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.

6 But godliness with contentment is great gain.

7 For we brought nothing into this world, and it is certain we can carry nothing out.

8 And having food and raiment let us be therewith content.

9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.

10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

13 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;

14 That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ:

15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;

16 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.

17 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;

18 That they do good, that they be rich in good works, ready to distribute, willing to communicate;

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

20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:

21 Which some professing have erred concerning the faith. Grace be with thee. Amen.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The duty of Christians towards believing, as well as other masters.
Christians were not to suppose that religious knowledge, or Christian privileges, gave them any right to despise heathen masters, or to disobey lawful commands, or to expose their faults to others. And such as enjoyed the privilege of living with believing masters, were not to withhold due respect and reverence, because they were equal in respect to religious privileges, but were to serve with double diligence and cheerfulness, because of their faith in Christ, and as partakers of his free salvation. We are not to consent to any words as wholesome, except the words of our Lord Jesus Christ; to these we must give unfeigned consent. Commonly those are most proud who know least; for they do not know themselves. Hence come envy, strife, railings, evil-surmisings, disputes that are all subtlety, and of no solidity, between men of corrupt and carnal minds, ignorant of the truth and its sanctifying power, and seeking their worldly advantage.
John Wesley's Bible Commentary
Let servants under the yoke - Of heathen masters. Account them worthy of all honour - All the honour due from a servant to a master. Lest the name of God and his doctrine be blasphemed - As it surely will, if they do otherwise.
John Calvin Bible Commentary
It appears that, at the beginning of the gospel, slaves cheered their hearts, as if the signal had been given for their emancipation; for Paul labors hard, in all his writings, to repress that desire; and indeed the condition of slavery was so hard that we need not wonder that it was exceedingly hateful. Now, it is customary to seize, for the advantage of the flesh, everything that has the slightest appearance of being in our favor. Thus when they were told that we are all brethren, they instantly concluded that it was unreasonable that they should be the slaves of brethren. But although nothing of all this had come into their mind, still wretched men are always in need of consolation, that may allay the bitterness of their afflictions. Besides, they could not without difficulty be persuaded to bend their necks, willingly and cheerfully, to so harsh a yoke. Such, then, is the object of the present doctrine. They who are slaves under the yokeOwing to the false opinion of his own excellence which every person entertains, there is no one who patiently endures that others should rule over him. They who cannot avoid the necessity do, indeed, reluctantly obey those who are above them; but inwardly they fret and rage, because they think that they suffer wrong. The Apostle cuts off, by a single word, all disputes of this kind, by demanding that all who live “under the yoke” shall submit to it willingly. He means that they must not inquire whether they deserve that lot or a better one; for it is enough that they are bound to this condition.When he enjoins them to esteem worthy of all honor the masters whom they serve, he requires them not only to be faithful and diligent in performing their duties, but to regard and sincerely respect them as persons placed in a higher rank than themselves. No man renders either to a prince or to a master what he owes to them, unless, looking at the eminence to which God has raised them, he honor them, because he is subject to them; for, however unworthy of it they may often be, still that very authority which God bestows on them always entitles them to honor. Besides, no one willingly renders service or obedience to his master, unless he is convinced that he is bound to do so. Hence it follows, that subjection begins with that honor of which Paul wishes that they who rule should be accounted worthy.That the name and doctrine of God may not be blasphemedWe are always too ingenious in our behalf. Thus slaves, who have unbelieving masters, are ready enough with the objection, that it is unreasonable that they who serve the devil should have dominion over the children of God. But Paul throws back the argument to the opposite side, that they ought to obey unbelieving masters, in order that the name of God and the gospel may not be evil spoken of; as if God, whom we worship, incited us to rebellion, and as if the gospel rendered obstinate and disobedient those who ought to be subject to others.
McArther Bible Commentary
bondservants. This can be translated "slaves." They are people who are in submission to others. It carries no negative connotation and is often positive when used in connection with the Lord serving the Father (Php 2:7), and believers serving God (1Pe 2:16), the Lord (Rom 1:1; Gal 1:10; 2Ti 2:24; Jas 1:1), non-Christians (1Co 9:19), and other believers (Gal 5:13). under the yoke. A colloquial expression describing submissive service under another's authority, not necessarily describing an abusive relationship (cf. Mat 11:28-30). masters. The Greek word for master, while giving us the English word despot, does not carry a negative connotation. Instead, it refers to one with absolute and unrestricted authority. all honor. This translates into diligent and faithful labor for one's employer. See notes on Eph 6:5-9; Col 3:22-25. His doctrine. The revelation of God summed up in the gospel. How a believer acts while under the authority of another affects how people view the message of salvation Christians proclaim (see notes on Tit 2:5-14). Displaying a proper attitude of submission and respect, and performing quality work, help make the gospel message believable (Mat 5:48).
Bible Cross References
Ephesians 6:5 1 Timothy 5:14 Titus 2:5 Titus 2:9 1 Peter 2:18

