1 Timothy 6 - Old & New Testament Restoration Commentary - Bible Commentaries

Introduction

1 Timothy 6:1

Let as many as are servants under the yoke—[Human slavery was one of the most perplexing questions the gospel of Jesus Christ had to face. It was common to all peoples and nations, and entered into all grades and ranks of society. In the old world war and commerce were equally responsible for its existence. To attempt to eradicate it by preaching against it as hateful to God and degrading to man would have produced rebellion and revolution in its darkest and most violent form. Christ did not propose to break up such relations by violence. He recognized the relationship, regulated it, and put in operation principles that in their workings would so mold public sentiment as to break down all evil relations and sinful institutions.] A very grievous type of slavery existed throughout all the countries of Asia and Europe at the time of the introduction of the Christian religion. The relation of both masters and servants was recognized by the apostles. Here Paul is instructing Timothy how he should teach servants to conduct themselves toward their masters. Under the yoke means in slavery.

count their own masters worthy of all honor,—They were not to think for a moment that Christianity was to interfere with the existing social relations and put master and slave on an equality on earth, but they were to show respect and honor to their own masters.

that the name of God and the doctrine be not blasphemed.—That no reproach be brought upon the name of God whom the servants worshiped. On the other hand, the fidelity of the Christian servant in the discharge of all the duties laid on him by the master should commend his religion to his master.

1 Timothy 6:2

And they that have believing masters, let them not despise them,—Here he recognizes that believers could be masters. In the spiritual kingdom they were one in Jesus Christ, brethren invested with equal rights; [and the slave might conclude that this destroyed the earthly relation of master and slave. But this spiritual relationship though, it must influence and modify the civil relationship, did not dissolve it. In civil relation they were still master and slave, and a Christian is forbidden to cease to honor and be obedient to the civil relation.]

because they are brethren;—The slave would think because his master was a Christian he ought to set him free because he was his brother, and if he did not he would condemn or despise him.

but let them serve them the rather, because they that partake of the benefit are believing and beloved.—On the other hand, let the service be more cheerful because they are brethren who partake of the benefits of service. Paul impresses that they ought to prefer to work for a Christian master because a brother was helped by their labors.

These things teach and exhort.—It is likely that disturbances had taken place over these questions. On such questions it would be easy to arouse deep feelings in slaves. From the severity of the denunciation in the next verse of those who teach differently, we may justly conclude that evil- disposed persons had been teaching differently and arousing discontent and a rebellious spirit.

1 Timothy 6:3

If any man teacheth a different doctrine,—The form of statement here used is general, but it comprehends all teaching contrary to that of the inspired apostle. It is quite probable that among other heretical doctrines adapted to embitter different classes of society against each other and excite a social revolution, was human slavery. It is evident that such teaching, while it wholly ignored the spiritual significance and value of the gospel, was in high degree dangerous where a great portion of the population were slaves. It could result only in revolution. Hence, the importance of the instruction to slaves to be in obedience to their masters. While he nowhere affirms the rightfulness of the relation of master and slave, in all his epistles he instructs slaves to be in obedience to their masters.

and consenteth not to sound words, even the words of our Lord Jesus Christ,—This reference must be to the general tenor of the teaching of the Lord Jesus Christ, which was to interfere with no relation regulated, by the government. [Here he was in all probability referring to such sayings of the Lord as: “Then saith he unto them, Render therefore unto Caesar the things that are Caesar’s; and unto God the things that are God’s.” (Matthew 22:21.) “Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.” (Matthew 5:39.) But the false teachers, who were the bitterest enemies of the truth would not consent to “sound words,” though they were the words of the Lord Jesus Christ.]

and to the doctrine which is according to godliness;—Such a state of insubordination and discontent as they would produce would be a great hindrance to the progress of the gospel.

