Teks -- 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.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 1Ti 6:1 - Under the yoke

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

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

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

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

But rather ( alla mallon ).

Render the Christian Master better service.

Robertson: 1Ti 6:2 - They that partake of the benefit

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

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

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

Sound words ( hugiainousin logois ).

See note on 1Ti 1:10 for hugiainō .

Robertson: 1Ti 6:3 - The words of our Lord Jesus Christ

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

According to godliness ( kata eusebeian ).

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

Robertson: 1Ti 6:4 - He is puffed up

He is puffed up ( tetuphōtai ).

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

Robertson: 1Ti 6:4 - Knowing nothing

Knowing nothing ( mēden epistamenos ).

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

Robertson: 1Ti 6:4 - Doting

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

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

Whereof ( ex hōn ).

"From which things."

Robertson: 1Ti 6:4 - Surmisings

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

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

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

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

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

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

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

Food ( diatrophas ).

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

Robertson: 1Ti 6:8 - Covering

Covering ( skepasmata ).

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

Robertson: 1Ti 6:8 - We shall be content

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

There with ( toutois ).

Associative instrumental case, "with these."

Robertson: 1Ti 6:9 - Desire to be rich

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

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

Foolish ( anoētous ).

See Gal 3:1, Gal 3:3.

Robertson: 1Ti 6:9 - Hurtful

Hurtful ( blaberas ).

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

Robertson: 1Ti 6:9 - Drown

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Teach otherwise ( ἑτεροδιδασκαλεῖ )

See on 1Ti 1:3.

Vincent: 1Ti 6:3 - Consent

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

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

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

He is proud ( τετύφωται )

See on 1Ti 3:6.

Vincent: 1Ti 6:4 - Knowing nothing

Knowing nothing ( μηδὲν ἐπιστάμενος )

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

Vincent: 1Ti 6:4 - Doting

Doting ( νοσῶν )

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

Vincent: 1Ti 6:4 - Questions

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

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

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

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

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

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

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

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

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

Food ( διατροφὰς )

N.T.o .

Vincent: 1Ti 6:8 - Raiment

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

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

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

Fall ( ἐμπίπτουσιν )

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

Vincent: 1Ti 6:9 - Temptation

Temptation ( πειρασμὸν )

See on Mat 6:13.

Vincent: 1Ti 6:9 - Foolish

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

Hurtful ( βλαβεράς )

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

Vincent: 1Ti 6:9 - Drown

Drown ( βυθίζουσι )

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

Vincent: 1Ti 6:9 - Destruction

Destruction ( ὄλεθρον )

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

Vincent: 1Ti 6:9 - Perdition

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

Love of money ( φιλαργυρία )

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

Vincent: 1Ti 6:10 - The root

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

Coveted after ( ὀρεγόμενοι )

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

Vincent: 1Ti 6:10 - Have erred

Have erred ( ἀπεπλανήθησαν )

More correctly, have been led astray . o P.

Vincent: 1Ti 6:10 - Pierced through

Pierced through ( περιέπειραν )

N.T.o o lxx.

Vincent: 1Ti 6:10 - Sorrows

Sorrows ( ὀδύναις )

See on Rom 9:2.

Vincent: 1Ti 6:11 - Man of God

Man of God ( ἄνθρωπε θεοῦ )

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

Vincent: 1Ti 6:11 - Righteousness

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

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 - Let servants under the yoke

Of heathen masters.

Wesley: 1Ti 6:1 - Account them worthy of all honour

All the honour due from a servant to a master.

Wesley: 1Ti 6:1 - Lest the name of God and his doctrine be blasphemed

As it surely will, if they do otherwise.

Wesley: 1Ti 6:2 - Let them not despise them

Pay them the less honour or obedience.

Wesley: 1Ti 6:2 - Because they are brethren

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 - But rather do them service

Serve them so much the more diligently.

Wesley: 1Ti 6:2 - Because they are joint partakers of the great benefit

Salvation.

Wesley: 1Ti 6:2 - These things

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 - If any teach otherwise

Than strict practical holiness in all Its branches.

