Verse-by-Verse Bible Commentary
1 Timothy 6:5

Clarke's Commentary

Verse 1 Timothy 6:5. Perverse disputings of men of corrupt minds — Disputations that cannot be settled, because their partisans will not listen to the truth; and they will not listen to the truth because their minds are corrupt. Both under the law and under the Gospel the true religion was: Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength; and thy neighbour 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.

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.

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

Bridgeway Bible Commentary

Trouble-makers and God’s servant (6:3-16)

The teaching of the false teachers differs from that of Christ, and their conduct likewise differs. Their kind of teaching arises out of pride and creates argument, which in turn leads to suspicious thoughts and insulting talk about others. Paul knows that their real reason for setting themselves up as Christian teachers is to become rich (3-5).
Christianity does make a person rich, but not in the way the false teachers think. Christians are rich when they learn to be satisfied with what they have, and are not always wanting more (6-8). Those whose chief desire is to build up their wealth are easily led away from God. They might gain the wealth they desire, but spiritually they finish in a state of terrible poverty. Their spiritual lives become ruined, their true happiness is destroyed, and their minds are full of worries (9-10).
Paul warns Timothy to beware of these dangers, and encourages him to concentrate on developing the Christian virtues. He must not give up the struggle. When he first committed himself by a public declaration to his work, he knew that this work would require much perseverance (11-12). He is encouraged by the example of Jesus who, when he was before Pilate, made a firm declaration in spite of the suffering he knew it would bring. Timothy likewise must be faithful to the end in spite of the hardships. His assurance is that he will then share in the triumph of that great day when Jesus Christ returns (13-16).

Coffman's Commentaries on the Bible

wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way of gain. But godliness with contentment is great gain:

Bereft of the truth … "Bereft implies that they once had had possession of the truth, but had lost it by their own fault." A. C. Hervey, op. cit., p. 120. Thus, these were not outside agitators who were disturbing churches, but were good apples gone bad.

Supposing that godliness is a way of gain … This applies to all who misuse sacred work for secular profit or personal benefit; but the implication is also inescapable that this relates to the slave problem. If the false teachers were advocating emancipation as a corollary of salvation, then indeed godliness would have been great gain; and there is the strongest possibility that there are echoes of that position here. Turning quickly to the counterpart of his truth, namely, that in one sense godliness is indeed great gain, he wrote the next line (1 Timothy 6:6).

Barnes' Notes on the Whole Bible

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

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

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

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

(1) In making this a general maxim by which to judge of everything in religion; and,

(2) In so applying it as to produce insubordination and discontent in the minds of servants toward their masters; and,

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

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

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

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

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

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

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

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

Calvin's Commentary on the Bible

5Of 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⁾

(117) “Il y a danger que nostre amitie ne leur serve d’une couverture pour avoir entree a abuser les gens.” — “There is danger lest our friendship serve as a disguise for obtaining access to deceive people.”

(118) “When we hear that they who thus misrepresent the word of God make merchandise of our souls, as the Apostle Peter says (2 Peter 2:3,) and that they make traffic of us and of our salvation, without any conscience, and that they make no scruple of plunging us into hell, and even to set aside the price which was paid for our redemption, it is certain that they ruin souls, and also mock at the blood of our Lord Jesus Christ. When we hear all this, ought we not to hold such teachers in abhorrence? Besides, experience shews us that we have good reason for attending to this warning of the Apostle Paul. For to what a pitch has religion arrived! Has it not been made like a public fair? What has it become in Popery? The Sacraments are exposed to sale, and everything else belonging to our religion has a fixed price put upon it. Not more did Judas sell the Son of God in his own person than the Pope and all that filth of his clergy have sold the graces of the Holy Spirit, and all that belonged to his office and to our salvation. When we see this, have we not good reason for being on our guard?” — Fr. Ser.

Smith's Bible Commentary

Chapter 6

Now Paul turns to the subject of servants in chapter six.

Let as many servants as are under the yoke ( 1 Timothy 6:1 )

That is, to a master.

count their own masters worthy of all honour ( 1 Timothy 6:1 ),

Now this is actually the word "slave." And in that day, slavery was a very common practice. And Paul said, If you are a slave, then count your master worthy of all honor or respect.

that the name of God and his doctrine be not blasphemed ( 1 Timothy 6:1 ).

In our day and age, it is so important for us as Christians to be above reproach in our work and in our work habits, because people are expecting more from you as a Christian than they expect from a normal person. It may be that everyone is fudging on his breaktime and is, you know, taking a half-hour for break when fifteen minutes is allowed. If you're a Christian, you should take fifteen minutes, though the others are taking a half-hour. Now if the other is so, you're taking a half-hour and the others are taking fifteen minutes, you say, well, you know, I'm a Christian; they'll say, Hey, supposed to be a Christian, look at that. And many times by our actions and by our attitudes, we cause the name of Jesus to be blasphemed. And that's tragic.

That was the thing that Nathan nailed David with, after David's experience with Bathsheba. He had said to David, "David, you've caused the enemies of God to blaspheme" ( 2 Samuel 12:14 ). You've given occasion to the enemies of God to lay blame against Christianity or against Jesus Christ because of your slovenliness. More is expected of you because you are a Christian. Produce more, Paul is saying.

If you have a master who is a believer, then don't despise them, because that they are your brothers; but rather service to them, because they are faithful and beloved, partakers of the same benefit. These things [Paul said] teach and exhort ( 1 Timothy 6:2 ).

So basically the servant was as a Christian, to be exemplary in his service, whether he had an unbelieving or a believing master. Now if you had a believing master, he may sort of resent the fact that he still is requiring this of me. After all, we're brothers in Christ and we are believers, you know. But Paul is just exhorting them to have the respect and honor of their masters.