Verse 2

Matthew Henry's Concise Bible Commentary
The duty of Christians towards believing, as well as other masters.
Christians were not to suppose that religious knowledge, or Christian privileges, gave them any right to despise heathen masters, or to disobey lawful commands, or to expose their faults to others. And such as enjoyed the privilege of living with believing masters, were not to withhold due respect and reverence, because they were equal in respect to religious privileges, but were to serve with double diligence and cheerfulness, because of their faith in Christ, and as partakers of his free salvation. We are not to consent to any words as wholesome, except the words of our Lord Jesus Christ; to these we must give unfeigned consent. Commonly those are most proud who know least; for they do not know themselves. Hence come envy, strife, railings, evil-surmisings, disputes that are all subtlety, and of no solidity, between men of corrupt and carnal minds, ignorant of the truth and its sanctifying power, and seeking their worldly advantage.
John Wesley's Bible Commentary
Let them not despise them - Pay them the less honour or obedience. Because they are brethren - And in that respect on a level with them. They that live in a religious community know the danger of this; and that greater grace is requisite to bear with the faults of a brother, than of an infidel, or man of the world. But rather do them service - Serve them so much the more diligently. Because they are joint partakers of the great benefit - Salvation. These things - Paul, the aged, gives young Timotheus a charge to dwell upon practical holiness. Less experienced teachers are apt to neglect the superstructure, whilst they lay the foundation; but of so great importance did St. Paul see it to enforce obedience to Christ, as well as to preach faith in his blood, that, after strongly urging the life of faith on professors, he even adds another charge for the strict observance of it.
John Calvin Bible Commentary
Who have believing mastersThe name ofbrother may be thought to constitute equality, and consequently to take away dominion. Paul argues, on the contrary, that slaves ought the more willingly to subject themselves to believing masters, because they acknowledge them to be children of God, and are bound to them by brotherly love, and are partakers of the same grace.It is no small honor, that God has made them equal to earthly lords, in that which is of the highest importance; for they have the same adoption in common with them; and therefore this ought to be no slight inducement to bear slavery with patience.They are believers and belovedIt is an additional argument, that slavery is much more easily endured under mild lords, who love us, and whom we love in return. There is also the bond of faith which binds very closely together those who are of different conditions.These things teach and exhort.He means that these are matters on the teaching of which he ought to dwell largely, and wishes that doctrine should be accompanied by exhortations. It is as if he had said, that this kind of instruction ought to be daily repeated, and that men need not only to be taught, but likewise to be roused and urged by frequent exhortations.
McArther Bible Commentary
believing masters. The tendency might be to assume one's equality in Christ with a Christian master, and disdain the authority related to work roles. On the contrary, working for a Christian should produce more loyal and diligent service out of love for the brethren. exhort. Lit. "to call to one's side." The particular emphasis here is on a strong urging, directing, and insisting on following the principles for correct behavior in the workplace.
Bible Cross References
Acts 1:15 Galatians 3:28 1 Timothy 4:11 Philemon 1:16

