1 Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.
2 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, partakers of the benefit. These things teach and exhort.
3 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;
4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
6 But godliness with contentment is great gain.
7 For we brought nothing into this world, and it is certain we can carry nothing out.
8 And having food and raiment let us be therewith content.
9 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.
10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
13 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
14 That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ:
15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
17 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
18 That they do good, that they be rich in good works, ready to distribute, willing to communicate;
19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:
21 Which some professing have erred concerning the faith. Grace be with thee. Amen.
1 Let G1526 as many G3745 servants G1401 as G3745 are G1526 under G5259 the yoke G2218 count G2233 their own G2398 masters G1203 worthy G514 of all G3956 honour, G5092 that G3363 the name G3686 of God G2316 and G2532 his doctrine G1319 be G987 not G3363 blasphemed. G987
2 And G1161 they that have G2192 believing G4103 masters, G1203 let them G2706 not G3361 despise G2706 them, because G3754 they are G1526 brethren; G80 but G235 rather G3123 do them service, G1398 because G3754 they are G1526 faithful G4103 and G2532 beloved, G27 partakers G482 of the benefit. G2108 These things G5023 teach G1321 and G2532 exhort. G3870
3 If any man G1536 teach otherwise, G2085 and G2532 consent G4334 not G3361 to wholesome G5198 words, G3056 even the words of our G2257 Lord G2962 Jesus G2424 Christ, G5547 and G2532 to the doctrine G1319 which is according G2596 to godliness; G2150
4 He is proud, G5187 knowing G1987 nothing, G3367 but G235 doting G3552 about G4012 questions G2214 and G2532 strifes of words, G3055 whereof G1537 G3739 cometh G1096 envy, G5355 strife, G2054 railings, G988 evil G4190 surmisings, G5283
5 Perverse disputings G3859 of men G444 of corrupt G1311 minds, G3563 and G2532 destitute G650 of the truth, G225 supposing G3543 that gain G4200 is G1511 godliness: G2150 from G575 such G5108 withdraw thyself. G868
6 But G1161 godliness G2150 with G3326 contentment G841 is G2076 great G3173 gain. G4200
7 For G1063 we brought G1533 nothing G3762 into G1519 this world, G2889 and it is certain G1212 G3754 we can G1410 carry G1627 nothing G3761 G5100 out. G1627
8 And G1161 having G2192 food G1305 and G2532 raiment G4629 let us be G714 therewith G5125 content. G714
9 But G1161 they that will G1014 be rich G4147 fall G1706 into G1519 temptation G3986 and G2532 a snare, G3803 and G2532 into many G4183 foolish G453 and G2532 hurtful G983 lusts, G1939 which G3748 drown G1036 men G444 in G1519 destruction G3639 and G2532 perdition. G684
10 For G1063 the love of money G5365 is G2076 the root G4491 of all G3956 evil: G2556 which G3739 while some G5100 coveted after, G3713 they have erred G635 from G575 the faith, G4102 and G2532 pierced G4044 themselves G1438 through G4044 with many G4183 sorrows. G3601
11 But G1161 thou, G4771 O G5599 man G444 of God, G2316 flee G5343 these things; G5023 and G1161 follow after G1377 righteousness, G1343 godliness, G2150 faith, G4102 love, G26 patience, G5281 meekness. G4236
12 Fight G75 the good G2570 fight G73 of faith, G4102 lay hold on G1949 eternal G166 life, G2222 whereunto G1519 G3739 thou art G2564 also G2532 called, G2564 and G2532 hast professed G3670 a good G2570 profession G3671 before G1799 many G4183 witnesses. G3144
13 I give G3853 thee G4671 charge G3853 in the sight G1799 of God, G2316 who G3588 quickeneth G2227 all things, G3956 and G2532 before Christ G5547 Jesus, G2424 who G3588 before G1909 Pontius G4194 Pilate G4091 witnessed G3140 a good G2570 confession; G3671
14 That thou G4571 keep G5083 this commandment G1785 without spot, G784 unrebukeable, G423 until G3360 the appearing G2015 of our G2257 Lord G2962 Jesus G2424 Christ: G5547
15 Which G3739 in his G2398 times G2540 he shall shew, G1166 who G3588 is the blessed G3107 and G2532 only G3441 Potentate, G1413 the King G935 of kings, G936 and G2532 Lord G2962 of lords; G2961
16 Who G3588 only G3441 hath G2192 immortality, G110 dwelling G3611 in the light G5457 which no man G3762 can approach unto; G676 whom G3739 no man G444 hath seen, G1492 nor G3761 can G1410 see: G1492 to whom G3739 be honour G5092 and G2532 power G2904 everlasting. G166 Amen. G281
17 Charge G3853 them that are rich G4145 in G1722 this G3568 world, G165 that they be G5309 not G3361 highminded, G5309 nor G3366 trust G1679 in G1909 uncertain G83 riches, G4149 but G235 in G1722 the living G2198 God, G2316 who G3588 giveth G3930 us G2254 richly G4146 all things G3956 to G1519 enjoy; G619