Wesley: 1Ti 6:3 - And consent not to sound words

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

Wesley: 1Ti 6:3 - And the doctrine which is after godliness

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

Wesley: 1Ti 6:4 - He is puffed up

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 - Knowing nothing

As he ought to know.

Wesley: 1Ti 6:4 - Sick of questions

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 - Whereof cometh envy

Of the gifts and success of others.

Wesley: 1Ti 6:4 - Contention

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

Wesley: 1Ti 6:4 - Evil surmisings

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

Wesley: 1Ti 6:5 - Supposing that gain is godliness

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

Wesley: 1Ti 6:6 - But godliness with content

The inseparable companion of true, vital religion.

Wesley: 1Ti 6:6 - Is great gain

Brings unspeakable profit in time, as well as eternity.

Wesley: 1Ti 6:7 - Neither can we carry anything out

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 - Covering

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 - They that desire to be rich

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 - Fall

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 - Love of money

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

Wesley: 1Ti 6:10 - Is the root

The parent of all manner of evils.

Wesley: 1Ti 6:10 - Which some coveting have erred

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

Wesley: 1Ti 6:10 - And pierced themselves with many sorrows

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 - But thou, O man of God

Whatever all the world else do. A man of God is either a prophet, a messenger of God, or a man devoted to God; a man of another world.

Wesley: 1Ti 6:11 - Flee

As from a serpent, instead of coveting these things.

Wesley: 1Ti 6:11 - Follow after righteousness

The whole image of God; though sometimes this word is used, not in the general, but in the particular, acceptation, meaning only that single branch of it which is termed justice.

Wesley: 1Ti 6:11 - Faith

Which is also taken here in the general and full sense; namely, a divine, supernatural sight of God, chiefly in respect of his mercy in Christ. This faith is the foundation of righteousness, the support of godliness, the root of every grace of the Spirit.

Wesley: 1Ti 6:11 - Love

This St. Paul intermixes with everything that is good: he, as it were, penetrates whatever he treats of with love, the glorious spring of all inward and outward holiness.

JFB: 1Ti 6:1 - 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.

JFB: 1Ti 6:1 - 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.

JFB: 1Ti 6:1 - 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).

JFB: 1Ti 6:1 - that the name of God

By which Christians are called.

JFB: 1Ti 6:1 - 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 (Rom 2:24; Tit 2:5, Tit 2:10)?

JFB: 1Ti 6:2 - 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)."

JFB: 1Ti 6:2 - 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 (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 - These things teach

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

JFB: 1Ti 6:3 - 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.

JFB: 1Ti 6:3 - consent not

Greek, "accede not to."

JFB: 1Ti 6:3 - wholesome

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

JFB: 1Ti 6:3 - words of our Lord Jesus Christ

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

JFB: 1Ti 6:4 - 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).

JFB: 1Ti 6:4 - 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.

JFB: 1Ti 6:4 - questions

Of controversy.

JFB: 1Ti 6:4 - 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).

JFB: 1Ti 6:4 - evil surmisings

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

JFB: 1Ti 6:5 - 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.

JFB: 1Ti 6:5 - 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).

JFB: 1Ti 6:5 - 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].

JFB: 1Ti 6:5 - 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.

JFB: 1Ti 6:5 - 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.

JFB: 1Ti 6:6 - 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 (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 - For

Confirming the reasonableness of "contentment."

JFB: 1Ti 6:7 - 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; Ecc 5:15). Therefore, we should have no gain-seeking anxiety, the breeder of discontent (Mat 6:25).

JFB: 1Ti 6:8 - And

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

JFB: 1Ti 6:8 - 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).

JFB: 1Ti 6:8 - raiment

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

JFB: 1Ti 6:8 - let us be therewith content

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

JFB: 1Ti 6:9 - 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 (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 - 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" (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 - snare

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

JFB: 1Ti 6:9 - foolish

Irrational.

JFB: 1Ti 6:9 - hurtful

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

JFB: 1Ti 6:9 - 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).

