Bible Commentaries
1 Timothy 6

Verses 1-2

All who are under the yoke of slavery should consider their masters worthy of full respect, so that God's name and our teaching may not be slandered. 1 Timothy 6:1

Slavery was a monstrous problem in the first century Roman world. It is estimated that approximately half the population of the Roman Empire, or about sixty million people were slaves.^(F1) There were many classifications of slaves. Some were well educated and others held high positions, like that of physicians. However, many slaves had a miserable existence. For the most part, a slave's life and time did not belong to them. The slaves were totally at the service of their masters and some were treated with cruelty. If slaves ran away from their masters, and if they were caught, they were sometimes executed or else branded on their foreheads with the letter "F" (fugitivus or runaway).^{kurios in Greek, (lord, master), but despotes, a correlative of doulos, and denoted absolute ownership and uncontrolled power. (Wuest, p. 90).">(F2)}

Paul gives strict advice to Christians who were slaves and under the yoke (Gk. zugon) of unbelieving masters. They could find themselves in an extremely difficult position. However, they were instructed to respect their masters and work hard lest they should bring a reproach upon Christianity (cf. Colossians 3:22-24; Ephesians 6:5-9; 1 Peter 2:18-19). If they could gain their freedom legally, Paul still expected them to do so (1 Corinthians 7:21).

Slaves of Christians had a much better lot. We can gather from Paul's epistles that there were many slaves in the early churches. After all, the church alone held out the promise of spiritual equality (Galatians 3:28) as well as the eventual hope of full redemption. In the early Christian writing known as the Didache (c. 80-140) it is stated, "You shall not command anything in bitterness to your bondsman or maidservant, who hope in the same God."^(F3) The Apostolic Constitutions (c. 390) declares, "Let the slaves work five days. But on the Sabbath day and the Lord's Day, let them have rest, in order to go to church for instruction in piety. We say the Sabbath on account of creation and the Lord's Day, on account of the resurrection."^(F4) In Ephesians 6:5-9, Paul gives additional instructions regarding Christian treatment of slaves.

We glimpse the tender love some Christians had for slaves in this account from Clement of Rome (c. 96), "We know many among ourselves who have given themselves up to slavery, in order that they could ransom others. Many others have surrendered themselves to slavery, so that with the price that they received for themselves, they might provide food for others."^(F5) Obviously, there were many ways a person could end up in slavery. They could be born into slavery or sold into slavery. They could also surrender themselves into slavery out of love for others or in order to satisfy their own indebtedness.

In light of the cruelty and barbarism reflected in slavery, the cry often goes up as to why the Christian church tolerated such an evil thing. Why didn't the newly formed church put a quick end to this evil? As we have seen, slavery was so deeply engrained in the Roman culture that such a move would have been impossible. It would have brought about an immediate wreck of the Roman economy and the church would have been singled out and punished as the culprit. Churches also would have been filled and overrun with unregenerate slaves seeking not Christ but a relief from their chains. It would have resulted in an economic disaster for Rome and a spiritual disaster for the church.^(F6)

The teachings of Christianity spelled the end for slavery. However, it would take centuries for this to be worked out in reality. Ultimately, it would be Christian teaching and great men with Christian principles like Abraham Lincoln and William Wilberforce to bring the miserable practice to a close. "We have here an indication of the way in which Christianity abolished slavery – not by denouncing it, but by implanting the idea of Christian brotherhood, which was incompatible with it."^(F7)

"Those who have believing masters should not show them disrespect just because they are fellow believers. Instead, they should serve them even better because their masters are dear to them as fellow believers and are devoted to the welfare of their slaves. These are the things you are to teach and insist on" (6:2). Few slaves in the Roman world had Christian masters, but those who did were very fortunate. Paul here expects them to show thankfulness for their blessed position by their respect and obedience. They certainly should not take advantage of their masters simply because they were believers. They should rather set a sterling example in all they do (1 Peter 4:11; Colossians 3:17; 1 Corinthians 10:31). After all, "Love does not rebel or look for opportunities to escape responsibility."^(F8)

Verses 3-5

TEACHING FALSE DOCTRINE

If anyone teaches otherwise and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, … 1 Timothy 6:3