If any man teach otherwise, and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness ( 1 Timothy 6:3 );

Paul uses this word "godliness" some six times; I believe it is in this epistle. He talks a lot about godliness. "Great is the mystery of godliness:" you remember last Sunday's message. "God was manifest in the flesh" ( 1 Timothy 3:16 ), and all. Now again, "If someone teaches otherwise, and does not consent to the wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness." And that's the purpose that we might be like God, that we might be godly in our actions.

That person who is teaching otherwise,

Is proud, he knows nothing, but doting about questions and strifes of words, whereof comes envy, strife, railings, and evil surmisings, the perverse disputings of men of corrupt minds, and destitute of the truth ( 1 Timothy 6:4-5 ),

And what is their main thesis?

supposing that godliness is a way to gain ( 1 Timothy 6:5 ):

Paul said this is one of the worst heresies.

withdraw yourself from such a person ( 1 Timothy 6:5 ).

You see, here is a slave who is saying, Hey, I've a godly master so you know he ought to make it easier on me. It's a way for me to gain. Here is a master who's saying, Oh, I have a godly servant, you know, I can trust him and I can put him in a position of trust because he is godly. I can use that for my gain, for my benefit.

So many people are following this heresy. There are many people who are advocating this heresy. You know, if you want to be rich, if you want to drive a Cadillac, just receive the Lord and have enough faith. Go out in faith, put the down payment on the thing, put a deposit on it, you know. Believe and trust the Lord to make the payments. Godliness is a way for prosperity. God wants you to have the best. You're the King's kids and God wants you to live like the King's kid. Go out and go for it. Indulge your lust. God wants you to have everything. Godliness is a way to gain.

"Perverse disputings of men of corrupt minds. They're destitute of the truth, from such withdraw yourself." The truth is,

godliness with contentment that's great gain ( 1 Timothy 6:6 ).

That's really being rich. The person who never has enough, who is always wanting more, is not really rich. I know a man who has over a hundred and fifty million dollars, over a hundred million deposited in certificates of deposit in the bank. He keeps that for the acquisition of new breweries that might come on the market. This man works sixteen hours a day, sixteen to eighteen hours a day, seven days a week, never takes a day off, never takes a vacation; drives himself. He's not rich, he's poor, that's not really being rich. What is really rich? The man who is godly and is content, a man who doesn't have a need. That's the man who is rich; he's got everything he wants. That's real riches, that contentment with what I have.

And so Paul speaks about contentment. He said,

We brought nothing into this world, and it is certain we're not going to carry anything out ( 1 Timothy 6:7 ).

When you die, you're going to do just exactly what everyone before you has done; you're going to leave everything here. You're not going to take a cent with you. "Naked I came into the world, naked I'm going out of the world" ( Job 1:21 ). I brought nothing in; I'm going to carry nothing out.

And [therefore] having food and raiment let us be therewith content ( 1 Timothy 6:8 ).

How many people have brought themselves into really great poverty because they're never satisfied with what they have? Always wanting something more. And that discontentment has brought many people to bankruptcy. "Having food or raiment be content." You have food, you have clothes, praise the Lord! Be content.

But they that will be rich ( 1 Timothy 6:9 )

If this is your goal, if this is your drive, if this is your purpose in life, "they that will be rich" will

fall into temptations and a snare, and into many foolish and hurtful lusts or desires, which drown men in destruction and perdition ( 1 Timothy 6:9 ).

The wealthy person has far many more temptations than I have. Because of his wealth, the opportunities are there of doing so many more things. I don't have to worry about a lot of things because I don't have the money to do them; I'm not tempted by them, I can't afford them. But a wealthy person runs into all kinds of temptations that you never dreamed about. So "they that will be rich will fall into these snares, the temptations, many foolish, hurtful desires, which just drown men in destruction."

For the love of money is the root of all evil ( 1 Timothy 6:10 ):

That's quite a statement. Notice, he does not say, "Money is the root of all evil." And you've often heard it quoted that way, haven't you? That's not what he says. Money is not evil; it's not good. It all depends on your attitude towards money. And "the love of money is the root of all evil."

James said "from whence comes the fightings and the wars" ( James 4:1 ). Does it come from man's own lust, the desires? Love of money, the greed, behind all of the wars and strivings and jealousies and all within the world, the love of money, the root of all evil. And so you can take the evil and you can trace it all back and it comes back to greed, the love of money. And the world is in the mess that it is today because of greed.

It is not that we are running out of natural resources. It isn't that the world isn't big enough to accommodate the population. It isn't that we could not feed everybody. The problem with the world is how men are spending the money. Last year throughout the world, there was over one trillion dollars spent for the defense budgets in the nations of the world, for buying war equipment to destroy other men; over one trillion dollars. Had we spent one trillion dollars last year in agricultural development, there would not be a single hungry person on the face of the earth; instead of the fact, that two-thirds of the world are living on starvation diets tonight, not enough food.

It isn't that we can't produce enough food, it isn't that there isn't enough arable ground and so forth, it's a misdirection; the greed of man. It's more profitable to make bombs than to plant corn. And so the greed of man, the love of money; that's the root of the evil. If it weren't for the love of money, we would have no drug problems today. What's behind the drug problem? What's behind all of these drug smuggling and so forth? What's behind it all? The love of money. If we did not have the love of money, there would be no prostitution today. Were it not for the love of money, think of how many evils would be eliminated from our earth. The love of money is the root of all evil.

which while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows ( 1 Timothy 6:10 ).

An interesting observation because the lie that we believe is just the opposite. The common deception is if I just had enough money, I would be happy. Paul is saying that these who have achieved, turning from the truth, erring from the truth, have brought themselves into great sorrows. And interestingly enough, the most wealthy men I know are also at the same time the most miserable men that I know. Interesting, isn't it?