1 Timothy 6:4

he is puffed up, knowing nothing,—He is self-conceited, thinks his reasons above the teachings of the Lord and the apostles. All such really know nothing as they should know. They do not know that God in his workings does not suddenly break these relations, but he lays down principles that work out results gradually and gently through changing the heart and molding and directing the feelings and purposes. God, in other words, works results through the heart, changes the outward acts and relations first by changing the heart and feelings. Hence he breaks and changes no relation by sudden and violent means.

but doting about questionings and disputes of words,—They had such a morbid fondness for questionings and disputings over untaught questions and words that it amounted to a disease. These men deal with subtle, useless, and unpractical questions, which have no practical bearing on ordinary life, and only tend to stir up strife and useless discussion, and to make men discontented and rebellious.

whereof cometh envy,—Envy is uneasiness, pain, mortification, or discontent, excited by another’s prosperity, or by his superior knowledge, or possessions.

strife,—Angry contention, hostile struggling, fighting, the disposition to be quarrelsome and contentious, the feeling which seeks to irritate. It is not strife for truth and right, but simply for its own sake.

railings,—Harsh and abusive language toward those who will not concede a point—a common effect of disputes and more commonly of disputes about small and unimportant matters than of those which are of magnitude.

evil surmisings,—Evil surmisings are the imaginings of evils or wrongs of others without clear testimony. This seems to grow out of the depravity of the flesh and shows itself in the disposition to attribute evil motives to the acts of others. This disposition is very prevalent among men, even among Christians. This habit is here placed in bad association, and is a warning to all who would please God that it should be sedulously avoided. The habit arises from a bitter, jealous spirit toward others; it is really the reflection of the evil heart of him who cultivates the spirit, and usually indicates that he is actuated by evil motives in what he does, and that he judges others by his own spirit.

1 Timothy 6:5

wranglings of men—These words close the long catalogue of the fruits of the teaching of the false teachers of the faith in Christ and point out that the wranglings engendered by these useless and unhappy controversies would be no mere temporary difficulties, but would indefinitely prolong their destructive work.

corrupted in mind—[They corrupted the word of God, and thus prepared the way for the debasement of their own mind, leading in turn to that pride and ignorance which were their most distinguishing qualities.]

and bereft of the truth,—[This indicates that the truth was once theirs. They had corrupted the word of God, and thus prepared the way for the debasement of their own mind, leading in turn to that pride and ignorance which were their most distinguishing qualities. The truth was theirs once, but they forfeited it by their unfaithfulness and corruption.]

supposing that godliness is a way of gain.—[They did not preach contentment to the slaves or induce them to acquiesce with patience in their hard lot, but rather persuaded them to use religion as a means of worldly betterment. Such counsel would have disorganizing, disintegrating effects upon society. But it was, besides, a degradation of the doctrine of Christ. Godliness was not designed to be a lucrative business or to be followed only so far as it subserved the promotion of worldly interests. Simon Magus and such men as made “merchandise” of the gospel are examples of this class. Such persons would be “teaching things which they ought not, for filthy lucre’s sake.” (Titus 1:11.)]

1 Timothy 6:6

But godliness with contentment is great gain:—Contentment pertains not to the place or condition, but to the heart. Being contented in our lot is great gain. It is a precious treasure that brings much joy in this world, and then an unfailing treasure in the world to come. It is great gain to learn to be content without riches or earthly treasures. [In this concise and weighty sentence Paul expresses both these main ideas that godliness makes us content, and to be content is the highest good.]

1 Timothy 6:7

for we brought nothing into the world, for neither can we carry anything out;—Every earthly possession is only meant for this life—for the period between the hour of birth and death—then we should only be concerned about what we can wisely use in our journey through life. To burden ourselves with more is to hinder our usefulness and our true enjoyment of life and our opportunities for doing good for others and for improving ourselves.

1 Timothy 6:8

but having food and covering we shall be therewith content.—What we eat and what we wear is all the material good we get out of riches. [What else may be granted should be received with thanksgiving. Still it is not absolutely necessary, and the earnest and devout Christian will be satisfied when his actual needs are supplied.]

1 Timothy 6:9

But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts,—The eagerness for riches brings temptations to sin. They are led into a snare of Satan. The effort to gain riches and enjoy them excites many hurtful lusts, which burden the heart, destroys the better aspirations and desires of the spirit, and makes one a sordid and selfish being.

such as drown men in destruction and perdition.—There is no truth more plainly taught on the pages of inspiration than all unjust means—or means gained when we make anxiety for money the chief end of our labors—bring ruin, poverty, and shame upon men and their families. The longer it remains in the family the deeper the ruin it works, the more highly it exalts them the deeper in shame it drags them down. Every dollar brought into a family by dishonest and unjust means is a curse, a poverty breeder to that family. [The gratification of desires, whether these desires are centered in the lower animal passions or in the pursuit of yet baser and more selfish passions, still invariably leads to the destruction of the poor, frail human body first. This premature breaking up of the earthly tabernacle is the herald and precursor of the final perdition of the immortal soul.]

