subsequent time, the date for 1 Timothy would likely be 63-66. A chronology of Paul's life from Acts would indicate his imprisonment lasted until 61/62. The Neronian persecution of 64 would indicate that his release should precede that date. Eusebius recorded that Paul died in 67. If one accepts those dates, Paul would have penned 1 Timothy between 63 and 66.

Other suggestions are given by those who would contend that Paul died at the height of the Neronian persecution of 64. Some would, therefore, provide a date of 62-63 for composition of 1 Timothy. Robinson has suggested Paul's departure for Macedonia, leaving behind Timothy in Ephesus (1:3), reflects the situation seen in Acts 20:1-4. He, therefore, places 1 Timothy within the historical data of Acts and suggests a date of 55. Scholars who argue for pseudonymity generally date the epistle during the second century (cf. Kümmel).

A date of 63-66 seems best to fit the data currently available.

DESTINATION AND AUDIENCE

Although on the surface 1 Timothy seems to be personal correspondence between Paul and Timothy, his son in the faith, there is much in the epistle that indicates Paul intended the letter to be read and heeded by the congregation at Ephesus. "Grace be with you" in 6:21 is plural. Many of Paul's admonitions to Timothy (e.g., "Don't let anyone look down on you because you are young," 4:21) may also have served to advise the church of their correct path of action.

Timothy is well known from Acts and the epistles of Paul. He was a native of Lystra; his mother was Jewish and his father a Gentile. About A.D. 49 he became a co-worker of Paul. As a young man likely converted and trained by Paul, Paul found a special place in his heart for him (1 Cor 4:17; Phil 2:22; 1 Tim 1:2). Timothy appears alongside Paul in the opening greetings of several epistles (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thess 1:1; 2 Thess 1:1). He was undoubtedly considered a trusted colleague and co-worker (1 Thess 3:2) who could be trusted to be sent on special missions (1 Cor 16:10; Phil 2:20). If one accepts the traditional site for the place of writing of the prison epistles, Timothy was with Paul in Rome (Col 1:1; Phlm 1). He has, at this juncture, been left behind in Ephesus to set things in order. He is a young man (see the discussion of 1 Tim 4:12) who was perhaps not in the best of health (1 Tim 5:23).

The church where Timothy was laboring found itself in the midst of the fourth largest city in the Roman Empire. Ephesus housed a famous shrine to Artemis, the great mother goddess, known by the Romans as Diana of the Ephesians. Upon arriving at Ephesus Paul met a group of disciples whose knowledge of the gospel was so incomplete that it would seem they were still looking for the Messiah and they clearly knew nothing of the Holy Spirit (Acts 19:1-7). Paul's next encounter was with a group of Jews, the seven sons of Sceva, a Jewish chief priest. These men were seeking to do exorcisms in the name of Jesus (Acts 19:8-16). The citizens of Ephesus were so impressed with what happened to these men and with the preaching of Paul that many came to belief. Some who had previously practiced sorcery even burned their books (Acts 19:17-20). During this stay Timothy worked with Paul at Ephesus before being sent by Paul on to Macedonia (Acts 19:21-22). Feeling the pinch of their pocketbooks, the silversmiths, who made their livelihood selling images of Artemis, instigated a riot that led to Paul's moving on to other fields (Acts 19:23-20:1). Paul's love and concern for the Ephesian church did not end there. As Paul headed along the coast of Asia Minor on his way to Jerusalem, he summoned the elders from that church to meet him at Miletus. Paul warns them of the impending dangers, especially the false teachers, and charges them to watch after the flock (Acts 20:13-38). These dangers facing the church are a recurrent theme whenever the church at Ephesus is mentioned (1 Cor 16:8-9; Eph 4:14, 17-24; 5:6-14; Rev 2:6). The nature of Paul's correspondence with Timothy in the two epistles addressed to him follows this same theme.

THE CONTRIBUTION OF 1 TIMOTHY

Perhaps the greatest contribution 1 Timothy makes is the insight it provides into Paul's view of ministry: his own, that of Timothy, and that of the church (elders/bishops, deacons, women, and believers called to godliness). The church today needs to heed that call to ministry and godliness. Paul's emphasis on prayer (2:8), the demeanor of women in worship (2:9-15), the relationships between the old and the young (5:1-2), the treatment of widows (5:3-16), the response of slaves to their masters and ultimately to the Lord (6:1-2), and the warning against arrogance and trusting in wealth (6:17-19) produce a book rich in wisdom for the believer.

Paul does warn of needless controversies which do not produce growth. While the "godless myths" (1:4), forbidding of marriage, and enforcing of food laws (4:3) may seem far removed from the issues facing the church today, it is not immune from "an unhealthy interest in controversies and arguments that result in envy, quarreling, malicious talk, evil suspicions and constant friction" (6:4-5). Similarly the modern church should give heed to Paul's warning against those "who think that godliness is a means to financial gain" (6:5).

-College Press New Testament Commentary: with the NIV

SELECTED

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ABBREVIATIONS

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

DSB Daily Study Bible

ICC International Critical Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal of Studies for the New Testament

KJV King James Version

LWC Living Word Commentary

LXX Septuagint

MNTC Moffatt New Testament Commentary

NAC New American Commentary

NCB New Clarendon Bible

NCBC New Century Bible Commentary

NEB New English Bible

NIBC New International Bible Commentary

NIGTC New International Greek Testament Commentary

NRSV New Revised Standard Version

NTC New Testament Commentary

NTS New Testament Studies

PNTC Pelican New Testament Commentary

RSV Revised Standard Version

TBC Torch Bible Commentaries

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

-College Press New Testament Commentary: with the NIV

College: 1 Timothy (Outline)

OUTLINE

I. THE SALUTATION - 1:1-2

II. PAUL'S CHARGE TO TIMOTHY - 1:3-20

A. The Charge and the False Teachers - 1:3-7

B. The Lawful Use of the Law - 1:8-11

C. Paul's Own Ministry, A Positive Example - 1:12-17

D. The Negative Example of Hymenaeus and Alexander - 1:18-20

III. DIRECTION FOR PUBLIC WORSHIP - 2:1-15

A. Prayers by All for All - 2:1-7

B. Respective Roles of Men and Women - 2:8-15

IV. DIRECTIONS FOR CHURCH ;LEADERS - 3:1-16

A. Bishops/Overseers - 3:1-7

B. Deacons and "Women" - 3:8-13

C. The Basis for These Directions - 3:14-16

V. SPECIAL INSTRUCTIONS FOR TIMOTHY - 4:1-16

A. The Apostasy Timothy Was to Face - 4:1-5

B. The Discipline of a Good Minister - 4:6-16

VI. RELATIONSHIPS WITHIN THE CHRISTIAN COMMUNITY - 5:1-6:2

A. The Minister and the Church - 5:1-2

B. The Care of Widows - 5:3-16

1. Family Responsibilities - 5:3-8

2. Widows to Be Enrolled - 5:9-10

3. Younger Widows - 5:11-15

4. Women and Widows - 5:16

C. Elders - 5:17-25

D. Slaves - 6:1-2

VII. FINAL EXHORTATIONS - 6:3-21

A. An Indictment of False Teachers - 6:3-5

B. Godliness, Contentment, and Money - 6:6-10

C. A Charge to Timothy - 6:11-16

D. Instructions for the Rich - 6:17-19

E. Paul's Final Charge to Timothy 6:20-21

-College Press New Testament Commentary: with the NIV