18 That they do good, G14 that they be rich G4147 in G1722 good G2570 works, G2041 ready to distribute, G1511 G2130 willing to communicate; G2843
19 Laying up in store G597 for themselves G1438 a good G2570 foundation G2310 against G1519 the time to come, G3195 that G2443 they may lay hold on G1949 eternal G166 life. G2222
20 O G5599 Timothy, G5095 keep G5442 that which is committed to thy trust, G3872 avoiding G1624 profane G952 and vain babblings, G2757 and G2532 oppositions G477 of science G1108 falsely so called: G5581
21 Which G3739 some G5100 professing G1861 have erred G795 concerning G4012 the faith. G4102 Grace G5485 be with G3326 thee. G4675 Amen. G281
1 Let as many as are servants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine be not blasphemed.
2 And they that have believing masters, let them not despise them, because they are brethren; but let them serve them the rather, because they that partake of the benefit are believing and beloved. These things teach and exhort.
3 If any man teacheth a different doctrine, and consenteth not to sound words, `even' the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
4 he is puffed up, knowing nothing, but doting about questionings and disputes of words, whereof cometh envy, strife, railings, evil surmisings,
5 wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way of gain.
6 But godliness with contentment is great gain:
7 for we brought nothing into the world, for neither can we carry anything out;
8 but having food and covering we shall be therewith content.
9 But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition.
10 For the love of money is a root of all kinds of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows.
11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
12 Fight the good fight of the faith, lay hold on the life eternal, whereunto thou wast called, and didst confess the good confession in the sight of many witnesses.
13 I charge thee in the sight of God, who giveth life to all things, and of Christ Jesus, who before Pontius Pilate witnessed the good confession;
14 that thou keep the commandment, without spot, without reproach, until the appearing of our Lord Jesus Christ:
15 which in its own times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords;
16 who only hath immortality, dwelling in light unapproachable; whom no man hath seen, nor can see: to whom `be' honor and power eternal. Amen.
17 Charge them that are rich in this present world, that they be not highminded, nor have their hope set on the uncertainty of riches, but on God, who giveth us richly all things to enjoy;
18 that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate;
19 laying up in store for themselves a good foundation against the time to come, that they may lay hold on the life which is `life' indeed.
20 O Timothy, guard that which is committed unto `thee', turning away from the profane babblings and oppositions of the knowledge which is falsely so called;
21 which some professing have erred concerning the faith. Grace be with you.
1 As many as are servants under a yoke, their own masters worthy of all honour let them reckon, that the name of God and the teaching may not be evil spoken of;
2 and those having believing masters, let them not slight `them', because they are brethren, but rather let them serve, because they are stedfast and beloved, who of the benefit are partaking. These things be teaching and exhorting;
3 if any one be teaching otherwise, and do not consent to sound words -- those of our Lord Jesus Christ -- and to the teaching according to piety,
4 he is proud, knowing nothing, but doting about questions and word-striving, out of which doth come envy, strife, evil-speakings, evil-surmisings,
5 wranglings of men wholly corrupted in mind, and destitute of the truth, supposing the piety to be gain; depart from such;
6 but it is great gain -- the piety with contentment;
7 for nothing did we bring into the world -- `it is' manifest that we are able to carry nothing out;
8 but having food and raiment -- with these we shall suffice ourselves;
9 and those wishing to be rich, do fall into temptation and a snare, and many desires, foolish and hurtful, that sink men into ruin and destruction,
10 for a root of all the evils is the love of money, which certain longing for did go astray from the faith, and themselves did pierce through with many sorrows;
11 and thou, O man of God, these things flee, and pursue righteousness, piety, faith, love, endurance, meekness;
12 be striving the good strife of the faith, be laying hold on the life age-during, to which also thou wast called, and didst profess the right profession before many witnesses.
