Chapter 6

1 Of the duty of servants. 3 Not to have fellowship with newfangled teachers. 6 Godliness is great gain, 10 and love of money the root of all evil. 11 What Timothy is to fly, and what to follow, 17 and whereof to admonish the rich. 20 To keep the purity of true doctrine, and to avoid profane janglings.

1. Servants. Gr. douloi, “slaves” (see on John 8:34; Eph. 6:5). Slavery was an integral part of the Roman economy, and it was on this level of society that many of Christianity’s first converts were made. However, the Christian church contained both slaves and slaveowners. Concerning Paul’s counsel to Christian masters and slaves see on Eph. 6:5–9; Col. 3:22 to 4:1.

Under the yoke. That is, legally bound to their masters. Our Lord Himself refused to be a judge of civil matters, that is, to interfere forcibly with the established social order (Luke 12:14).

Worthy of all honour. Compare on Eph. 6:5.

Name of God. That is, the person and authority of the Godhead. In both the Greek and the Hebrew the “name”of any person commonly refers to the person himself and his character. All that the person represented, all that he intrinsically was in character, was wrapped up in the name by which he was called.

His doctrine. Or, “the teaching” (see on chs. 4:6, 16; 5:17). Christianity would have been no more than a philosophical theory if its teachings did not change the moral fiber of man and could not instill within him a hope that transcends all earthly disappointment. Thus, the worthiness of the gospel “teaching” rested on the quality of character developed in the lives of its adherents.

Blasphemed. If the early Christian ministers had actively attacked the institution of slavery, which was permitted by Roman law, they would have made Christianity appear as opposed to law and order and as fomenting insurrection and bloodshed. Thus God and the gospel would have been blasphemed.

2. Despise. Or, “disdain,” “be disrespectful.” Paul contends that if pagan “masters” are “worthy of all honour,” how much more respect should be given the “believing masters.”

Do them service. Because these slaves were Christians, a greater responsibility rested upon them. The pagan slaves and masters would now be able to judge the difference in honesty and respect that Christianity would make in a converted slave. But if the Christian slaves showed less respect than the non-Christian, the gospel would accordingly be judged worse than paganism, and effective evangelism would be made more difficult, if not impossible.

Partakers of the benefit. That is, the believing master will benefit by the Christian slave’s services.

These things. Paul refers to his counsel regarding the position of slaves in the Roman Empire.

3. Teach otherwise. Apparently, there were teachers in Ephesus who held that because a converted slave was freed from sin through Christ he was also released from his obligations to an earthly master. This teaching would have borne fearsome consequences to the infant church, and brought forth the strong condemnation of the apostle.

Wholesome. Or, “sound,” “healthy” (see on ch. 1:10).

Words of our Lord. The words of Jesus constitute the gospel message. The teachings of the NT are but an amplification of the statements of Jesus during His earthy ministry. In ch. 1 Paul condemns teachings contrary to Christ’s own instructions. Here, the apostle exposes the motives and character consequences of those who “teach otherwise.”

Doctrine. Or, “the teaching,” that is, of the Christian religion (see on v. 1).

Godliness. See on ch. 2:2. If religious teaching does not produce godly lives, it stands self-condemned. The worth of all spiritual instruction is measured by the degree of spiritual health enjoyed by its adherents.

4. Proud. Gr. tuphooµ, “to be blinded by conceit.”

Doting about questions. Or, “morbidly fond of speculations.”

Strifes of words. Gr. logomachiai “word battles.” The multiplication of words in finespun allegorical interpretations is the principal tool of the pseudo scholar. Instead of dealing directly with an issue he will spend his time spinning a web of flowery phrases and pious platitudes about the matter. He fights battles over words and avoids the thrust of logic and sound exegesis.

Cometh. Nothing else can be expected from a mind blinded by conceit and self-deceived as to its knowledge. The evils of society are often the product of unsound, perverted teaching. Dogmatic, opinionated teachers never reflect the spirit of honest inquiry. They consider all opposition a personal attack, and view with suspicion every endeavor to maintain sound doctrine.

Railings. Or, “blasphemies.”