I have them invite me out to lunch. They pour out their stories of woe, misery, loneliness. One fellow was sharing with me how he didn't know if anybody truly loved him or not. All of these women throwing themselves at him, but he said I don't know if they really love me or not. He's married three of them so far and they've all taken him for a pretty good ride. And now he's in a real dilemma. Since the last one left and made out pretty well in the courts, there's a lot of others who are thinking, My, I'd like to retire, too. Live with a guy for six months and retire, you know. He said, I don't know if they really love me or not. Miserable. Doesn't know true love. How can I know if they really love me? Sad, isn't it? The guy's so wealthy. He doesn't know if anybody really loves him or not or they're just after him for his bucks. Are they friendly just because he has bucks? Are they hoping to cash in on his bankroll? Poor fellow.

I have a cousin who's so rich as far as money goes. The poor fellow is over in the Philippines somewhere with a butterfly net chasing butterflies through the jungles. That's how he spends his life, chasing butterflies through the jungles. Worth millions of dollars, he's never worked a day in his life, but life is a bore, life is a drag. The only excitement he has is chasing butterflies. Poor fellow. Next to him I'm rich.

But thou, O man of God, flee these things ( 1 Timothy 6:11 );

Flee what? The love of money.

follow after righteousness ( 1 Timothy 6:11 ),

Pursue after righteousness. Don't pursue after wealth, after being rich; pursue rather after righteousness.

godliness ( 1 Timothy 6:11 ),

There is that word again.

faith, love, patience, meekness. Fight the good fight of faith, and lay hold to eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses ( 1 Timothy 6:11-12 ).

So it all comes down to what is the center of your life. If money, the desire for money, the desire for gain is at the center of your life, then you're going to be a miserable person. If God is at the center of your life, you're going to be rich, your life is going to be blessed, your life is going to be full. So put God at the center of your life, put righteousness at the center of your life, godliness at the center of your life, that you might really be a rich person. Enjoy the true riches, the eternal riches.

Because one of the tragic things about my poor cousin is the only one he has to leave his money to is an idiot cousin, his daughter. It's tragic, isn't it? But she's already got so many millions, you know, but she lives in a care home in Ojai. She's not able to take care of herself. Her grandmother died recently and left her another seven million dollars but it's all under trusteeship while she just sits there in the home and puts peanut butter on Ritz crackers. That's tragic, isn't it?

I went to visit her and she said, Oh, I have this special recipe, I want to, I want to fix for you this special recipe. She brings out all these Ritz crackers with peanut butter. Oh, she made these up herself, you know. Poor child, my heart goes out to her. I really, my heart does go out to her. I wouldn't trade places with her for anything, with all of the bucks that she has, or my other cousin. I wouldn't trade with him for anything with all of the bucks he has. I wouldn't want to be running around some jungle in the Philippines tonight, you know, chasing butterflies.

God at the center of your life; it's a life that is content, a life that is happy, a life that is rich, a life that is full.

I give you charge [he said] in the sight of God, who makes all things alive, and before Christ Jesus, who before Pontius Pilate witnessed a good confession ( 1 Timothy 6:13 );

"Pilate said, Art thou a king then? And Jesus said, To this end was I born and for this cause I came to the world" ( John 18:33 , John 18:37 ). Good confession before Pontius Pilate. So this is going to be heavy, heavy duty charge. "I charge you before God, who makes all things alive, before Jesus Christ,"

That you keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ ( 1 Timothy 6:14 ):

Now he gave them this commandment; what was it? To make God the center of your life, to seek after righteousness and godliness. I charge you before God, do this until the Lord comes again. Keep Him at the center of your heart and life. What did Jesus say about this? He said, "Seek first the kingdom of God, and his righteousness; and everything else will be taken care of" ( Matthew 6:33 ).

You see, man's life exists on two plains, the vertical and the horizontal. The vertical plain is your relationship with God and that is the axis upon which your life revolves. If your relationship with God is out of kilter, then your relationship with your fellowman is going to be out of kilter, out of balance. And this is the problem in our world today. People are trying to live a well-balanced life and they are struggling and striving to have a well-balanced life, to have a well-balanced relationship with others. And they're fighting constantly to find this balance in relationships, spending millions going to the psychologist and psychiatrist trying to find the balance. The reason why the life is out of balance, the reason why your relationships are out of balance, is that your relationship with God is out of balance. The vertical axis of your life is off center.

Now Paul is giving to Timothy fantastic advice. Put God at the center of your life. Godliness, righteousness, put these things at the center of your being. I charge you before God, do this until Jesus comes. Because if the center of your life is right, if your relationship with God is right, then you will be a very rich person, because it will affect every other relationship in your life. They will all be right if your relationship with God is right. You'll have a right relationship with the devil; you'll defeat him everytime you meet him because your relationship with God is right. You'll have a right relationship with your possessions, for you will know that they are really God's, and only entrusted to you and you'll use them wisely. You'll have a right relationship with your fellowmen, sharing, loving, giving.

God at the center, the vertical axis, the horizontal automatically falls into place. You cannot correct the horizontal axis by working on the horizontal. I mean, you can't correct the horizontal plain by working on the horizontal plain. I'm going to work on this relationship. While you're working on this relationship, you're messing up five more. Spending too much time trying to get this relationship right and everything else is going wrong. So you finally get this one right and you turn around and oh man, everybody else, oh help. So you grab a hold of another. I'm going to work on this relationship. While you're getting that one corrected, another goes out of balance.

And so you spend your whole life trying to get balanced here, you know, when in reality you need to come back to the vertical axis, get your relationship with God. "Seek first the kingdom of God and his righteousness, and all these other things would be taken care of." They'll all be added to you. So that is why Paul is so forceful in charging Timothy to get your life right with God. Put God at the center. Seek after righteousness and godliness. For when Jesus comes,

In his time he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords; Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen ( 1 Timothy 6:15-16 ).

So Jesus when He comes is going to show who the true, the only God is. "The only and blessed Potentate, the King of kings, and the Lord of lords; who only hath immortality, who dwells in a light which no man can approach; whom no man hath seen." In John, the first chapter, we read, "No man hath seen God at any time; but the only begotten Son, who is in the bosom of the Father, he has manifested him" ( John 1:18 ). But Jesus will show us then who is the only true God.