13 I charge thee, before God, who is making all things alive, and of Christ Jesus, who did testify before Pontius Pilate the right profession,
14 that thou keep the command unspotted, unblameable, till the manifestation of our Lord Jesus Christ,
15 which in His own times He shall shew -- the blessed and only potentate, the King of the kings and Lord of the lords,
16 who only is having immortality, dwelling in light unapproachable, whom no one of men did see, nor is able to see, to whom `is' honour and might age-during! Amen.
17 Those rich in the present age charge thou not to be high-minded, nor to hope in the uncertainty of riches, but in the living God, who is giving to us all things richly for enjoyment; --
18 to do good, to be rich in good works, to be ready to impart, willing to communicate,
19 treasuring up to themselves a right foundation for the time to come, that they may lay hold on the life age-during.
20 O Timotheus, the thing entrusted guard thou, avoiding the profane vain-words and opposition of the falsely-named knowledge,
21 which certain professing -- concerning the faith did swerve; the grace `is' with you. Amen.
1 Let as many bondmen as are under yoke count their own masters worthy of all honour, that the name of God and the teaching be not blasphemed.
2 And they that have believing masters, let them not despise [them] because they are brethren; but let them the rather serve them with subjection, because they are faithful and beloved, who profit by the good and ready service [rendered]. These things teach and exhort.
3 If any one teach differently, and do not accede to sound words, those of our Lord Jesus Christ, and the teaching which [is] according to piety,
4 he is puffed up, knowing nothing, but sick about questions and disputes of words, out of which arise envy, strife, injurious words, evil suspicions,
5 constant quarrellings of men corrupted in mind and destitute of the truth, holding gain to be [the end of] piety.
6 But piety with contentment *is* great gain.
7 For we have brought nothing into the world: [it is] [manifest] that neither can we carry anything out.
8 But having sustenance and covering, we will be content with these.
9 But those who desire to be rich fall into temptation and a snare, and many unwise and hurtful lusts, which plunge men into destruction and ruin.
10 For the love of money is [the] root of every evil; which some having aspired after, have wandered from the faith, and pierced themselves with many sorrows.
11 But *thou*, O man of God, flee these things, and pursue righteousness, piety, faith, love, endurance, meekness of spirit.
12 Strive earnestly [in] the good conflict of faith. Lay hold of eternal life, to which thou hast been called, and hast confessed the good confession before many witnesses.
13 I enjoin thee before God who preserves all things in life, and Christ Jesus who witnessed before Pontius Pilate the good confession,
14 that thou keep the commandment spotless, irreproachable, until the appearing of our Lord Jesus Christ;
15 which in its own time the blessed and only Ruler shall shew, the King of those that reign, and Lord of those that exercise lordship;
16 who only has immortality, dwelling in unapproachable light; whom no man has seen, nor is able to see; to whom [be] honour and eternal might. Amen.
17 Enjoin on those rich in the present age not to be high-minded, nor to trust on the uncertainty of riches; but in the God who affords us all things richly for [our] enjoyment;
18 to do good, to be rich in good works, to be liberal in distributing, disposed to communicate [of their substance],
19 laying by for themselves a good foundation for the future, that they may lay hold of [what is] really life.
20 O Timotheus, keep the entrusted deposit, avoiding profane, vain babblings, and oppositions of false-named knowledge,
21 of which some having made profession, have missed the faith. Grace [be] with thee.
1 Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed.
2 Those who have believing masters, let them not despise them, because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things.
3 If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness,
4 he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions,
5 constant friction of people of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such.