1 Timothy 6:10

For the love of money is a root of all kinds of evil:—An inordinate desire of earthly things or of what belongs to our neighbor. Covetousness is a vice that becomes stronger in old age when other vices are weakened; it can never be satisfied; it renders men the abhorrence of God, cruel, oppressive, and unjust toward neighbors; and betrays the man into sins and miseries unnumbered.

which some reaching after have been led astray from the faith,—Some had been so deceived as to depart from the faith or living according to the requirements of God. [The one who covets gold longs for opportunities in which his love of money finds a field for exercise.]

and have pierced themselves through with many sorrows.—They have overwhelmed themselves with many sorrows and afflictions. [The reference here is most likely to the many pains, agonies, troubles attending money seeking, the pangs of conscience, the miseries of unsatisfied greed, and the conscious failure of attaining life’s best end.]

1 Timothy 6:11

But thou, O man of God,—“Man of God” is one devoted to the service of God. It frequently in the Old Testament means the prophets inspired of God and sent to teach the people, but under the new covenant the name is extended to all faithful men in the Lord Jesus Christ. (2 Timothy 3:17.)

flee these things;—Paul gives Timothy and all teachers of the religion of the Lord Jesus Christ the warning to flee from the love of money, and get far away from such desires and all the evils and dangers it brings.

and follow after righteousness,—The apostle says: “Be not overcome of evil, but overcome evil with good. (Romans 12:21.) The “man of God” fleeing from all covetous longings for money must follow after righteousness, shape his inner life after “the law of the Spirit of life in Christ Jesus,” which makes “free from the law of sin and of death.” (Romans 8:2.)

godliness,—Godliness gives contentment with food, raiment, and what at present we enjoy.

faith,—Faith in God and Christ assures of a better and more abiding substance reserved in heaven for us. (1 Peter 1:3-12.)

love,—Love is manifested in doing good to our fellow men, and the divine law tells us that it is the only way we can do it, hence “love therefore is the fulfillment of the law.” (Romans 13:10.)

patience,—[Patience is that state of mind and heart that enables one to face difficulties and obstacles that make him willing to toil and suffer adversity in order to maintain his loyalty to God.]

meekness.—Meekness suppresses our wrath and indignation against those who are injurious to us and takes away from us that which is our own—submission to the divine will.

1 Timothy 6:12

Fight the good fight of the faith,-—Faith in God calls man to a vigorous fight with evil in his own soul that he against the influences of the flesh may keep the faith, and then it summons him to maintain the faith in the world. The Christian teacher especially had to maintain that truth against the fierce opposition of the world, and before the world both in precept and example of what faith in Christ will make of a man.

lay hold on the life eternal,—He was to do the things required to gain eternal life. In fighting “the good fight of the faith” a man lays hold on eternal life because faith leads him to do the things that fit him for eternal life.

whereunto thou wast called,—Unto the attainment of eternal life Timothy had been called.

and didst confess the good confession in the sight of many witnesses.—Timothy was brought before the rulers, was imprisoned for confessing and not denying that Jesus is the Christ. Of him it is said: “Know ye that our brother Timothy hath been set at liberty; with whom, if he come shortly, I will see you.” (Hebrews 13:23.) Certainly the greater probability is that his confession took place when he was on trial for his life. The special merit in the confession was in making it in the face of danger and even death.

1 Timothy 6:13

I charge thee in the sight of God,—He cautions him to remember that God witnesses and will hold him to strict account if he fails to meet the responsibility thus taken upon himself.

who giveth life to all things,—God is the source of all life, and from him all life comes. “In him was life; and the life was the light of men.” (John 1:4.)

and of Christ Jesus, who before Pontius Pilate witnessed the good confession;—This confession of Jesus Christ was made when he was on trial for his life before Pontius Pilate. The special merit in the confession was in making it in the face of danger and death—an occasion similar to that in which he warned the twelve to confess and not to deny him. Paul says: “Because if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” (Romans 10:9-10.) This was addressed to Christians, not concerning the plan of entering into the church and having their sins pardoned, but of the course that would lead to eternal life. Faith in God and the courage to confess Christ is just as essential to salvation at every step through life down to death itself as they are at the beginning.