Now you see, riches are not a true God. They are a false God, but they are the god of many people. Many people are worshipping wealth; it's the center of their life. And you don't have to be wealthy to have it at the center of your life. In fact, it probably is a problem that is almost more endemic to poor people than it is to wealthy people, because poor people so often live under the illusion that wealth would be the solution to all their problems. Wealthy people know that that's not so, but poor people think that it would be so. All my problems would be solved by wealth. So the love of money can actually be a stronger drive in a poor person than in a rich person. It is not a true God. It is a false god. When Jesus appears, He will show us who is the true God. "The only Potentate, King of kings and Lord of lords."

And so he said, Timothy,

Charge those that are rich in this world, that they not be highminded, nor trust in the uncertainty of riches, but teach them to trust in the living God ( 1 Timothy 6:17 ),

This whole area now is on who is your god? Riches your god, the desire for money your god, it's at the heart of your being. Or are you living a godly life, a righteous life, serving the only true and the living God? "Charge those that are rich in the things of this world, in the worldly things, that they not be highminded, and don't trust in your riches, they are uncertain, but trust rather in the living God,"

who gives us richly all things to enjoy ( 1 Timothy 6:17 );

I love that. God gives to us richly all things to enjoy. All the money in the world can't buy the thrill of sitting on the beach and watching the sun set behind Catalina Island. And just enjoying the sky that lights up in brilliant color. And just sitting there and communing with God; what a rich experience that is. What a rich experience it is to walk through the forest and smell the pine needle and hear the waterfalls and the singing brooks and the blue jays and the chatter of the squirrel. God has given to us richly all things to enjoy. God wants you to enjoy life. God wants you to have the fullness of joy in your life. And He has given you the laws by which, the rules by which you can have a life that is filled with joy.

Our problem is that we don't always agree with God. We think that many times God has set rules that are too restrictive, that they are holding me back from joy or from something that would be pleasurable or exciting. And I find myself rebelling against the law of God saying, God, you're not right, you know, it isn't fair to deny me that because if I could only do that, then I would really have joy and happiness. But everytime we defy the law of God, we find it brings misery and sorrow to ourself.

God has given us the rules of happiness and the rules of joy. "Happy is the man who walks not in the counsel of the ungodly, nor stands in the way of sinners, nor sits in the seat of the scornful. But whose delight is in the law of the LORD; and in his law does he meditate day and night. Where he will be like a tree planted by the rivers of water, bringing forth fruit in his season; his leaf also shall not wither; whatever he does will prosper. The ungodly are not so: but are like the chaff which the wind drives away. Therefore the ungodly shall not stand in the day of judgment" ( Psalms 1:1-5 ). Oh the happy man is the man who has put God at the center of his life because when God is at the center of my life, I can then enjoy all that God has given to me. I can enjoy it fully. For God has "given to me all things richly, freely, richly to enjoy."

And so, "Charge those that are rich,"

That they do good, and that they be rich in good works, ready to distribute, and willing to give to those that are in need ( 1 Timothy 6:18 );

The word "communicate" is that of communicating of help unto the needy. For in so doing, they will be

Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life ( 1 Timothy 6:19 ).

Jesus gave a parable that has been a problem for many people to understand. The parable was of a servant who found out he was going to get fired. His master said, Okay, make an accounting of everything, you know, you're fired. Servant says, Hey, what am I going to do? I'm ashamed to beg. I don't want to dig ditches. I know what I'll do. And he started calling in the creditors. How much do you owe my boss? I owe him a hundred measures of meal. Here, let me have your bill. Scratch out a hundred. Fifty. Called in another creditor, how much do you owe my boss? Oh, a hundred barrels of oil. Here, fifty. And he cut all of the bills in half figuring as soon as he's fired, he'll go and say, Hey, remember how I wiped out fifty barrels of oil off your bill? I need a little bit. Could you help me? He was taking advantage of his present situation to set himself up for the future. He knew he wasn't going to always be in this position of helping himself for the future; it's going to be short-lived. He was going to be fired in a week, so, you know, take advantage of my present position to hedge for the future.

Now Jesus said, The Lord commended the unjust steward. And that's where the parable runs into difficulty. Commended him? He ought to have condemned him. He should have thrown him in jail. He commended the unjust steward for Jesus said, The children of this generation are wiser than the children of light. Therefore, make use of the unrighteousness of mammon; that when you die, you might be received into the everlasting habitations ( Luke 16:1-9 ).

What was He talking about? Right now, I have the opportunities of laying up for myself treasures in heaven. I will not always have this opportunity. The day is coming when I will die. After I die, I will have no further opportunity of laying up for myself an eternal heavenly store. That opportunity is only now while I am here.

Jesus said, "Make use of the unrighteousness of mammon." You see, your money, your dollar is not worth anything in heaven. It's not worth very much here, but it's worth nothing in heaven. If you could take them there, if you could carry them out, if when you die you could take a suitcase full, when you get to the gates say, Hey, Peter, look what I brought, you know. Show me the nicest room you've got. Peter will say, What's that junk? Your money is not current in heaven. Here I brought all this gold. No, throw it in the street. Let it mix with the rest of the pavement. We use that stuff for asphalt up here.

So, my only opportunity of laying up an eternal heavenly store is now. So "charge those that are rich that they do good, that they be rich in good works, that they are ready to distribute to the needy, and to help those that are in need." That they might lay up for themselves a store in heaven, a good foundation against the time to come that they might enter into that eternal kingdom. "Laying up for yourselves treasures in heaven, where moth and rust do not corrupt or decay, thieves cannot break through and steal" ( Matthew 6:20 ).

So rich on earth, poor in heaven. How long you going to be on earth? Hundred years? How long you going to be in heaven? Poor on earth, rich in heaven. Who's better off? So I don't have much. So it is tough. I have all I need. I'm happy. I'm satisfied. I don't have any real needs or real wants. I'm rich. But more than that, hey, the eternal riches. Rich eternally.