As we have seen earlier, the Gnostic teachers were spreading false doctrine. Paul says that false teaching does not agree with the sound instruction or "healthy doctrine" (Gk. hugiainousin) of the apostles (cf. 1 Timothy 1:10; 2 Timothy 1:13). There is something about false doctrine that is inherently sick. Actually, all sin leads to sickness but God's word and his doctrine leads to ultimate health and wellbeing. The false teachers were given over to questioning, abstruse reasoning, disputing and such things. Their focus was on displaying their so-called knowledge and building up their own pride. Wiersbe says of them, "A believer who understands the word will have a burning heart, not a big head."^(F9)

Today we probably do not understand the appeal these false teachers had. In the Greek world people were intoxicated with the spoken word. If a person was a good and persuasive orator his financial future was secure and people would flock to him. The early church thus opened up a new and lucrative opportunity for these teachers. In those early days Christian worship services were much more informal than they are today. It was often easy for anyone who had a message to deliver it to the church, be it good or bad.^(F10)

Apparently, there was one teacher in particular upon whom Paul was focusing. The Apostle says of him, "they are conceited and understand nothing. They have an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions and constant friction between people of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain" (6:4-5). The Greek word for "conceited" used here is tuphoo (as in 3:6), which means to be wrapped in smoke or mist. It speaks of a beclouded or blinded state of mind resulting in pride.^(F11) Such a one is interested only in controversies and quarrels that are destined to end in strife.

The popular Baptist revival preacher Vance Havner once said, "Sometimes I have thought I'd like to go back again to the old days at Corinth Baptist Church where I grew up, where we used to enjoy the spiritual food without arguing too much about the recipe…Though I didn't have much theology in my head I had a lot of doxology in my heart."^(F12)

This false teacher and his brood seemed to think that godliness was the path to financial gain. "Because money was a chief concern of the false teachers the apostle proceeds to deal with some of its dangers and lays down principles of universal significance."^(F13) Paul himself ever refused to use his preaching as a "cloak of covetousness" (1 Thessalonians 2:5) and he was determined to not let the false teachers get away with such a thing.

It is tragic today in the cyber church that many popular ministers seem to think that godliness should result in financial gain, and lots of it. Years ago there was a book entitled Think And Grow Rich. The new spiritual motto today has tweaked this title to read Pray And Grow Rich or Worship And Grow Rich. These preachers seem never to stop and consider that Jesus felt worldly riches were a real hindrance to the kingdom of God.

Verses 6-10

CONTENTMENT AND DISCONTENTMENT

But godliness with contentment is great gain. 1 Timothy 6:6

According to pastor and evangelist Ray Stedman, a common malady of our day is what he calls "destination sickness." This amounts to arriving at where you always wanted to be and having everything you always wanted to have, only to discover that you do not want anything you've got.^(F14) It seems that millions of people in the western world have arrived precisely at such a destination. Jesus warns us of this problem in Luke 12:15 where he says, "…Watch out! Be on your guard against all kinds of greed; a man's life does not consist in the abundance of possessions." It was E. K. Simpson who once said, "Many a millionaire, after choking his soul with gold-dust has died of melancholia."^(F15)

Let us look at the words Paul uses here. Godliness (Gk. eusebeia) is defined by Towner as "the genuine Christian life, a faith-relationship with God and a new way of life."^(F16) It is a word that generally expresses true religion. The word "contentment" (Gk. autarkeia) was a common word in the Greek language and in Greek philosophy, especially among the Stoics. For them it meant self-sufficiency or being altogether independent. For the Stoics of yesterday and the New Agers of today this sufficiency would altogether be found in oneself. However, for Paul it is not to be seen as self-sufficiency but as Christ-sufficiency.^(F17)

The scripture says in Hebrews 13:5, "Keep your lives free from the love of money and be content with what you have, because God has said, 'Never will I leave you; never will I forsake you.'" The great Apostle Paul had learned how to be content in all situations. He expresses it in Philippians 4:12, "I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want."