1 Timothy 6:14

that thou keep the commandment, without spot, without reproach,—Here Paul specifies what the charge was that he was commanding in such earnest, solemn language to Timothy. The commandment was the teaching of Jesus Christ, the gospel message, that was to be proclaimed in all its fullness; and that it might be done effectually it was needful that Timothy should be without flaw—should live the life he preached. The false teachers of whom he had been speaking (well known to Timothy) by their lives had dishonored the glorious commandment which they professed to love and teach.

until the appearing of our Lord Jesus Christ:—The coming of the Lord was of all events the goal which all were to keep in view. Death is regarded as the coming of the Son of man to those who die. It might mean until death. If kept till then, it will be kept till the coming of the Lord to judge the world.

1 Timothy 6:15

which in its own times he shall show,—At the time appointed by the Father—Jesus will show forth his coming to the world (Matthew 24:27-31)—the time which the Father has appointed by his own authority (Acts 1:7) and said to be known only to him (Mark 13:32). But the Father’s time is Christ’s own time. The Father and the Son both have part in the glorious manifestation of his coming. [The plural times is suggestive of successive manifestations and fulfillments in the kingdom of God of the predicted manifestations. It is possible, therefore, to include in these times the Lord’s coming to Christians individually to take them to the home prepared for them. (John 14:3.)]

who is the blessed and only Potentate,—A potentate is one possessing power, a governor or ruler. Jesus said to his disciples after his resurrection from the dead: “All authority hath been given unto me in heaven and on earth.’’ (Matthew 28:18.) And “he must reign, till he hath put all his enemies under his feet. The last enemy that shall be abolished is death. . . . But when he saith, All things are put in subjection, it is evident that he is excepted who did subject all things unto him. And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all.” (1 Corinthians 15:25-28.) And because Jesus is the only Ruler, there is no other name under heaven whereby men must be saved.

the King of kings, and Lord of lords;—The King over all kings, the Ruler of all rulers of whatever name or power.

1 Timothy 6:16

who only hath immortality,—Immortality means freedom from death, from suffering, from decay. Jesus Christ in the bosom of the Father only hath immortality with God. He alone can impart it to others. “For as the Father hath life in himself, even so gave he to the Son also to have life in himself.” (John 5:26.) “For as the Father raiseth the dead and giveth them life, even so the Son also giveth life to whom he will.” (John 5:21.) Jesus has supreme rule until he puts down all rule and authority and power, and has rescued the earth from the dominion of death, then he will surrender the world rescued from the rule of sin and death up to God the Father that he may be all and in all.

dwelling in light unapproachable;—The Lord Jesus Christ in the bosom of the Father is as inaccessible as God himself. None can see him and all beings in heaven and on earth must give him glory and honor and yield to his supreme and eternal power.

whom no man hath seen, nor can see:—The light of Jesus is blinding to all who approach him in mortal frame. We shall in the future see him as he is in immortal brightness and then we shall be transformed into his likeness.

to whom be honor and power eternal.—To whom—as alone within himself is worthy and to whom they properly belong—let honor and eternal power be ascribed.

Amen.—This word marks the close of the doxology.

1 Timothy 6:17

Charge them that are rich in this present world, that they be not high-minded, nor have their hope set on the uncertainty of riches,—Paul had already given fearful warning against anxiety for riches and the improper means of obtaining them. Here he gives an earnest and solemn lesson as to how those who possessed riches should use them. He tells Timothy to charge them to be not uplifted with pride on account of riches—that riches are uncertain. They take wings and fly away; they do not bring the happiness they promise. One must not trust them for true good.

but on God, who giveth us richly all things to enjoy;—No more distinct promise of earthly good was ever made to Jews than this promise to Christians. The same promise is made distinctly to the faithful Christians at Philippi: “And my God shall supply every need of yours according to his riches in glory.” (Philippians 4:19.) Some erroneously claim that under the law of Moses temporal blessings alone were promised, and under the law of Christ only spiritual blessings. Under Christ the promise of temporal blessings has not been withdrawn. They are as great as under Judaism, but under Christ the spiritual blessings have been added. Hence, Christ says: “I say unto you, There is no man that hath left house, or brethren, or sisters, or mother, or father, or children, or lands, for my sake, and for the gospel’s sake, but he shall receive a hundredfold now in this time, . . . and in the world to come eternal life.” (Mark 10:29-30.)