Issues that I debated years ago when I was debating between a career as a medical doctor or as a minister. Where do I want my riches? Now or forever? It makes good sense to me to be rich eternally more than to be rich temporally. It makes better sense for me to lay up my riches in heaven where I might enjoy them world without end, than to try and amass riches now, which can only bring misery and strife and unrest. The true riches.

O Timothy, keep that which is committed to your trust, avoiding the profane and vain babblings, and the oppositions of science falsely so called ( 1 Timothy 6:20 ):

You want to know what is the greatest science falsely so called in the world today? Evolution. They call it science but it's falsely called science. There's nothing scientific about the evolutionary theory. It's science falsely so called. Vain babblings, profane and vain babblings. Paul said avoid them, Timothy.

Which some professing have erred concerning the faith. Grace be with thee. Amen ( 1 Timothy 6:21 ).

Paul's first letter to Timothy.

Father, we thank You for the good counsel. May we take heed, and Lord, may we indeed seek to put Christ at the center of our lives, godliness at the center of our being. Keep us, Lord, from the delusion and the lie of the enemy that would say that godliness is a way to riches. But God, may we not have riches as the motive and the center, the master passion of our lives knowing that the love of money is the root of evil, has destroyed so many people. Oh God, give us wisdom to put You first. In Jesus' name, Amen.

May the Lord give you a blessed week and may you go out and begin to enjoy all things richly that He has given to you. Begin to enjoy those eternal riches that you have as a child of God. May God help you to just sort of slow down from this mad drive for more and just begin to enjoy what you have. May He give you some blue skies to observe, clouds. Get on down to the beach. Sit there and just watch it and commune with God. Enjoy what God has given to you. And may your life be enriched and blessed as you walk in fellowship with Him, God at the center. In Jesus' name. "

Contending for the Faith

Introduction

Since the whole of 1 Timothy is rich with practical exhortation, it is only fitting that the concluding section of this epistle contain more punctuated urgings and warnings from the Apostle Paul. Throughout most of his writings, Paul reveals a consistent pattern of presentation; typically, he has a greeting, keynote, thanksgiving, doctrine, and practical application, followed usually with concluding greetings and business.

In this sixth chapter, Paul urges Timothy to exhort others regarding various topics of concern while encouraging him to give personal heed to his own conduct and teaching. With his divine wisdom, Paul highlights areas in Timothy’s life that need attention. His writings became apostolic support for Timothy’s preaching and should be the very content of the church’s teaching today. The intense personal admonition Paul gives to Timothy can be expected since the banner of the Cause is being passed from an apostolic figure to a non-apostolic figure.

As he concludes this letter, Paul touches on a series of prevalent but miscellaneous issues. While there are ties between the verses, the whole of the message does not seem to be tightly interwoven. Part of the message is personal admonition to Timothy regarding his Christian character and his steadfastness as a minister of the gospel. He also gives general admonition to the Christian, emphasizing what should be considered of "great gain" while warning of the danger of following after riches. In that context Paul reminds Timothy of the benefits of "laying up in store ... a good foundation." The lasting merit of the chapter is Paul’s instruction about Christian living that so many in the world of that time--and this--had surrendered.

Paul addresses three groups of people and divides them into two categories each as he gives the admonition in this chapter: (1) slaves, both those with unbelieving masters and those with believing masters; (2) teachers, including false teachers with improper motives and wrong sources of authority for their beliefs and sound teachers with proper motives and divine authority as a basis of truth; (3) wealthy, both those who desire wealth and those who have wealth with all of its attendant responsibilities. These groupings can serve as memory keys that can help in remembering the contents of the chapter.

Contending for the Faith

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: These false teachers, corrupt in their outlook, were incessant in their wrangling. Their perpetual frictions proceeded from polluted and perishing minds (2 Timothy 3:8; Ephesians 4:17), bereft of truth.

and destitute of truth: The word "destitute" (apostereo) means to rob or defraud (1 Corinthians 6:7-8). These men had no truth for it was taken from them by the sins committed. They were in a state of deprivation regarding truth but not because it had not been available or possessed. They once had known the truth but had become defectors (1 Timothy 1:19). Vine points out that "The corrupting of the mind and the loss of the truth are to one another as cause and effect" (93).

supposing that gain is godliness: These false teachers viewed godliness as a means of self-gain. They believed they were so worthy they should gain from it. After just declaring that slaves are not to use their Christianity in seeking social advancement, "he proceeds to give a warning against heretical teachers who, by their example, would encourage the idea that godliness is a way of gain" (Bernard 93). No age has a monopoly on such men. Fairbairn explains that "there have never been wanting those who suppose godliness to be gain, considered it as a lucrative concern, and profess it only in so far as they find it serviceable to their worldly interests" (234). These men were teaching so that they could draw money from their followers and use the gain on their own lusts. Paul, in Philippians 3:19, says that the god of such men is their own belly.

The practice of using Christianity for personal gain continues to this very hour to come in many forms. It is amazing how some men who appear God-conscious are rampant in their efforts to exploit heaven. True men of God have never used the gospel to exploit others (3 John 1:7).

from such withdraw thyself: This phrase should be studied from other passages since it is not explicitly stated in some of the original manuscripts. Nestle’s Interlinear Greek-English New Testament does not include this phrase, nor do several translations.

Dr. Constable's Expository Notes

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

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

Dr. Constable's Expository Notes

The apostle first described the actions of the false teachers (1 Timothy 6:3), then their attitudes (1 Timothy 6:4 a), third the fruits of their ministry (1 Timothy 6:4-5 a), and then their motivation (1 Timothy 6:5 b).

"As Paul elaborates on those who teach ’otherwise,’ it becomes clear again (cf. 1 Timothy 1:4-7) that the problem is not simply that of disseminating factual errors; it is rather a failure of the heart that involves willful rejection of God’s pattern." [Note: Idem, The Letters . . ., p. 393.]