6 But godliness with contentment is great gain.
7 For we brought nothing into the world, and we certainly can't carry anything out.
8 But having food and clothing, we will be content with that.
9 But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction.
10 For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows.
11 But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness.
12 Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses.
13 I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession,
14 that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ;
15 which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords;
16 who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
17 Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy;
18 that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate;
19 laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life.
20 Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called;
21 which some professing have erred concerning the faith. Grace be with you. Amen.
1 Let all who are servants under the yoke give all honour to their masters, so that no evil may be said against the name of God and his teaching.
2 And let those whose masters are of the faith have respect for them because they are brothers, working for them the more readily, because those who take part in the good work are of the faith and are dear. Give orders and teaching about these things.
3 If any man gives different teaching, not in agreement with the true words of our Lord Jesus Christ, and with the teaching which is in agreement with true religion,
4 He has an over-high opinion of himself; being without knowledge, having only an unhealthy love of questionings and wars of words, from which come envy, fighting, cruel words, evil thoughts,
5 Bitter talk of men who, being evil in mind and dead to what is true, take the faith to be a way of making profit.
6 But true faith, with peace of mind, is of great profit:
7 For we came into the world with nothing, and we are not able to take anything out;
8 But if we have food and a roof over us, let that be enough.
9 But those who have a desire for wealth are falling into danger, and are taken as in a net by a number of foolish and damaging desires, through which men are overtaken by death and destruction.
10 For the love of money is a root of all evil: and some whose hearts were fixed on it have been turned away from the faith, and been wounded with unnumbered sorrows.
11 But you, O man of God, keep yourself from these things, and go after righteousness, religion, faith, love, a quiet mind, gentle behaviour.
12 Be fighting the good fight of the faith; take for yourself the life eternal, for which you were marked out, and of which you gave witness in the eyes of all.
13 I give you orders before God, the giver of life, and Christ Jesus, who before Pontius Pilate gave witness to the faith,
14 To keep the word untouched by evil, clear from all shame, till the revelation of our Lord Jesus Christ:
15 Which at the right time he will make clear, who is the eternal and only Ruler, King of kings, and Lord of lords;
16 Who only has life for ever, living in light to which no man may come near; whom no man has seen or is able to see: to whom be honour and power for ever. So be it.
17 Give orders to those who have money and goods in this life, not to be lifted up in their minds, or to put their hope in the uncertain chances of wealth, but in God who gives us in full measure all things for our use;
18 And to do good, having wealth in good works, being quick to give, taking part with one another;
19 Making ready for themselves a safe place for the time to come, so that the true life may be theirs.
20 O Timothy, take good care of that which is given to you, turning away from the wrong and foolish talk and arguments of that knowledge which is falsely so named;
21 Through which some, who gave their minds to it, have been turned away from the faith. Grace be with you.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Timothy 6
Commentary on 1 Timothy 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
1Ti 6:1-21. 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.
1. servants—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.
their own masters—The phrase "their own," is an argument for submissiveness; it is not strangers, but their own masters whom they are required to respect.
all honour—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).
that the name of God—by which Christians are called.
blasphemed—Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship (Ro 2:24; Tit 2:5, 10)?
2. And—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)."
but rather, &c.—"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 (Lu 1:54; Ac 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.
These things teach—(1Ti 4:11; Tit 2:15).
3. teach otherwise—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.
consent not—Greek, "accede not to."
wholesome—"sound" (1Ti 1:10): opposed to the false teachers' words, unsound through profitless science and immorality.
words of our Lord Jesus Christ—Paul's inspired words are not merely his own, but are also Christ's words.
4. He is proud—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).
doting about—literally, "sick about"; the opposite of "wholesome" (1Ti 6:3). Truth is not the center about which his investigations move, but mere word-strifes.
questions—of controversy.
strifes of words—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).
evil surmisings—as to those who are of a different party from themselves.
5. Perverse disputings—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.
corrupt minds—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).
destitute of the truth—(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].
supposing, &c.—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.
from such withdraw thyself—omitted in the oldest manuscripts. The connection with 1Ti 6:6 favors the omission of these words, which interrupt the connection.
6. But—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 (Php 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; Ps 37:19; Isa 33:6, 16; Jer 37:21).