Surmisings. Or, “suspicions.” This kind of atmosphere is no advertisement for the peace and brotherhood of Christianity.

5. Perverse disputings. Or, “constant irritations.” Paul notes further results of unsound religious teaching. Fellowship is exchanged for constant bickering and irritation.

Corrupt minds. The basic problem of intransigentteachers of irrelevant and unsound doctrine lies in their personal attitude to truth. They have bent their mindsto defend their personal positions because their own conceit convinces them that they could not possibly err. The Jewish leaders who refused the words of Christ set their minds to support tradition, not to encourage truth wherever found (see John 8:45).

Destitute. Or, “bereft,” “dispossessed.” Because these teachers have dedicated themselves to preserve traditional errors, the spirit of truth does not prevail as it once did when they joined the Christian church. They have ceased to advance. Yet they remain in the church,opposing all who would help them.

Gain is godliness. In all ages there have been men who equated material possessions with spiritual health. However, the example of our Lord and the disciples should remove all thought that those most righteous are necessarily also the most prosperous in worldly possessions. The experience of Job illustrates the insecurity of worldly possessions. The best men do not necessarily own the most property. Most often, those who have dedicated life and means to the cause of God retain only the minimum for material needs, all else being diverted into the channels of Christian service.

Others explain v. 5 as referring to religious workers whose chief thought is compensation for their services, and who look upon religion as a means for securing a comfortable income. They serve by the hour and not by the necessities that demand a church worker’s time day or night. In part, this earthy perspective of Christian service accounts for the traits of false religious teachers listed in vs. 4, 5.

From such withdraw thyself. Textual evidence favors (cf. p. 10) the omission of this clause.

6. Godliness. Literally, “the godliness,” that is, the true “godliness,” which rightly represents Christian principles and satisfies the deepest yearnings of the heart (see on chs. 2:2; 3:16; 4:7, 8; 6:3).

Contentment. Paul here defines the most priceless possession man can own. Men and women have searched the world for peace of mind and an untroubled heart. Billions of dollars are being spent annually as man endeavors to find contentment in amusement, travel, liquor, and the satisfaction of physical passion. Yet, the object of their quest eludes them because man must still live with his conscience and face the question of his eternal destiny. However, the gift of God is not only eternal life; it also brings an untroubled mind, one that has learned to trust a loving God amid all the uncertainties of life. When friends or strangers misunderstand him, when infirmities begin to sap the strength of youth, when loved ones slip away in death, then the Christian finds in his holy religion a peace of mind that gives him contentment, courage, and hope. The fleeting glory of earth is not his master; he knows of a better land and a more dependable Master. With God as his only helper, the Christian needs nothing more. Calm and assured, he presents a welcome contrast to the harried, nervous, unsatisfied throngs in the world around him (see on Matt. 11:28–30; Phil. 4:11, 12).

Gain. Such untroubled confidence in the leadership of God is worth far more than the temporary grasp a man may have on material possessions. The world’s list of suicides includes many men and women who were rich in worldly possessions but poor in heavenly “contentment.”

7. Certain. Textual evidence favors (cf. p. 10) the omission of this word.

Nothing out. Here Paul illustrates the temporary nature of material possessions. Only that which is spiritual and is deposited with God will endure forever (see Job 1:21; see on Matt. 6:20).

8. Raiment. Or, “coverings,” including clothing and shelter. Because a man cannot take any of his material possessions with him beyond the grave, his chief pursuit while on earth should be for character development. After obtaining the essentials that sustain life, man has acquired all that he will ever need. To crave more than the essentials breeds a discontented spirit, a competitive zeal that is never satisfied.

9. Rich. Paul continues his evaluation of religious teachers who make merchandise out of their religious duties. However, the principles clearly apply to all Christians. Those who strive for riches are nurturing within themselves a fire of passion that will eventually destroy the finer qualities of the soul. Man cannot serve God and mammon simultaneously (see on Matt. 6:24; James 1:8–11).

Fall. The passion for riches presents a limitless assortment of enticements to compromise principle (see on James 1:12–15).