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

"When it meets ’the truth,’ the corrupted mind sees and seeks only objections; when it meets what differs from this truth, it sees and seeks reasons for accepting this difference." [Note: Lenski, p. 702.]

"It is little wonder, then, that missionaries of the cults are so resistant to the gospel and so easily angered in theological discussions. Corrupt minds and argumentative dispositions go hand in hand with opposition to the gospel." [Note: Towner, 1-2 Timothy . . ., p. 136.]

Paul regarded these men as guilty and blameworthy. Their error was not an innocent one. It sprang from improper attitudes: the desires to exalt self and to hoard money selfishly. Compare the religious hucksters of the Ephesian Artemis cult as Luke described them in Acts 19:23-41. Such motivation demonstrated that they really understood "nothing" (i.e., nothing that is truly important). This motivation also led them to an unhealthy interest in controversies and terminology. This interest produced all kinds of selfish and divisive behavior and attitudes that were not loving and edifying (1 Timothy 1:5). Contrast the elder qualifications in 1 Timothy 3:2-12.

"Conceit leads to a love for controversy. Those who think well of their opinions like to argue them with others. Where a spirit of controversy seizes a family, office, or institution, all sense of community and unity disappears." [Note: Lea, p. 170. Cf. Earle, p. 383.]

"The indictment of the false teachers is thus multifaceted and comprehensive. It begins with their heterodoxy (1 Timothy 6:3), which is correlated with their conceit and lack of real understanding (1 Timothy 6:4 a) and their sick interest in mere controversy (1 Timothy 6:4 b), turns to the maliciousness of life that flows from these characteristics (1 Timothy 6:4 c), roots all this in spiritual blindness (1 Timothy 6:5 a), and ends with their materialistic motivation (1 Timothy 6:5 b). It is given to warn the church against such people. [Note: Knight, The Pastoral . . ., pp. 252-53.]

Dr. Constable's Expository Notes

B. False teachers 6:3-10

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

". . . Paul issues a kind of ’wanted poster.’ It is the counterpart to the ’job description’ given in chapter 3." [Note: Towner, 1-2 Timothy . . ., p.135.]

Barclay's Daily Study Bible

Chapter 6

HOW TO BE A SLAVE AND A CHRISTIAN ( 1 Timothy 6:1-2 )

6:1-2 Let all those who are slaves under the yoke hold their own masters to be worthy of all respect, in order that no one may have an opportunity to speak evil of the name of God and the Christian teaching. If they have masters who are believers, let them not try to take advantage of them because they are brothers, but rather let them render even better service, because those who lay claim to that service are believers and beloved.

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

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

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

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

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

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

"A servant with this clause

Makes drudgery divine:

Who sweeps a room, as for thy laws,

Makes that and the action fine."

FALSE TEACHERS AND FALSE TEACHING ( 1 Timothy 6:3-5 )

6:3-5 If any man offers a different kind of teaching, and does not apply himself to sound words (it is the words of our Lord Jesus Christ I mean) and to godly teaching, he has become inflated with pride. He is a man of no understanding; rather he has a diseased addiction to subtle speculations and battles of words, which can be only a source of envy, strife, the exchange of insults, evil suspicions, continual altercations of men whose minds are corrupt and who are destitute of the truth, men whose belief is that religion is a means of making gain.

The circumstances of life in the ancient world presented the false teacher with an opportunity which he was not slow to take. On the Christian side, the Church was full of wandering prophets, whose very way of life gave them a certain prestige. The Christian service was much more informal than it is now. Anyone who felt he had a message was free to give it; and the door was wide open to men who were out to propagate a false and misleading message. On the heathen side, there were men called sophists (compare G4680) , wise men, who made it their business, so to speak, to sell philosophy. They had two lines. They claimed for a fee to be able to teach men to argue cleverly; they were the men who with their smooth tongues and their adroit minds were skilled in "making the worse appear the better reason." They had turned philosophy into a way of becoming rich. Their other line was to give demonstrations of public speaking. The Greek had always been fascinated by the spoken word; he loved an orator; and these wandering sophists went from town to town, giving their oratorical demonstrations. They went in for advertising on an intensive scale and even went the length of delivering by hand personal invitations to their displays. The most famous of them drew people literally by the thousand to their lectures; they were in their day the equivalent of the modern pop star. Philostratus tells us that Adrian, one of the most famous of them, had such a popular power that, when his messenger appeared with the news that he was to speak, even the senate and the circus emptied, and the whole population flocked to the Athenaeum to hear him. They had three great faults.

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

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

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

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

THE CHARACTERISTICS OF THE FALSE TEACHER ( 1 Timothy 6:3-5 continued)

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

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

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

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

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

THE CROWN OF CONTENT ( 1 Timothy 6:6-8 )

6:6-8 And in truth godliness with contentment is great gain. We brought nothing into the world, and it is quite clear that we cannot take anything out of it either; but if we have food and shelter, we shall be content with them.

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

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

"For he that needs five thousand pounds to live

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

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

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

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

Not deck'd with diamonds and Indian stones,

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

A crown it is that seldom kings enjoy."

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

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

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

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

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

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

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

THE PERIL OF THE LOVE OF MONEY ( 1 Timothy 6:9-10 )

6:9-10 Those who wish to be rich fall into temptation and a snare, and into many senseless and harmful desires for the forbidden things, desires which swamp men in a sea of ruin and total loss in time and in eternity. For the love of money is a root from which all evils spring; and some, in their reaching out after it, have been sadly led astray, and have transfixed themselves with many pains.

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

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

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

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

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

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

"He that is down needs fear no fall,

He that is low, no pride;

He that is humble ever shall

Have God to be his guide.

I am content with what I have,

Little be it or much;

And, Lord, contentment still I crave,

Because Thou savest such.

Fullness to such a burden is

That go on pilgrimage;

Here little, and hereafter bliss,

Is best from age to age."