1 Timothy 6:18

that they do good, that they be rich in good works,—These words seem to point to the highest enjoyment procurable by those rich—the luxury of doing good, of helping others to be happy, the only enjoyment that never fails.

that they be ready to distribute, willing to communicate;—Free to come into fellowship with those at work for Christ by aiding them.

1 Timothy 6:19

laying up in store for themselves a good foundation against the time to come,—The foundation of their hope for eternal life is that through faith in Jesus Christ they have used their riches in doing good to the poor. When they do it through faith in Jesus Christ, they will use it in his name as he directs. Riches impose a fearful responsibility on man. They tempt him to do wrong. There is great temptation to lift him up with pride. The world flatters and fawns upon him because of his riches. The churches do it, give him the chief seats, and give him power and influence as a member of the church because of his money. The care of his riches takes his time and attention and tempts him to forget God and the duties he owes to him. Riches, when used humbly and faithfully in the name of Jesus Christ to honor God and to do good to man, are wings to lift him heavenward. Hoarded, gloried in, used to exalt in the world and gratify his fleshly appetites and desires, they are as a leaden weight around his neck to drag him down to ruin.

that they may lay hold on the life which is life indeed.—The right use of riches lays a foundation from which the rich may lay hold on the life eternal.

1 Timothy 6:20

O Timothy, guard that which is committed unto thee,—This is an affectionate and earnest appeal to Timothy to guard the work committed to him. Do not alter, add too, or take from it. Be faithful in keeping and teaching it. That is the only thing that could help him or his hearers.

turning away from the profane babblings and oppositions of the knowledge which is falsely so called;—Turn away from these useless talks and subjects that bring no profit. Too much attention given to errors may, and often does, lead into errors. As a rule, men who become hobby riders are not benefited by discussion, and frequently others are injured by such. When a man exalts one truth above another truth of the Bible, and teaches that to the neglect of other truths, he does evil and not good. But, as a rule, the best treatment is not to yield to him, not to argue with him, but press forward the work of God.

1 Timothy 6:21

which some professing have erred concerning the faith.—When men turn aside in any way from adherence to the plain truth as taught, they make shipwreck of their faith and go into apostasy.

Grace be with you.—These words, no doubt addressed to Timothy, are a gracious, peaceful ending to the Epistle.

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Verse 1

1Ti 6:1

Let as many as are servants under the yoke—[Human slavery was one of the most perplexing questions the gospel of Jesus Christ had to face. It was common to all peoples and nations, and entered into all grades and ranks of society. In the old world war and commerce were equally responsible for its existence. To attempt to eradicate it by preaching against it as hateful to God and degrading to man would have produced rebellion and revolution in its darkest and most violent form. Christ did not propose to break up such relations by violence. He recognized the relationship, regulated it, and put in operation principles that in their workings would so mold public sentiment as to break down all evil relations and sinful institutions.] A very grievous type of slavery existed throughout all the countries of Asia and Europe at the time of the introduction of the Christian religion. The relation of both masters and servants was recognized by the apostles. Here Paul is instructing Timothy how he should teach servants to conduct themselves toward their masters. Under the yoke means in slavery.

count their own masters worthy of all honor,—They were not to think for a moment that Christianity was to interfere with the existing social relations and put master and slave on an equality on earth, but they were to show respect and honor to their own masters.

that the name of God and the doctrine be not blasphemed.—That no reproach be brought upon the name of God whom the servants worshiped. On the other hand, the fidelity of the Christian servant in the discharge of all the duties laid on him by the master should commend his religion to his master.