7. For—confirming the reasonableness of "contentment."
and it is certain—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; Ec 5:15). Therefore, we should have no gain-seeking anxiety, the breeder of discontent (Mt 6:25).
8. And—Greek, "But." In contrast to the greedy gain-seekers (1Ti 6:5).
having—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).
raiment—Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing.
let us be therewith content—literally, "we shall be sufficiently provided"; "we shall be sufficed" [Alford].
9. will be rich—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 (Pr 28:20, 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; Ps 62:10).
fall into temptation—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" (Jas 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.
snare—a further step downwards (1Ti 3:7). He falls into "the snare of the devil."
foolish—irrational.
hurtful—to those who fall into the snare. Compare Eph 4:22, "deceitful lusts" which deceive to one's deadly hurt.
lusts—With the one evil lust ("wish to be rich") many others join themselves: the one is the "root of all evils" (1Ti 6:10).
which—Greek, "whatever (lusts)."
drown—an awful descending climax from "fall into"; this is the last step in the terrible descent (Jas 1:15); translated "sink," Lu 5:7.
destruction … perdition—destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.
10. the love of money—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 (Ps 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."
coveted after—lusted after.
erred from—literally, "have been made to err from the faith" (1Ti 1:19; 4:1).
pierced—(Lu 2:35).
with … sorrows—"pains": "thorns" of the parable (Mt 13:22) which choke the word of "faith." "The prosperity of fools destroys them" (Pr 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).
11. But thou—in contrast to the "some" (1Ti 6:10).
man of God—who hast God as thy true riches (Ge 15:1; Ps 16:5; La 3:24). Applying primarily to Timothy as a minister (compare 2Pe 1:21), just as the term was used of Moses (De 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 (Jas 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.
flee these things—namely, "the love of money" with its evil results (1Ti 6:9, 10).
follow after righteousness—(2Ti 2:22).
godliness—"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).
love—by which "faith worketh."
patience—enduring perseverance amidst trials.
meekness—The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.
12. Fight the good fight—Birks thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as in 1Co 9:24-26. Contrast "strifes of words" (1Ti 6:4). Compare 1Ti 1:18; 2Ti 4:7. The "good profession" is connected with the good fight (Ps 60:4).
lay hold on eternal life—the crown, or garland, the prize of victory, laid hold of by the winner in the "good fight" (2Ti 4:7, 8; Php 3:12-14). "Fight (literally, 'strive') with such striving earnestness as to lay hold on the prize, eternal life."
also—not in the oldest manuscripts.
professed a good profession—Greek, "didst confess THE good confession," namely, the Christian confession (as the Greek word is the same in this verse as that for "confession" in 1Ti 6:13, probably the profession here is the confession that Christ's kingdom is the kingdom of the truth, Joh 18:36, 37), at thy being set apart to thy ministerial function (whether in general, or as overseer at Ephesus): the same occasion as is referred to in 1Ti 1:18; 4:14; 2Ti 1:4.
before many witnesses—who would testify against thee if thou shouldest fall away [Bengel].
13. quickeneth all things—that is, "maketh alive." But the oldest manuscripts read, "preserveth alive"; as the same Greek means in Ac 7:19; compare Ne 9:6. He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in 1Ti 6:14, by the future manifestation of God's power at the appearing of Christ. The assurance that "eternal life," 1Ti 6:12, will be the result of "fighting the good fight," rests on the fulness and power of Him who is the God of all life, present and to come.
witnessed—It was the Lord's part to witness, Timothy's part to confess (or "profess," 1Ti 6:12) "the good confession" [Bengel]. The confession was His testimony that He was King, and His kingdom that of the truth (see on 1Ti 6:12; 1Ti 6:15; Mt 27:11). Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Christianity. Timothy's profession, or confession, included therefore the whole of the Christian truth.