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

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

CHALLENGE TO TIMOTHY ( 1 Timothy 6:11-16 )

6:11-16 But you, O man of God, flee from these things. Pursue righteousness, godliness, faith, love, endurance, gentleness. Fight the good fight of faith; lay hold on eternal life, to which you are called, now that you have witnessed a noble profession of your faith in the presence of many witnesses. I charge you in the sight of God, who makes all things alive, and in the sight of Christ Jesus, who, in the days of Pontius Pilate, witnessed his noble confession, that you keep the commandment, that you should be without spot and without blame, until the day when our Lord Jesus Christ appears, that appearance which in his own good times the blessed and only Potentate, the King of kings, and the Lord of lords will show, he who alone possesses immortality, he who dwells in the light that no man can approach, he whom no man has seen or ever can see, to whom be honour and everlasting power. Amen.

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

Right at the outset Timothy is put upon his mettle. He is addressed as man of God. That is one of the great Old Testament titles. It is a title given to Moses. Deuteronomy 33:1 speaks of "Moses, the man of God." The title of Psalms 90:1-17 is, "A Prayer of Moses the man of God." It is a title of the prophets and the messengers of God. God's messenger to Eli is a man of God ( 1 Samuel 2:27). Samuel is described as a man of God ( 1 Samuel 9:6). Shemaiah, God's messenger to Rehoboam, is a man of God ( 1 Kings 12:22). John Bunyan in Pilgrim's Progress calls Great-Grace "God's Champion."

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

The virtues and noble qualities set before Timothy are not just heaped haphazardly together. There is an order in them. First, there comes "righteousness," dikaiosune ( G1343) . This is defined as "giving both to men and to God their due." It is the most comprehensive of the virtues; the righteous man is he who does his duty to God and to his fellow-men.

Second, there comes a group of three virtues which look towards God. Godliness, eusebeia ( G2150) , is the reverence of the man who never ceases to be aware that all life is lived in the presence of God. Faith, pistis ( G4102) , here means fidelity, and is the virtue of the man who, through all the chances and the changes of life, down even to the gates of death, is loyal to God. Love, agape ( G26) , is the virtue of the man who, even if he tried, could not forget what God has done for him nor the love of God to men.

Third, there comes the virtue which looks to the conduct of life. It is hupomone ( G5281) , The King James Version translates this patience; but hupomone ( G5281) never means the spirit which sits with folded hands and simply bears things, letting the experiences of life flow like a tide over it. It is victorious endurance. "It is unswerving constancy to faith and piety in spite of adversity and suffering." It is the virtue which does not so much accept the experiences of life as conquers them.

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

MEMORIES WHICH INSPIRE ( 1 Timothy 6:11-16 continued)

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

(i) He is to remember his baptism and the vows he took there. In the circumstances of the early Church, baptism was inevitably adult baptism, for men were coming straight from heathenism to Christ. It was confession of faith and witness to all men that the baptised person had taken Jesus Christ as Saviour, Master and Lord. The earliest of all Christian confessions was the simple creed: "Jesus Christ is Lord" ( Romans 10:9; Php_2:11 ). But it has been suggested that behind these words to Timothy lies a confession of faith which said: "I believe in God the Almighty, Creator of heaven and earth, and in Christ Jesus who suffered under Pontius Pilate and will return to judge; I believe in the Resurrection from the dead and in the life immortal." It may well have been a creed like that to which Timothy gave his allegiance. So, then, first of all, he is reminded that he is a man who has given his pledge. The Christian is first and foremost a man who has pledged himself to Jesus Christ.

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

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

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

ADVICE TO THE RICH ( 1 Timothy 6:17-19 )

6:17-19 Charge those who are rich in this world's goods not to be proud, and not set their hopes on the uncertainty of riches, but on God who gives them all things richly to enjoy. Charge them to do good; to find their wealth in noble deeds; to be ready to share all that they have; to be men who never forget that they are members of a fellowship; to lay up for themselves the treasure of a fine foundation for the world to come. that they may lay hold on real life.

Sometimes we think of the early Church as composed entirely of poor people and slaves. Here we see that even as early as this it had its wealthy members. They are not condemned for being wealthy nor told to give all their wealth away; but they are told what not to do and what to do with it.

Their riches must not make them proud. They must not think themselves better than other people because they have more money than they. Nothing in this world gives any man the right to look down on another, least of all the possession of wealth. They must not set their hopes on wealth. In the chances and the changes of life a man may be wealthy today and a pauper tomorrow; and it is folly to set one's hopes on what can so easily be lost.

They are told that they must use their wealth to do good; that they must ever be ready to share; and that they must remember that the Christian is a member of a fellowship. And they are told that such wise use of wealth will build for them a good foundation in the world to come. As someone put it: "What I kept, I lost; what I gave I have."

There is a famous Jewish Rabbinic story. A man called Monobaz had inherited great wealth, but he was a good, a kindly and a generous man. In time of famine he gave away all his wealth to help the poor. His brothers came to him and said: "Your fathers laid up treasure, and added to the treasure that they had inherited from their fathers, and are you going to waste it all?" He answered: "My fathers laid up treasure below: I have laid it up above. My fathers laid up treasure of Mammon: I have laid up treasure of souls. My fathers laid up treasure for this world: I have laid up treasure for the world to come."

Every time we could give and do not give lessens the wealth laid up for us in the world to come; every time we give increases the riches laid up for us when this life comes to an end.

The teaching of the Christian ethic is, not that wealth is a sin, but that it is a very great responsibility. If a man's wealth ministers to nothing but his own pride and enriches no one but himself, it becomes his ruination, because it impoverishes his soul. But if he uses it to bring help and comfort to others, in becoming poorer, he really becomes richer. In time and in eternity "it is more blessed to give than to receive."

A FAITH TO HAND ON ( 1 Timothy 6:20-21 )

6:20-21 O Timothy, guard the trust that has been entrusted to you. Avoid irreligious empty talking; and the paradoxes of that knowledge which has no right to be called knowledge, which some have professed, and by so doing have missed the target of the faith.