Foolish. Or, “unwise,” “unreasonable.” Regardless of the reasons men give for their headlong rush for riches, few prove reasonable when health fails or when the grave beckons. To acquire extensive material possessions presupposes that other important matters are neglected. Daily Christian duties that call for time and personal attention are almost sure to be reduced to a minimum.

Lusts. See on Rom. 7:7.

Drown. By its very nature the lust for riches is a threat to the life and health of the spirit. The seductiveness of riches is here compared to the false sense of security a mediocre swimmer possesses when he attempts an untried channel.

Destruction. Gr. olethros, “ruin,” from a word meaning “to destroy.” In classical Greek olethros is used to describe the destruction of property. Here Paul notes the ruin, in this life, of the soul’s finest qualities, which results from the pursuit of riches. The tender ties of parent and child are often sacrificed on the altar of material possessions. The happy atmosphere of a contented home is often blighted by the insatiable quest for wealth. The finer features of a man’s character always suffer when he measures his service by the fees he receives.

Perdition. Gr. apoµleia, “utter ruin,” “complete destruction,” from a word meaning “to destroy utterly,” “to perish.” The man who allows himself to be trapped by the lure of riches destroys his peace of mind, often severing the bonds of affection of this life, and at the end is doomed to eternal destruction. However, there is no Biblical basis for the belief that the unsaved will live forever amid tormenting flames. After the judgment sin and sinners are utterly destroyed (see on Matt. 25:41; John 3:16; Rev. 20:15).

10. Love. Paul here gives the reason for his warnings against religious workers serving primarily for money. As the consequences of money seeking (v. 9) apply to all men, so does the observation of v. 10. Paul clearly makes a distinction between “the love” for riches and the mere possession of riches, which may be the gift of God to trustworthy Christians.

Root of all evil. Literally, “root of all the evils.” In the Greek this phrase is emphatic. Generally speaking, roots are not seen, but only the branches. Here Paul draws aside the curtain that often shields men’s motives. For riches men will sacrifice honor, friendship, and health. The taproot of money love is responsible for a great share of this world’s miseries.

Erred. Or, “strayed.”

The faith. That is, the Christian revelation of truth, which defines how men are to live before God (see on chs. 3:9; 4:1, 6; 5:8).

Pierced themselves. The perils of prosperity are self-created. Balaam (2 Peter 2:15) and Judas Iscariot (Matt. 27:3; John 12:4–6) illustrate the lure of riches and its inevitable disillusionment and sorrow. Neither man was forced to submit to the seductive appeal of quick wealth. The agony of sinking in one’s own pit defies imagination. Many parents have awakened too late, after years of acquiring wealth, to find that their children are strangers within their own home, their affections rooted elsewhere. No amount of money in the bank will buy back neglected years, and the comfort of being loved and appreciated in old age will often be denied such parents, regardless of their tears of anguish. Extensive land ownings and a more pretentious home are not balm enough for spent health that has lost its vigor to enjoy the acquired possessions. Countless are the “sorrows” that are self-induced in man’s quest for material security.

11. O man of God. Paul implies that the lovers of money mentioned in vs. 9, 10 are not God’s men; they have another master. In the OT the expression “man of God” is applied to a God-ordained prophet (see Judges 13:6; 1 Sam. 2:27; 1 Kings 12:22; 2 Kings 1:9, 10; Jer. 35:4), and Paul here challenges his younger co-worker to similar devotion to duty. Timothy’s security rests in the trustworthiness of God, not in the fleeting security of riches.

Flee these things. That is, do not linger even to question the advantages of material security. The Christian worker’s only safety rests in an undivided program, leaving no time for mere acquisition of wealth (see on James 1:6–11).

Follow after. Literally, “make a habit of earnestly seeking.” Instead of directing his energy and time to the pursuit of riches, the Christian should use them in the pursuit of Christlike virtues. God has promised that our material needs will be provided when we seek His service first (see on Matt. 6:33).

Righteousness. Gr. dikaiosuneµ (see on Matt. 5:6).

Godliness. Gr. eusebeia (see on ch. 2:2).

Faith. Gr. pistis (see on Rom. 3:3).