14. keep this commandment—Greek, "the commandment," that is, the Gospel rule of life (1Ti 1:5; Joh 13:34; 2Pe 2:21; 3:2).
without spot, unrebukeable—agreeing with "thou." Keep the commandment and so be without spot," &c. "Pure" (1Ti 5:22; Eph 5:27; Jas 1:27; 2Pe 3:14).
until the appearing of … Christ—His coming in person (2Th 2:8; Tit 2:13). Believers then used in their practice to set before themselves the day of Christ as near at hand; we, the hour of death [Bengel]. The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence, 1Ti 6:15, he says, "in His times": the Church's true attitude is that of continual expectation of her Lord's return (1Co 1:8; Php 1:6, 10).
15. in his times—Greek, "His own [fitting] times" (Ac 1:7). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Father (1Ti 2:6; 2Ti 1:9; Tit 1:3; Heb 1:1).
he shall show—"display": an expression appropriate in reference to His "APPEARING," which is stronger than His "coming," and implies its visibility; "manifest": make visible (compare Ac 3:20): "He" is the Father (1Ti 6:16).
blessed—in Himself: so about to be the source of blessing to His people at Christ appearing, whence flows their "blessed hope" (1Ti 1:11; Tit 2:13).
only—(Joh 17:3; Ro 16:27; Re 15:4).
King of kings—elsewhere applied also to Jesus (Re 1:5; 17:14; 19:16).
16. Who only hath immortality—in His own essence, not merely at the will of another, as all other immortal beings [Justin Martyr, Quæst. ad Orthod., 61]. As He hath immortality, so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life in Himself, so hath He given to the Son to have life in Himself (Joh 5:26). The term used in the New Testament for "immortal," which does not occur, is "incorruptible." "Immortality" is found in 1Co 15:53, 54.
dwelling in the light which no man can approach unto—After life comes mention of light, as in Joh 1:4. That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [Bengel]. It is unapproachable on account of its exceeding brightness [Theophylact]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [Theophylact, To Autolycus] (Ps 104:2; 1Jo 1:5).
no man hath seen—(Ex 23:20; Joh 1:18; Col 1:15; Heb 11:27; 1Jo 4:12). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (Mt 5:8; 1Co 13:12; 1Jo 3:2; Re 22:4).
17. Resuming the subject from above, 1Ti 6:5, 10. The immortality of God, alone rich in glory, and of His people through Him, is opposed to the lust of money (compare 1Ti 6:14-16). From speaking of the desire to be rich, he here passes to those who are rich: (1) What ought to be their disposition; (2) What use they ought to make of their riches, and, (3) The consequences of their so using them.
rich in this world—contrasted with the riches of the future kingdom to be the portion of believers at Christ's "appearing," 1Ti 6:14.
high-minded—often the character of the rich (see Ro 12:16).
trust—Greek, "to have their trust resting."
in … in—rather, "upon … upon," as the oldest manuscripts.
uncertain riches—rather as Greek, "the uncertainty of riches." They who rest their trust on riches, rest trust on uncertainty itself (Pr 23:5). Now they belong to one person, now to another, and that which has many masters is possessed by none [Theodoret].
living God—The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [Calvin].
who giveth—Greek, "affordeth."
all things richly—temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (Pr 10:22; 2Pe 1:3).
to enjoy—Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust (1Ti 4:3). Enjoyment consists in giving, not in holding fast. Non-employment should be far removed, as from man, so from his resources (Jas 5:2, 3) [Bengel].
18. do good—like God Himself (Ps 119:68; Ac 14:17) and Christ (Ac 10:38). Tittmann translates, "to do," or "act well"; as the Greek for "to be beneficent" is a distinct word, agathopoiein.
rich in good works—so "rich in faith," which produces good works (Jas 2:5). Contrasted with "rich in this world," 1Ti 6:17. Literally, it is "rich in honorable (right) works." Greek, "kalois," "ergois," are works good or right in themselves: "agathois," good to another.
ready to distribute—free givers [Alford]; the heart not cleaving to possessions, but ready to impart to others.
willing to communicate—ready contributors [Alford]: liberal in admitting others to share our goods in common with ourselves (Ga 6:6; Heb 13:16).