Verse 3

Matthew Henry's Concise Bible Commentary
The duty of Christians towards believing, as well as other masters.
Christians were not to suppose that religious knowledge, or Christian privileges, gave them any right to despise heathen masters, or to disobey lawful commands, or to expose their faults to others. And such as enjoyed the privilege of living with believing masters, were not to withhold due respect and reverence, because they were equal in respect to religious privileges, but were to serve with double diligence and cheerfulness, because of their faith in Christ, and as partakers of his free salvation. We are not to consent to any words as wholesome, except the words of our Lord Jesus Christ; to these we must give unfeigned consent. Commonly those are most proud who know least; for they do not know themselves. Hence come envy, strife, railings, evil-surmisings, disputes that are all subtlety, and of no solidity, between men of corrupt and carnal minds, ignorant of the truth and its sanctifying power, and seeking their worldly advantage.
John Wesley's Bible Commentary
If any teach otherwise - Than strict practical holiness in all Its branches. And consent not to sound words - Literally, healthful words; words that have no taint of falsehood, or tendency to encourage sin. And the doctrine which is after godliness - Exquisitely contrived to answer all the ends, and secure every interest, of real piety.
John Calvin Bible Commentary
If anyone teacheth differentlyThe word ἑτεροδιδασκαλεῖ, being a compound, may also, not improperly, be translated,teacheth other thingsYet there is no ambiguity as to the meaning; for he condemns all those who do not agree with this manner of teaching, although they do not openly and avowedly oppose sound doctrine. It is possible that he who does not profess any wicked or open error may yet, by endeavoring to insinuate himself by means of silly babbling, corrupt the doctrine of godliness; for, when there is no progress, and no edification in the doctrine itself, there is already a departure from the ordinance of Christ. Now although Paul does not speak of the avowed supporters of wicked doctrines, but of vain and irreligious teachers, who, by their ambition or covetousness, disfigure the plain and simple doctrine of godliness, yet we see with what sharpness and severity he attacks them. Nor need we wonder at this; for it is almost impossible to tell how much injury is done by preaching that is hypocritical and altogether framed for the purposes of ostentation and of idle display. But who they are that are blamed by him, appears more clearly from what immediately follows —And consenteth not to sound wordsThis clause is intended to explain the former. It frequently happens that such men as are here described, carried away by foolish curiosity, despise everything that is useful and solid, and thus indulge in wanton freaks, like unruly horses. And what is this but to rejectthe sound words of Christ?for they are called “sound” or “healthful,” because they give health to us, or are fitted to promote it.And to the doctrine which is according to godlinessThis has the same meaning with the former clause; for the “doctrine” will not be consistent with “godliness,” if it do not instruct us in the fear and worship of God, if it do not edify our faith, if it do not train us to patience, humility, and all the duties of that love which we owe to our fellowmen. Whoever, therefore, does not strive to teach usefully, does not teach as he ought to do; and not only so, but that doctrine is neither godly nor sound, whatever may be the brilliancy of its display, that does not tend to the profit of the hearers.
McArther Bible Commentary
Paul identifies three characteristics of false teachers: (1) they "teach otherwise"-a different doctrine, or any teaching that contradicts God's revelation in Scripture (see notes on Gal 1:6-9); (2) they do "not consent to wholesome words"-they do not agree with sound, healthy teaching, specifically the teaching contained in Scripture (2Pe 3:16); and (3) they reject "doctrine which accords with godliness"-teaching not based on Scripture will always result in an unholy life. Instead of godliness, false teachers will be marked by sin (see notes on 2Pe 2:10-22; cf. Jud 1:4, Jud 1:8-16).
Bible Cross References
Romans 16:17 1 Timothy 1:3 1 Timothy 1:10 1 Timothy 4:7 1 Timothy 4:8 Titus 1:1