Love. Gr. agapeµ (see on 1 Cor. 13:1).

Patience. Gr. hupomoneµ, “endurance” (see on James 1:3; Rev. 14:12).

Meekness. Gr. prau¬pathia, “gentleness.”

12. Fight. Gr. agoµnizomai (see on Luke 13:24). Paul frequently compares the Christian life with the athletic contests which were familiar to people in Asia Minor. Victory was the result of determined perseverance and rigid self-control. Once the race began there was no time for side issues or divided thinking, nor does a runner stop halfway in the race to compliment himself on how well he has run (see on 1 Cor. 9:25).

Faith. Literally, “the faith,” that is, the Christian revelation of the gospel (see on v. 10). Before all the competing religions of the world the Christian defends the gospel in two ways—by a consistent Christian life and by an able, logical presentation of Christian truth (see on ch. 4:16).

Lay hold. That is, keep on fighting, to grasp the reward of “eternal life” (see on 1 Cor. 9:24; 2 Tim. 4:8).

Eternal life. Literally, “the eternal life.” Paul here contrasts the reward due those who have unreservedly pursued a sanctified life, with the wages of “destruction and perdition” (v. 9) due those who made material security the goal of their energy and time.

Called. See on Rom. 8:28.

Good profession. Paul perhaps refers first to Timothy’s baptism, which witnessed to his faith in Christ, and also to his continuing loyalty to his baptismal vows. Every man is thus called to inherit “eternal life” (see on Matt. 22:14; John 1:12; 3:16). However, the provisions of salvation are granted only to those who profess allegiance to God’s way of life.

13. Charge. See on ch. 1:3. With a solemnity that increases as he approaches the close of his letter, Paul reminds Timothy of the awesome presence of God, who sees man’s every act and who is always available to strengthen those who, like Timothy, face difficulties because of their Christian profession.

In the sight of God. That is, in the presence of God. Perhaps Paul still refers to one of the athletic contests of v. 12, in which the gladiator, upon entering a Roman arena crowded with many witnesses, fixes his eye on the emperor. In like manner he urges Timothy to “fight the good fight of faith” (see v. 12) before his witnessing Lord and before the many “witnesses” (v. 12) who will judge the merits of Christianity by his deportment.

Who quickeneth all things. That is, the one giving all things life. Paul here emphasizes that God is not only the source of all life but also the One who grants the reward of “eternal life” (v. 12). In addition, the Christian’s spiritual life is the result of God’s life-giving power.

Pontius Pilate. See on Luke 3:1.

Good confession. Christ’s witness in His own hour of crisis provides all Christians with a worthy example of courage, truthfulness, and tact (John 18:36, 37; Rev. 1:5; 3:14). To be a loyal follower of Christ the Christian must not flinch under trial, but duplicate Christ’s “good confession” in word and in deed.

14. Keep. Gr. teµreoµ “to guard,” “to attend to.”

Commandment. Some believe Paul refers to Timothy’s baptismal vow (v. 12); others, to the injunctions in vs. 11, 12. In the final analysis, the Christian witness to the supreme merits of God’s way of life constitutes Paul’s challenge.

Without spot. Or, “free from censure,” “without moral blemish.”

Unrebukeable. Gr. anepileµptos“cannot be laid hold of,” “irreproachable,” translated “blameless” in chs. 3:2; 5:7.

Appearing. Gr. epiphaneia, “appearance,” “visible manifestation” (see on 2 Tim. 1:10; 4:1, 8; Titus 2:13; see on 2 Thess. 2:8). In classical Greek epiphaneia describes the sudden appearance of an enemy in war, the visible surface of the body, or the supposed appearances of heathen deities to their worshipers. In the papyri the inauguration of the emperor Caligula is described as an “epiphany.” In the NT epiphaneia is used solely to describe either the first or the second advent of Jesus. The visible return of Christ is as certain as were His physical birth and His visible ministry. Here Paul reminds Timothy and all Christians of their task until Jesus comes. The Christian witness is God’s vindication of the wisdom of His commands; this witness must be kept irreproachable until the end of time (see James 1:27). The minister’s presentation of the gospel, both in his personal life and in his teaching, must never give anyone cause to think wrongly or slightingly of God’s appointed way of life for man.