It may well be that the name Timothy is here used in the fullness of its meaning. It comes from two words, timan ( G5091) , to honour, and theos ( G2316) , God and literally means he who honours God. It may well be that this concluding passage begins by reminding Timothy of his name and urging him to be true to it.

The passage talks of the trust that has been entrusted to him. The Greek word for trust is paratheke ( G3866) , which literally means a deposit. It is the word for money deposited with a banker or with a friend. When such money was in time demanded back, it was a sacred duty to hand it back entire. Sometimes children were called a paratheke ( G3866) , a sacred trust. If the gods gave a man a child, it was his duty to present that child trained and equipped to the gods.

The Christian faith is like that, something which we received from our forefathers, and which we must pass on to our children. E. F. Brown quotes a famous passage from St. Vincent of Lerins: "What is meant by the deposit? (paratheke, G3866) . That which is committed to thee, not that which is invented by thee; that which thou hast received, not that which thou hast devised; a thing not of wit, but of learning; not of private assumption, but of public tradition; a thing brought to thee, not brought forth of thee; wherein thou must not be an author, but a keeper; not a leader, but a follower. Keep the deposit. Preserve the talent of the Catholic faith safe and undiminished; let that which is committed to thee remain with thee, and that deliver. Thou hast received gold, render gold."

A man does well to remember that his duty is not only to himself, but also to his children and his children's children. If in our day the Church were to become enfeebled; if the Christian ethic were to be more and more submerged in the world; if the Christian faith were to be twisted and distorted; it would not only be we who were the losers, those of generations still to come would be robbed of something infinitely precious. We are not only the possessors but also the trustees of the faith. That which we have received, we must also hand on.

Finally the Pastorals condemn those who, as the King James Version has it, have given themselves to "the oppositions of science falsely so-called." First, we must note that here the word science is used in its original sense; it simply means knowledge (gnosis, G1108) . What is being condemned is a false intellectualism and a false stressing of human knowledge.

But what is meant by oppositions? The Greek word is antitheseis ( G477) . Very much later than this there was a heretic called Marcion who produced a book called The Antitheseis in which he quoted Old Testament texts and set beside them New Testament texts which contradicted them. This might very well mean: "Don't waste your time seeking out contradictions in Scripture. Use the Scriptures to live by and not to argue about." But there are two meanings more probable than that.

(i) The word antithesis ( G477) could mean a controversy; and this might mean: "Avoid controversies; don't get yourself mixed up in useless and bitter arguments." This would be a very relevant bit of advice to a Greek congregation in Ephesus. The Greek had a passion for going to law. He would even go to law with his own brother, just for the pleasure of it. This may well mean, "Don't make the Church a battle-ground of theological arguments and debates. Christianity is not something to argue about, but something to live by."

(ii) The word antithesis ( G477) can mean a rival thesis. This is the most likely meaning, because it suits Jew and Gentile alike. The scholastics in the later days used to argue about questions like: "How many angels can stand on the point of a needle?" The Jewish Rabbis would argue about hair-splitting points of the law for hours and days and even years. The Greeks were the same, only in a still more serious way. There was a school of Greek philosophers, and a very influential school it was, called the Academics. The Academics held that in the case of everything in the realm of human thought, you could by logical argument arrive at precisely opposite conclusions. They therefore concluded that there is no such thing as absolute truth; that always there were two hypotheses of equal weight. They went on to argue that, this being so, the wise man will never make up his mind about anything but will hold himself for ever in a state of suspended judgment. The effect was of course to paralyse all action and to reduce men to complete uncertainty. So Timothy is told: "Don't waste your time in subtle arguments; don't waste your time in 'dialectical fencing.' Don't be too clever to be wise. Listen rather to the unequivocal voice of God than to the subtle disputations of over-clever minds."

So the letter draws to a close with a warning which our own generation needs. Clever argument can never be made a substitute for Christian action. The duty of the Christian is not to sit in a study and weigh arguments but to live the Christian life in the dust and heat of the world. In the end it is not intellectual cleverness, but conduct and character which count.

Then comes the closing blessing--"Grace be with you." The letter ends with the beauty of the grace of God.

-Barclay's Daily Study Bible (NT)

FURTHER READING

Timothy

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

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

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

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

1 Timothy 6:5

useless wringlings -- KJV The word which is here used in the Received Text - παραδιατρίβη paradiatribē - occurs nowhere else in the New Testament. It properly means “mis-employment;” then “idle occupation.” (Robinson’s Lexicon)

The idea is that of employments that merely consumed time without any advantage.

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

Perverse -- useless

destitue [robbed] of the truth -- The perfect tense here for “have been robbed” indicates that these men were robbed of “the truth” in the past and are now reaping the consequence of that event.

Knight has suggested that the one doing the action conveyed by the passive verb, “have been robbed,” should be seen as “’the god of this world,’ [who] has brought about this condition.”

Gain -- a means for advancing. Using sacred work for secular gain. Supposing that the way to appear godly (to advance, get gain) is to argue, to cause war of words, and conditions of verse 4.

Since Paul warns against the quest for money governing a church leader’s life (1 Timothy 3:3, 1 Timothy 3:8; Titus 1:7, Titus 1:11) and argues that he himself does not minister in order to gain financially (1 Thessalonians 2:5), it is apparent that some have been using ministry or church leadership simply as a way to get ahead financially. - CPNIV

The thought here could be expressing the old Jewish belief that material prosperity was the evidence that God was pleased with the man and counted him righteous.

Withdraw thyself = "Timothy, don’t fall into a class of those men." A warning about "brotherhood camps", certain schools, and/or brotherhood publications that war on words, etc.

Gill's Exposition of the Whole Bible

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.

Henry's Complete Commentary on the Bible

      1 Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.   2 And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.   3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;   4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,   5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

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

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