We should be aware that the message of contentment is not just a message for the rich. It is also a message for the poor, who are often longing to be rich. We should learn to be happy with what we have rather than constantly destroying ourselves to gain more. After all, real happiness is not in ownership of wealth. That brings many worries and many sorrows with it. Real happiness is in the enjoyment of what we possess as well as enjoyment of the vast riches around us. Augustine once preached to the poor saying, "Poor people, you listen too. You should pay out too…You have the world in common with the rich. You don't have a house in common with the rich, but you do have the sky."^(F18)

"For we brought nothing into the world, and we can take nothing out of it" (6:7). Long ago the ancient sufferer Job remarked, "…Naked I came from my mother's womb, and naked I will depart. The LORD gave and the LORD has taken away; may the name of the LORD be praised" (Job 1:21). The Spanish proverb grimly states it, "There are no pockets in a shroud." It is also observed that a hearse is never followed by a moving trailer.^{aion." Trench defines it, "All hopes impulses, aims, aspirations, at any time current in the world, which it may be impossible to seize and accurately define, but which constitute a most real and effective power, being the moral, or immoral, atmosphere which at every moment of our lives we inhale, again inevitably to exhale." …The Germans have a word for it – zeit geist, "the spirit of the age." (Wuest p. 102).">(F19)} Psalm 49:16-17 says, "Do not be overawed when others grow rich, when the splendor of their houses increases; for they will take nothing with them when they die, their splendor will not descend with them."

Paul says, "But if we have food and clothing, we will be content with that" (6:8). When we think about it, there is not much required to keep a person alive. We need food, drink and clothing as basics. Stott says here that the Greek word for clothing (skepasma) means a covering and it could also be interpreted to be a house.^(F20) Perhaps this is the case, but we should be aware that the Bible does not say too much about our need for housing. In his Sermon on the Mount Jesus speaks a great deal about our need for food, drink and clothing (Matthew 6:25-33). However, he does not say a word about housing. Likely there is a reason for this. In Psalm 90:1, Moses said, "…Lord, you have been our dwelling place throughout all generations" (Psalm 91:1). The Psalmist also says, "He who dwells in the shelter of the Most High will rest in the shadow of the Almighty" (Psalm 91:1). The biblical ideal is for us to find our dwelling place in God or in Christ.

"Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction" (6:9). Jay Gould was a nineteenth-century American financier who died unlamented leaving some $100 million behind. He is reported to have said with his dying breath, "I'm the most miserable devil in the world."^(F21)

In more recent times Lenny Dyksrtra , the star baseball player for the New York Mets and the Philadelphia Phillies, earned more than $36 million during his career. With his earnings he purchased a chain of car washes and in addition became an investment guru. He often made appearances on TV giving financial advice. Unfortunately, in 2009 he filed for bankruptcy. His total assets were less than $50,000 while his debts were somewhere between $10 million and $50 million. Soon, he was living out of his car and shortly after, he was charged with federal bankruptcy fraud and arrested for grand theft. He was also booked for possession of a controlled substance.^(F22) How true the words of Proverbs 23:5, "Cast but a glance at riches, and they are gone, for they will surely sprout wings and fly off to the sky like an eagle."

How often will people do to themselves the very thing they pray that God will not do to them. They pray that he will not lead them into temptation. Indeed, when people drink in wealth and gold it is like drinking in sea water. The more they drink the thirstier they become.^(F23) Jesus once asked this piercing question, "What good is it for a man to gain the whole world, yet forfeit his soul?" (Mark 8:36).

There is nothing wrong with riches themselves but the problem is our attitude about them. Psalm 62:10 says, "…though your riches increase, do not set your heart on them." Towner says of this, "Nowadays it is difficult to decide which is more dangerous – the love of money in a materialistic society or the Christian's rationalization for joining in the chase."^(F24)

"For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs" (6:10). It is thought by some that this statement was a popular saying in Paul's time. We do see some Greek philosophers saying similar things. For instance, the Greek philosopher Democritus once called the love of money the "metropolis of all evils."^(F25)

We need to note again that money is not the problem. It can be a blessing when used for the Lord's good purposes. It is the love of money that is the problem. Through the love of money or avarice, people are led astray not knowing that they will never find the happiness and fulfillment they seek.