Verse 4

Matthew Henry's Concise Bible Commentary
The duty of Christians towards believing, as well as other masters.
Christians were not to suppose that religious knowledge, or Christian privileges, gave them any right to despise heathen masters, or to disobey lawful commands, or to expose their faults to others. And such as enjoyed the privilege of living with believing masters, were not to withhold due respect and reverence, because they were equal in respect to religious privileges, but were to serve with double diligence and cheerfulness, because of their faith in Christ, and as partakers of his free salvation. We are not to consent to any words as wholesome, except the words of our Lord Jesus Christ; to these we must give unfeigned consent. Commonly those are most proud who know least; for they do not know themselves. Hence come envy, strife, railings, evil-surmisings, disputes that are all subtlety, and of no solidity, between men of corrupt and carnal minds, ignorant of the truth and its sanctifying power, and seeking their worldly advantage.
John Wesley's Bible Commentary
He is puffed up - Which is the cause of his not consenting to the doctrine which is after inward, practical religion. By this mark we may know them. Knowing nothing - As he ought to know. Sick of questions - Doatinglyy fond of dispute; an evil, but common, disease; especially where practice is forgotten. Such, indeed, contend earnestly for singular phrases, and favourite points of their own. Everything else, however, like the preaching of Christ and his apostles, is all "law," and "bondage," and "carnal reasoning." Strifes of words - Merely verbal controversies. Whereof cometh envy - Of the gifts and success of others. Contention - For the pre - eminence. Such disputants seldom like the prosperity of others, or to be less esteemed themselves. Evil surmisings - It not being their way to think well of those that differ from themselves in opinion.
John Calvin Bible Commentary
He is puffed up, knowing nothingSuch persons Paul first charges with pride, foolish and empty pride. Next, because no punishment can be imagined that is better adapted to chastise ambitious persons than to declare that all that they delight in proves their ignorance, Paul pronounces that theyknow nothing, though they are swelled with many subtleties; for they have nothing that is solid, but mere wind. At the same time, he instructs all believers not to be carried away by that windy ostentation, but to remain steadfast in the simplicity of the gospel.But languishing after questions and debates of wordsThere is an indirect contrast between “the soundness of the doctrine of Christ,” and that “languishing;” for, when they have wearied themselves much and long with ingenious questions, what advantage do they reap from their labor, but that the disease continually grows? Thus not only do they consume their strength to no purpose, but their foolish curiosity begets this languishing; and hence it follows, that they are very far from profiting aright, as the disciples of Christ ought to do.Not without reason does the Apostle connect “questions and disputes of words;” for by the former term he does not mean every kind of questions, which either arise from a sober and moderate desire to learn, or contribute to clear explanation of useful things, but to such questions as are agitated, in the present day, in the schools of the Sorbonne, for displaying acuteness of intellect. There one question gives rise to another; for there is no limit to them, when every person, desiring to know more than is proper, indulges his vanity; and hence, there afterwards arise innumerable quarrels. As the thick clouds, during hot weather, are not dispelled without thunder, so those thorny questions must burst into disputes. He gives the name λογομαχίας (logomachies, ordisputes about words) to contentious disputes about words rather than things, or, as it is commonly expressed, without substance or foundation; for if any person carefully inquire what sort of contentions are burning among the sophists, he will perceive that they do not arise from realities, but are framed out of nothing. In a word, Paul intended to condemn all questions which sharpen us for disputes that are of no value.From which arises envyHe demonstrates from the effects how much an ambitious desire of knowledge ought to be avoided; for ambition is the mother of envy. Where envy reigns, there also rage brawlings, contentions, and other evils, which are here enumerated by Paul.
McArther Bible Commentary
disputes and arguments over words. Disputes refers to idle speculation; arguments over words lit. means "word battles." Because proud, ignorant false teachers do not understand divine truth (2Co 2:14), they obsess over terminology and attack the reliability and authority of Scripture. Every kind of strife is mentioned to indicate that false teachers produce nothing of benefit out of their fleshly, corrupt, and empty minds (1Ti 6:5).
Bible Cross References
Acts 18:15 1 Corinthians 8:2 1 Timothy 1:4 1 Timothy 3:6 2 Timothy 2:14 2 Timothy 2:23

Verse 5

Matthew Henry's Concise Bible Commentary
The duty of Christians towards believing, as well as other masters.
Christians were not to suppose that religious knowledge, or Christian privileges, gave them any right to despise heathen masters, or to disobey lawful commands, or to expose their faults to others. And such as enjoyed the privilege of living with believing masters, were not to withhold due respect and reverence, because they were equal in respect to religious privileges, but were to serve with double diligence and cheerfulness, because of their faith in Christ, and as partakers of his free salvation. We are not to consent to any words as wholesome, except the words of our Lord Jesus Christ; to these we must give unfeigned consent. Commonly those are most proud who know least; for they do not know themselves. Hence come envy, strife, railings, evil-surmisings, disputes that are all subtlety, and of no solidity, between men of corrupt and carnal minds, ignorant of the truth and its sanctifying power, and seeking their worldly advantage.
John Wesley's Bible Commentary
Supposing that gain is godliness - Thinking the best religion is the getting of money: a far more common case than is usually supposed.
John Calvin Bible Commentary
Of men corrupt in understanding, and that are destitute of the truthIt 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 gainThe 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.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.
McArther Bible Commentary
destitute of the truth. False teachers are in a state of apostasy; that is, although they once knew and seemed to embrace the truth, they turned to openly reject it. The Greek word for destitute means "to steal," "to rob," or "to deprive," and its form here indicates that someone or something was pulled away from contact with the truth (it does not mean they were ever saved; see note on 1Ti 1:19; cf. 2Ti 2:18; 2Ti 3:7-8; Heb 6:4-6; 2Pe 2:1, 2Pe 2:4-9). a means of gain. Almost always behind all the efforts of the hypocritical, lying (1Ti 4:2) false teachers is the driving motivation of monetary gain (cf. Act 8:18-23; 2Pe 2:15). From such withdraw yourself. This phrase does not appear in the better manuscripts, although the idea expressed is self-evident.
Bible Cross References
1 Timothy 4:7 1 Timothy 4:8 2 Timothy 3:8 Titus 1:11 Titus 1:15 2 Peter 2:3