19. Laying up in store—"therefrom (that is, by this means [Alford]; but Bengel makes the Greek "apo" mean laying apart against a future time), laying up for themselves as a treasure" [Alford] (Mt 6:19, 20). This is a treasure which we act wisely in laying up in store, whereas the wisest thing we can do with earthly treasures is "to distribute" them and give others a share of them (1Ti 6:18).
good foundation—(See on 1Ti 3:13; Lu 6:48; 1Co 3:11). The sure reversion of the future heavenly inheritance: earthly riches scattered in faith lay up in store a sure increase of heavenly riches. We gather by scattering (Pr 11:24; 13:7; Lu 16:9).
that … eternal life—The oldest manuscripts and versions read, "that which is really life," its joys being solid and enduring (Ps 16:11). The life that now is cannot be called so, its goods being unsubstantial, and itself a vapor (Jas 4:14). "In order that ('with their feet so to speak on this foundation' [De Wette]) they may lay hold on that which is life indeed."
20, 21. Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated.
O Timothy—a personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies.
keep—from spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man.
that which is committed to thy trust—Greek, "the deposit" (1Ti 1:18; 2Ti 1:12, 14; 2:2). "The true" or "sound doctrine" to be taught, as opposed to "the science falsely so called," which leads to "error concerning the faith" (1Ti 6:21). "It is not thine: it is another's property with which thou hast been entrusted: Diminish it not at all" [Chrysostom]. "That which was entrusted to thee, not found by thee; which thou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a matter brought to thee, not put forth by thee, in which thou oughtest to be not an enlarger, but a guardian; not an originator, but a disciple; not leading, but following. 'Keep,' saith he, 'the deposit,'; preserve intact and inviolate the talent of the catholic faith. What has been entrusted to thee, let that same remain with thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impudently, or brass fraudulently. I do not want the mere appearance of gold, but its actual reality. Not that there is to be no progress in religion in Christ's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body, which, though it develops its several parts in the progress of years, yet remains the same as it was essentially" [Vincentius Lirinensis, A.D. 434].
avoiding—"turning away from" (compare 2Ti 3:4). Even as they have "turned away from the truth" (1Ti 1:6; 5:15; 2Ti 4:4).
profane—(1Ti 4:7; 2Ti 2:16).
vain—Greek, "empty": mere "strifes of words," 1Ti 6:4, producing no moral fruit.
oppositions—dialectic antithesis of the false teachers [Alford]. Wiesinger, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistic oppositions, namely, between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (1Ti 3:16; 6:5, 6; 2Ti 2:15-23).
science falsely so called—where there is not faith, there is not knowledge [Chrysostom]. There was true "knowledge," a special gift of the Spirit, which was abused by some (1Co 8:1; 12:8; 14:6). This gift was soon counterfeited by false teachers arrogating to themselves pre-eminently the gift (Col 2:8, 18, 23). Hence arose the creeds of the Church, called symbols, that is, in Greek, "watchwords," or a test whereby the orthodox might distinguish one another in opposition to the heretical. Perhaps here, 1Ti 6:20, and 2Ti 1:13, 14, imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written in Scripture, which is designed not to give dogmatic formularies, but to be the fountain whence all such formularies are to be drawn according to the exigencies of the several churches and ages. Probably thus a portion of the so-called apostle's creed may have had their sanction, and been preserved solely by tradition on this account. "The creed, handed down from the apostles, is not written on paper and with ink, but on fleshy tables of the heart" Jerome [Against John of Jerusalem, 9]. Thus, in the creed, contrary to the "oppositions" (the germs of which probably existed in the Church in Paul's latter days) whereby the aeons were set off in pairs, God is stated to be "the Father Almighty," or all-governing "maker of heaven and earth" [Bishop Hinds].
21. Which some professing—namely, professing these oppositions of science falsely so called.
erred—(See on 1Ti 1:6; 1Ti 2:11)—literally, "missed the mark" (2Ti 3:7, 8). True sagacity is inseparable from faith.
Grace—Greek, "the grace," namely, of God, for which we Christians look, and in which we stand [Alford].
be with thee—He restricts the salutation to Timothy, as the Epistle was not to be read in public [Bengel]. But the oldest manuscripts read, "be with you"; and the "thee" may be a transcriber's alteration to harmonize with 2Ti 4:22; Tit 3:15.
Amen—omitted in the oldest manuscripts.