Tim Kasser, psychologist at Knox College, once did a survey of thousands of people. He asked them all questions about their attitudes in acquiring goods and how happy they were. He reported; "the more materialistic values are at the center of our lives, the more our quality of life is diminished." Lisa Ryan and Suzanne Dziurawiec did a similar survey in Australia. They found that the more materialistic were "less satisfied with life as a whole." The author of Stop Acting Rich, Dr. Thomas J. Stanley, did a survey on wearers of various brands of watches. He was seeking to determine if the more expensive watches contributed to a person's happiness. He found that there was no significant difference in happiness in the wearers of exorbitantly expensive Rolex, or the much less expensive Seiko or even the cheap Timex.^(F26)

Verses 11-16

PAUL'S FINAL CHARGES TO TIMOTHY

But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness. 1 Timothy 6:11

Paul gives a great honor to young Timothy here by calling him "man of God." In the New Testament only Timothy is addressed this way. In the Old Testament this title was reserved for the prophets.^(F27)

In crisp military fashion Paul gives young Timothy several final charges. He is first instructed to flee from all the folly of worldly wisdom and wealth that he has mentioned. Then he is charged to pursue righteousness (Gk. dikaiosune). Barclay calls this the most comprehensive of the virtues. It means giving God and people their due.^(F28) He is next charged to pursue godliness (Gk. eusebeia), which we have just defined in verse 6.

Next Timothy is charged to pursue faith (Gk. pistis) and love (Gk. agape), which for most Christians have become rather self-explanatory. Then Paul charges Timothy to pursue endurance (Gk. hupomone) or patience. He is then to pursue gentleness (Gk. praotes). Some scholars have felt this word almost untranslatable. Wuest citing Trench says, "It is that temper of spirit in which we accept God's dealings with us as good, and therefore without disputing or resisting."^(F29)

So Paul gives young Timothy a charge to flee evil things as well as a charge to pursue good things. Augustine in commenting on Paul's charges to Timothy says, "You see he didn't just say, 'Leave and forsake,' but 'Flee from,' as from an enemy."^(F30)

"Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses" (6:12). The word fight is once again agonizou in the Greek. We cannot tell for sure whether Paul is making reference to the Olympic Games or to a military exercise.^(F31) Obviously, both require a great deal of agony and struggle. Timothy must struggle and contend with all his might to lay hold of eternal life. It is not that he does not already have eternal life. "Although Timothy had already received eternal life, Paul urged him to seize it, grasp it, lay hold of it, make it completely his own, enjoy it and live it to the full."^(F32) This language reminds us a great deal of 2 Corinthians 13:5, "Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you – unless, of course, you fail the test?" It also reminds us of Philippians 2:12, "…continue to work out your salvation with fear and trembling…"

Paul makes reference to Timothy's good confession. Several commentators feel that this is a reference to Timothy's baptism. However, Stott feels that the mention of "many witnesses" indicates that it is likely a reference to his ordination rather than to his baptism.^(F33)

"In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession, I charge you to keep this command without spot or blame until the appearing of our Lord Jesus Christ,…" (6:13-14). The eternal life that Timothy is pursuing comes from the giver of life, the one who "quickens" (Gk. zoogoneo), or gives life to all things. Here Paul also makes reference to the outstanding and remarkable testimony of Jesus before Pilate (John 18:36-37; Mark 14:61-62).

In his great testimony "Jesus let Pilate know that God was in charge, not Pilate."^(F34) Often when Paul gets lifted up in the Spirit he begins to speak in long sentences that are punctuated with commas rather than with periods. Paul is now in the midst of one of his long sentences. He continues speaking of the appearance of Christ, "which God will bring about in his own time – God, the blessed and only Ruler, the King of kings and Lord of lords,…" (6:15). The time of Christ's appearing will not be determined by the time frames of earth or of those who think they are adept at predicting the Lord's coming. It is the Greek word kairois that is used here and it means God's appointed or proper time.