15. Times. Gr. kairoi, “favorable time,” that is, the time when, in the plans of God, the second advent should take place.

He. That is, the Father. The glory of Jesus Christ is the Father’s glory, and the attributes the Father possesses also belong to Christ. The words “who is” not being in the Greek, the first clause of v. 15 may read: “Which, in its own favorable time, he, the Blessed One and only Potentate, will show.”

Potentate. Or, “ruler,” “sovereign.” Paul was satisfied to know that even though he often suffered at the hand of earthly authorities, his life was ultimately in the hand of God, the Supreme Ruler of the universe.

King of kings, and Lord of lords. Literally, “the King of those who reign as kings and Lord of those who are lording.” This appellation applies to both the Father and Jesus (see Rev. 17:14; see on ch. 19:16).

16. Immortality. That is, God alone inherently possesses endless life. All created beings are mortal and must comply with certain conditions if this life is to be maintained (see on 1 Cor. 15:54). Some commentators believe that the apostle may have used the word “only” as an implied rebuke of the Eastern tendency toward deifying the emperor, even before his death (see p. 721).

Light. As the essence of God (see on James 1:17; 1 John 1:5) and as His figurative garment (see Ps. 104:2).

Approach unto. Sin separated man from God (Isa. 59:2), and in his mortal state man cannot live in the divine presence.

Whom no man hath seen. See 1 Tim. 1:17; see on Col. 1:15. Paul here particularly refers to the first person of the Godhead.

To whom be honour. That is, these qualities are forever the attributes of God, and it is the highest joy of the Christian to ascribe these honors to God.

17. Charge. A word frequently used in this epistle (see chs. 1:3, 18; 5:7; 6:13) to indicate the deep concern Paul felt for the spiritual welfare of the church, particularly since he realized that his ministry might soon close.

Rich. In vs. 5–10 Paul warns of deadly spiritual dangers that confront those who “will be rich,” that is, aspire for material security. Here he counsels those in the church who are already rich in material possessions. They may have been abundantly blessed in business or they may be beneficiaries of an inheritance. Paul makes clear that, of themselves, riches are not evil and may even be a definite asset to the church.

This world. Gr. nun aioµn, “now age.”

Highminded. Because wealth brings to its possessors influence and power and a degree of self-sufficiency, they need to be ever alert lest, in pride, they misuse it, to secure favors or other advantages.

Uncertain riches. See on James 1:10, 11.

The living. Textual evidence favors (cf. p. 10) the omission of these words.

God. The assurance that God loves man far more than even the worthiest of earthly fathers can love his children (see on Matt. 7:9–11; Luke 11:9–13) constitutes the true wealth of the Christian. Concern for material possessions becomes secondary to the Christian’s peaceful confidence that the Lord will supply all of his needs (see on Matt. 6:19, 33).

Enjoy. God intended that all creation should bring Him and all His creatures “joy” and “pleasures for evermore” (see on Ps. 16:11).

18. Rich in good works. The rich Christian has a special opportunity to serve his fellow men and to show to the world the results of grace. When non-Christians see the gracious unselfishness of rich Christians they will naturally tend to have respect for the Christian way of life, and may, indeed, turn to Christ.

Ready to distribute. Or, “ready to impart,” that is, they are willing to give to others a part of their riches. The rich Christian is entrusted with a solemn responsibility. The way he handles wealth will affect his spiritual development as well as the comfort of those less fortunate.

Willing to communicate. Gr. koinoµnikoi, “sociable,” “ready to fellowship.” The rich Christian will not hold himself aloof from those less fortunate in material possessions. He will give himself as well as his gift to his fellow church members.

19. Laying up in store. Or, “laying up as a treasure,” that is, in heaven.

Foundation. In contrast with the unstable foundation of material possessions (see v. 17), the rich Christian finds his security in the unfailing love and guidance of God. His daily habit of trust builds a restful, mature character, which God will honor when the eternal rewards are bestowed. Note the parallel between this verse and passages in the Sermon on the Mount (see Matt. 6:19, 20).