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Verse 2

1Ti 6:2

And they that have believing masters, let them not despise them,—Here he recognizes that believers could be masters. In the spiritual kingdom they were one in Jesus Christ, brethren invested with equal rights; [and the slave might conclude that this destroyed the earthly relation of master and slave. But this spiritual relationship though, it must influence and modify the civil relationship, did not dissolve it. In civil relation they were still master and slave, and a Christian is forbidden to cease to honor and be obedient to the civil relation.]

because they are brethren;—The slave would think because his master was a Christian he ought to set him free because he was his brother, and if he did not he would condemn or despise him.

but let them serve them the rather, because they that partake of the benefit are believing and beloved.—On the other hand, let the service be more cheerful because they are brethren who partake of the benefits of service. Paul impresses that they ought to prefer to work for a Christian master because a brother was helped by their labors.

These things teach and exhort.—It is likely that disturbances had taken place over these questions. On such questions it would be easy to arouse deep feelings in slaves. From the severity of the denunciation in the next verse of those who teach differently, we may justly conclude that evil- disposed persons had been teaching differently and arousing discontent and a rebellious spirit.

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Verse 3

1Ti 6:3

If any man teacheth a different doctrine,—The form of statement here used is general, but it comprehends all teaching contrary to that of the inspired apostle. It is quite probable that among other heretical doctrines adapted to embitter different classes of society against each other and excite a social revolution, was human slavery. It is evident that such teaching, while it wholly ignored the spiritual significance and value of the gospel, was in high degree dangerous where a great portion of the population were slaves. It could result only in revolution. Hence, the importance of the instruction to slaves to be in obedience to their masters. While he nowhere affirms the rightfulness of the relation of master and slave, in all his epistles he instructs slaves to be in obedience to their masters.

and consenteth not to sound words, even the words of our Lord Jesus Christ,—This reference must be to the general tenor of the teaching of the Lord Jesus Christ, which was to interfere with no relation regulated, by the government. [Here he was in all probability referring to such sayings of the Lord as: “Then saith he unto them, Render therefore unto Caesar the things that are Caesar’s; and unto God the things that are God’s.” (Matthew 22:21.) “Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.” (Matthew 5:39.) But the false teachers, who were the bitterest enemies of the truth would not consent to “sound words,” though they were the words of the Lord Jesus Christ.]

and to the doctrine which is according to godliness;—Such a state of insubordination and discontent as they would produce would be a great hindrance to the progress of the gospel.

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Verse 4

1Ti 6:4

he is puffed up, knowing nothing,—He is self-conceited, thinks his reasons above the teachings of the Lord and the apostles. All such really know nothing as they should know. They do not know that God in his workings does not suddenly break these relations, but he lays down principles that work out results gradually and gently through changing the heart and molding and directing the feelings and purposes. God, in other words, works results through the heart, changes the outward acts and relations first by changing the heart and feelings. Hence he breaks and changes no relation by sudden and violent means.

but doting about questionings and disputes of words,—They had such a morbid fondness for questionings and disputings over untaught questions and words that it amounted to a disease. These men deal with subtle, useless, and unpractical questions, which have no practical bearing on ordinary life, and only tend to stir up strife and useless discussion, and to make men discontented and rebellious.

whereof cometh envy,—Envy is uneasiness, pain, mortification, or discontent, excited by another’s prosperity, or by his superior knowledge, or possessions.

strife,—Angry contention, hostile struggling, fighting, the disposition to be quarrelsome and contentious, the feeling which seeks to irritate. It is not strife for truth and right, but simply for its own sake.

railings,—Harsh and abusive language toward those who will not concede a point—a common effect of disputes and more commonly of disputes about small and unimportant matters than of those which are of magnitude.

evil surmisings,—Evil surmisings are the imaginings of evils or wrongs of others without clear testimony. This seems to grow out of the depravity of the flesh and shows itself in the disposition to attribute evil motives to the acts of others. This disposition is very prevalent among men, even among Christians. This habit is here placed in bad association, and is a warning to all who would please God that it should be sedulously avoided. The habit arises from a bitter, jealous spirit toward others; it is really the reflection of the evil heart of him who cultivates the spirit, and usually indicates that he is actuated by evil motives in what he does, and that he judges others by his own spirit.