Commentators note that the doxology inserted by Paul in this verse sounds a lot like the remnants of a Christian hymn. Some commentators sense a strong Jewish flavor and suggest that it may even reflect a formula used in synagogue worship.^(F35) This verse raises some question of whether it is spoken of Christ the Father or of Jesus the Lord. They even seem to be merged. Long ago the church father Ambrose remarked, "When I speak of the Father, I do not make separation of the Son, because the Son is in the bosom and the solitude of the Father."^(F36)

Paul says that it is God, "who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen" (6:16). Since the time of the Greeks until the present day there is much talk about man's immortal soul. We need to clarify this matter. "God only has immortality in himself; it is his essential possession. He is the source of it. The statement does not teach that man has not immortality, but that God only has immortality in his being; man has received it from him."^(F37) Immortality, of course, means that God is not subject to death.

Not only is God immortal but he lives in unapproachable light. Light seems to be one of the outstanding characteristics of God. As 1 John 1:5 states it, "…God is light; in him there is no darkness at all." We cannot serve God and walk in darkness. John says in his next verse, "If we claim to have fellowship with him yet walk in the darkness, we lie and do not live by the truth" (John 1:6). The big problem with many Christians in this postmodern era is that they are walking in the shadows if not entirely in the dark. When we walk toward the light the shadows will all be behind us. God dwells in such brightness that no one can see him and live (Exodus 33:20; John 1:18). However, at the end of this age we will see him as he is because we will be made like him (1 John 3:2).

Verses 17-21

CLOSING COMMANDS

Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. 1 Timothy 6:17

Once again Paul uses the military word parangelle, which means to give commands or strict orders. He commands Timothy to order the rich not be arrogant and place their trust in uncertain wealth. Long ago the great preacher Chrysostom said, "For nothing is so faithless as wealth…it is a runaway, thankless servant, having no fidelity."^(F38) It is only in God that there is fidelity. He not only gives us all things for our enjoyment and our good but he actually gives us power to attain wealth (Deuteronomy 8:18).

"Command them to do good, to be rich in good deeds, and to be generous and willing to share" (6:18). James, the brother of Jesus, once said, "Listen, my dear brothers and sisters: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him?" (James 2:5). There are several ways we can be rich and not be charged with folly. We can be rich in good deeds and we can also be rich in faith as said above. Other ways are mentioned in Galatians 6:10 and Hebrews 13:16. To squander our worldly wealth upon ourselves is the height of madness. Meyer says, "Wealth makes no difference in the audit of eternity. A man cannot eat more than a certain amount of food, and wear more than a certain amount of
clothing." ^{vs. 6:11-21.">(F39)}

"In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life" (6:19). It is often said regarding wealth that we cannot take it with us. Someone quipped here that we can't even keep it while we are here. However, we can send it on ahead. We can shrewdly invest it in God's dear people and in his work. When we place our holdings in the bank of heaven we can have perfect peace. Jesus said to us in Matthew 6:19-20, "Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal."

Paul closes the book of 1 Timothy with two final charges to his young helper, "Timothy, guard what has been entrusted to your care. Turn away from godless chatter and the opposing ideas of what is falsely called knowledge, which some have professed and in so doing have departed from the faith. Grace be with you all" (6:20-21). This final charge applies to us as it did to Timothy. We too have received a faithful deposit of the gospel. Unfortunately, the devil, the flesh and the spirit of this age are ever trying to weaken and diminish this holy deposit.

The very early church father, Hegesippus (c. 170) is reported to have said:

When the sacred band of apostles had in various ways completed their lives' work, and when the [next] generation of men had passed away (to whom it had been vouchsafed to personally listen to the godlike wisdom), then did the confederacy of godless error take its rise through the treachery of false teachers. For upon seeing that none of the apostles were living any longer, they at length attempted with bare and uplifted head to oppose the preaching of the truth by preaching "knowledge falsely so
called."^(F40)

Last of all, Paul charges Timothy to avoid what is falsely called "knowledge" (Gk. gnosis) or "science" as it is seen in some interpretations. Paul refers to all this false knowledge as "godless chatter." We can surely take heart from Paul's last charge, for we live in a time when there are great and ever-increasing fields of false knowledge. We have only to think of the vast field of pseudo-science known as evolution or the fast-growing false philosophical concept that all truth is relative. Paul would not dignify such things by calling them knowledge, but rather he refers to them in the Greek as bebelous kenophonias or profane and empty utterances.