The time to come. That is, the future, when the redeemed shall receive their reward (see on 2 Tim. 4:8).

Eternal life. Textual evidence favors (cf. p. 10) the reading “that which is indeed life” rather than “eternal life.” Since the inception of sin our lives fall far short of the full life that God intended man should enjoy. The blight of sin has darkened even the brightest of earthly joys. No man is now immune from the wasting of physical strength and the limitations of mental faculties. The purpose of the plan of salvation is to restore that which man lost through sin (see on Luke 19:10; 1 Cor. 13:12).

20. Keep that which is committed to thy trust. Literally, “guard the deposit.” In the papyri the Greek phrase is used of a bank’s responsibility for the protection of monetary deposits. Paul knew that the purity of the gospel message would depend upon the faithfulness of the next generation of workers, represented by young Timothy.

Avoiding profane and vain babblings. That is, turning away from secular, empty talk. One way to preserve the purity and power of the gospel is to shun trivial subjects and to use one’s time for teaching truth, not for discussing irrelevancies. Paul thus ends his letter by summarizing the theme begun in ch. 1:3–7.

Oppositions. Gr. antitheseis, from which our English word “antithesis” is derived.

Science. Gr. gnoµsis, “knowledge.” It is generally believed that Paul here alludes to teachings of the kind later set forth in a more fully developed form by the Gnostics (see Vol. VI, pp. 54–58).

Falsely so called. Gr. pseudoµnumos, “falsely named,” from which we derive our English word “pseudonym.” Paul refers to those self-authorized teachers in the church who contended that higher “knowledge” consists of hidden meanings in “fables and endless genealogies” (ch. 1:4). The involved, allegorical teachings of such teachers can rightly be called counterfeit “knowledge.”

21. Some. That is, the teachers of “other doctrine” (see on ch. 1:3–7).

Erred. Literally, “missed the mark” (see on ch. 1:6).

The faith. See on ch. 3:9.

Grace. With this one word Paul sums up all that is comforting in the knowledge of the unmerited favor that God extends without limit to sinful man (see on John 1:14; Rom. 1:7; 3:24).

Thee. Textual evidence favors (cf. p. 10) the reading “you” (plural).

Amen. Textual evidence favors (cf. p. 10) the omission of this word.

The postscripts following v. 21 appears in none of the ancient manuscripts, though the brief statement, “Written from Laodicea,” occurs in one important uncial of the 5th century.

Ellen G. White comments

3–121T 540

6 ML 169; 1T 481; 2T 140

6–124T 618

8 1T 481

9 CS 157; PP 168; 1T 477; 2T 336; 6T 374

9, 10 COL 56; 5T 277; 9T 132

9–124T 352

10 CS 139, 209, 214, 220; MH 212; PK 650; Te 99; 1T 478, 551, 696; 2T 652, 657; 3T 121, 244, 398, 547; 4T 41, 489; 6T 453

10, 11 AA 366

11 ML 98

12 CS 22; Ev 618; FE 137, 292, 300; GW 161, 264; ML 313, 318, 358; MM 32; PP 208; 1T 78; 3T 472; 4T 536, 624; 5T 395, 521, 579, 629; 7T 17; 8T 53; 9T 287

15 AA 175; GC 614

15, 16 LS 48; 1T 39

16 AA 333; EW 122; FE 375; MH 434; 1T 344; 2T 267; 5T 699; 8T 282

17 CS 65; 1T 542

17, 184T 143

17–19AA 367; COL 375; Ev 560; MH 213; 1T 541, 693; 2T 241, 682; 4T 352; 5T 271

18 COL 370; 1T 536; 2T 242, 465, 664; 3T 546; 7T 225; 8T 33

18, 19 CS 161; TM 32; 1T 706; 2T 31, 59, 159, 333, 676, 681; 3T 209, 250; 4T 473; WM 84

19 CS 117, 126, 151; CT 99; 3T 389; 4T 597

20 CSW 35; Ev 362; FE 181, 182, 186; GC 522, 573; GW 16; MYP 190; TM 32; 5T 80