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Verse 5

1Ti 6:5

wranglings of men—These words close the long catalogue of the fruits of the teaching of the false teachers of the faith in Christ and point out that the wranglings engendered by these useless and unhappy controversies would be no mere temporary difficulties, but would indefinitely prolong their destructive work.

corrupted in mind—[They corrupted the word of God, and thus prepared the way for the debasement of their own mind, leading in turn to that pride and ignorance which were their most distinguishing qualities.]

and bereft of the truth,—[This indicates that the truth was once theirs. They had corrupted the word of God, and thus prepared the way for the debasement of their own mind, leading in turn to that pride and ignorance which were their most distinguishing qualities. The truth was theirs once, but they forfeited it by their unfaithfulness and corruption.]

supposing that godliness is a way of gain.—[They did not preach contentment to the slaves or induce them to acquiesce with patience in their hard lot, but rather persuaded them to use religion as a means of worldly betterment. Such counsel would have disorganizing, disintegrating effects upon society. But it was, besides, a degradation of the doctrine of Christ. Godliness was not designed to be a lucrative business or to be followed only so far as it subserved the promotion of worldly interests. Simon Magus and such men as made “merchandise” of the gospel are examples of this class. Such persons would be “teaching things which they ought not, for filthy lucre’s sake.” (Titus 1:11.)]

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Verse 6

1Ti 6:6

But godliness with contentment is great gain:—Contentment pertains not to the place or condition, but to the heart. Being contented in our lot is great gain. It is a precious treasure that brings much joy in this world, and then an unfailing treasure in the world to come. It is great gain to learn to be content without riches or earthly treasures. [In this concise and weighty sentence Paul expresses both these main ideas that godliness makes us content, and to be content is the highest good.]

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Verse 7

1Ti 6:7

for we brought nothing into the world, for neither can we carry anything out;—Every earthly possession is only meant for this life—for the period between the hour of birth and death—then we should only be concerned about what we can wisely use in our journey through life. To burden ourselves with more is to hinder our usefulness and our true enjoyment of life and our opportunities for doing good for others and for improving ourselves.

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Verse 8

1Ti 6:8

but having food and covering we shall be therewith content.—What we eat and what we wear is all the material good we get out of riches. [What else may be granted should be received with thanksgiving. Still it is not absolutely necessary, and the earnest and devout Christian will be satisfied when his actual needs are supplied.]

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Verse 9

1Ti 6:9

But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts,—The eagerness for riches brings temptations to sin. They are led into a snare of Satan. The effort to gain riches and enjoy them excites many hurtful lusts, which burden the heart, destroys the better aspirations and desires of the spirit, and makes one a sordid and selfish being.

such as drown men in destruction and perdition.—There is no truth more plainly taught on the pages of inspiration than all unjust means—or means gained when we make anxiety for money the chief end of our labors—bring ruin, poverty, and shame upon men and their families. The longer it remains in the family the deeper the ruin it works, the more highly it exalts them the deeper in shame it drags them down. Every dollar brought into a family by dishonest and unjust means is a curse, a poverty breeder to that family. [The gratification of desires, whether these desires are centered in the lower animal passions or in the pursuit of yet baser and more selfish passions, still invariably leads to the destruction of the poor, frail human body first. This premature breaking up of the earthly tabernacle is the herald and precursor of the final perdition of the immortal soul.]

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Verse 10

1Ti 6:10

For the love of money is a root of all kinds of evil:—An inordinate desire of earthly things or of what belongs to our neighbor. Covetousness is a vice that becomes stronger in old age when other vices are weakened; it can never be satisfied; it renders men the abhorrence of God, cruel, oppressive, and unjust toward neighbors; and betrays the man into sins and miseries unnumbered.

which some reaching after have been led astray from the faith,—Some had been so deceived as to depart from the faith or living according to the requirements of God. [The one who covets gold longs for opportunities in which his love of money finds a field for exercise.]

and have pierced themselves through with many sorrows.—They have overwhelmed themselves with many sorrows and afflictions. [The reference here is most likely to the many pains, agonies, troubles attending money seeking, the pangs of conscience, the miseries of unsatisfied greed, and the conscious failure of attaining life’s best end.]

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Verse 11

1Ti 6:11