JFB: 1Ti 6:9 - which

Greek, "whatever (lusts)."

JFB: 1Ti 6:9 - drown

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 . . . perdition

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

JFB: 1Ti 6:10 - 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 (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 - coveted after

Lusted after.

JFB: 1Ti 6:10 - erred from

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

JFB: 1Ti 6:10 - pierced

(Luk 2:35).

JFB: 1Ti 6:10 - with . . . sorrows

"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 - But thou

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

JFB: 1Ti 6:11 - man of God

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 - flee these things

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

JFB: 1Ti 6:11 - follow after righteousness

(2Ti 2:22).

JFB: 1Ti 6:11 - 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).

JFB: 1Ti 6:11 - love

By which "faith worketh."

JFB: 1Ti 6:11 - patience

Enduring perseverance amidst trials.

JFB: 1Ti 6:11 - meekness

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

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

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

Clarke: 1Ti 6:2 - Let them not despise them

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

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

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

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

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

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

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

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.

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

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

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

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

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

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

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

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

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

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

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

While some coveted after - Ορεγομενοι· Insatiably desiring

Clarke: 1Ti 6:10 - Have erred from the faith

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

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

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

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

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

Clarke: 1Ti 6:11 - Meekness

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

Calvin: 1Ti 6:1 - They who are slaves under the yoke // That the name and doctrine of God may not be blasphemed

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 - Who have believing masters // They are believers and beloved // These things teach and exhort

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 - If anyone teacheth differently // And consenteth not to sound words // And to the doctrine which is according to godliness

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 - He is puffed up, knowing nothing // But languishing after questions and debates of words // From which arises envy

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 - Of men corrupt in understanding, and that are destitute of the truth // That godliness is gain // Withdraw thyself from such

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 - But godliness with sufficiency is great gain // With sufficiency

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 - For we brought nothing into the world.,

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 - Having food and raiment

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 - They who wish to be rich

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 - For the root of all evils is avarice // Which some eagerly desiring

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 - But thou, O man of God, flee these things

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 - gain is godliness

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 - content

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 - love of money

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 // count // that the

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 // let // because they are brethren // because they are // faithful // partakers // These

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 // to wholesome // the words // the doctrine

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 // proud // doting // about // words

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 // men // supposing // from

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 // contentment

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 // certain

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 // snare // many // which

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 // coveted // erred // and pierced

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 // O man // flee // and // righteousness

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Ti 6:1 - Let as many servants as are under the yoke // Count their own masters worthy of all honour

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 - despise them // But rather do them service // Because they are faithful and beloved, partakers of the benefit // These things teach and exhort

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 // And consent not to wholesome words // Even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness

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 proud // Knowing nothing // but doting about questions and strifes of words // Whereof cometh envy // Strife // Railings // Evil surmisings

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 truth // Supposing that gain is godliness // From such withdraw thyself

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

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 // 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

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 // Which while some coveted after, they have erred from the faith // they have erred // And pierced themselves through with many sorrows

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 // Flee these things // And follow after righteousness // Godliness // Faith // Love // Patience // Meekness

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 // Let them not despise them

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

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

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

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

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

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

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 // count their own masters worthy of all honour // that the name of God and his doctrine be not blasphemed

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 // let them not despise them, because they are brethren // but rather do them service // because they are faithful // and beloved // partakers of the benefit // faithful and beloved // these things teach and exhort

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 teach another doctrine // and consent not to wholesome words // even the words of our Lord Jesus Christ // And to the doctrine which is according to godliness

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 // knowing nothing // but doting about questions and strifes of words // and strifes of words // whereof cometh envy // strife // railings // evil surmises

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 // and destitute of the truth // Supposing that gain is godliness // from such withdraw thyself

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.

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 // and it is certain we can carry nothing out

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 // let us be therewith content

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 // fall into temptation // and a snare // and into many foolish and hurtful lusts // Which drown men in destruction and perdition

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 // which while some coveted after // they have erred from the faith // And pierced themselves through with many sorrows

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 // flee these things // And follow after righteousness // godliness // faith // love // patience // meekness

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.