Verse 6

Matthew Henry's Concise Bible Commentary
The advantage of godliness with contentment.
Those that make a trade of Christianity to serve their turn for this world, will be disappointed; but those who mind it as their calling, will find it has the promise of the life that now is, as well as of that which is to come. He that is godly, is sure to be happy in another world; and if contented with his condition in this world, he has enough; and all truly godly people are content. When brought into the greatest straits, we cannot be poorer than when we came into this world; a shroud, a coffin, and a grave, are all that the richest man in the world can have from all his wealth. If nature should be content with a little, grace should be content with less. The necessaries of life bound a true Christian's desires, and with these he will endeavour to be content. We see here the evil of covetousness. It is not said, they that are rich, but they will be rich; who place their happiness in wealth, and are eager and determined in the pursuit. Those that are such, give to Satan the opportunity of tempting them, leading them to use dishonest means, and other bad practices, to add to their gains. Also, leading into so many employments, and such a hurry of business, as leave no time or inclination for spiritual religion; leading to connexions that draw into sin and folly. What sins will not men be drawn into by the love of money! People may have money, and yet not love it; but if they love it, this will push them on to all evil. Every sort of wickedness and vice, in one way or another, grows from the love of money. We cannot look around without perceiving many proofs of this, especially in a day of outward prosperity, great expenses, and loose profession.
John Wesley's Bible Commentary
But godliness with content - The inseparable companion of true, vital religion. Is great gain - Brings unspeakable profit in time, as well as eternity.
John Calvin Bible Commentary
But godliness with sufficiency is great gainIn an elegant manner, and with an ironical correction, he instantly throws back those very words in an opposite meaning, as if he had said — “They do wrong and wickedly, who make merchandise of the doctrine of Christ, as if ‘godliness were gain;’ though, undoubtedly, if we form a correct estimate of it, godliness is a great and abundant gain.” And he so calls it, because it brings to us full and perfect blessedness. Those men, therefore, are guilty of sacrilege, who, being bent on acquiring money, make godliness contribute to their gain.But for our part, godliness is a very great gain to us, because, by means of it, we obtain the benefit, not only of being heirs of the world, but likewise of enjoying Christ and all his riches.With sufficiency.This may refer either to the disposition of the heart, or to the thing itself. If it be understood as referring to the heart, the meaning will be, that “godly persons, when they desire nothing, but are satisfied with their humble condition, have obtained very great gain.” If we understand it to be “sufficiency of wealth” (and, for my own part, I like this view quite as well as the other,) it will be a promise, like that in the book of Psalms,“The lions wander about hungry and famished; but they that seek the Lord shall not be in want of any good thing.” (Psalm 34:10.)The Lord is always present with his people, and, as far as is sufficient for their necessity, out of his fullness he bestows on each his portion. Thus true happiness consists in piety; and this sufficiency may be regarded as an increase of gain.
McArther Bible Commentary
contentment. This Greek word means "self-sufficiency," and was used by Stoic philosophers to describe a person who was unflappable and unmoved by external circumstances. Christians are to be satisfied and sufficient, and not to seek for more than what God has already given them. He is the source of true contentment (2Co 3:5; 2Co 9:8; Php 4:11-13, Php 4:19).
Bible Cross References
Proverbs 15:16 Proverbs 28:25 Jeremiah 35:9 Luke 12:15 Philippians 4:11 1 Timothy 4:8 Hebrews 13:5

Verse 7

Matthew Henry's Concise Bible Commentary
The advantage of godliness with contentment.
Those that make a trade of Christianity to serve their turn for this world, will be disappointed; but those who mind it as their calling, will find it has the promise of the life that now is, as well as of that which is to come. He that is godly, is sure to be happy in another world; and if contented with his condition in this world, he has enough; and all truly godly people are content. When brought into the greatest straits, we cannot be poorer than when we came into this world; a shroud, a coffin, and a grave, are all that the richest man in the world can have from all his wealth. If nature should be content with a little, grace should be content with less. The necessaries of life bound a true Christian's desires, and with these he will endeavour to be content. We see here the evil of covetousness. It is not said, they that are rich, but they will be rich; who place their happiness in wealth, and are eager and determined in the pursuit. Those that are such, give to Satan the opportunity of tempting them, leading them to use dishonest means, and other bad practices, to add to their gains. Also, leading into so many employments, and such a hurry of business, as leave no time or inclination for spiritual religion; leading to connexions that draw into sin and folly. What sins will not men be drawn into by the love of money! People may have money, and yet not love it; but if they love it, this will push them on to all evil. Every sort of wickedness and vice, in one way or another, grows from the love of money. We cannot look around without perceiving many proofs of this, especially in a day of outward prosperity, great expenses, and loose profession.
John Wesley's Bible Commentary
Neither can we carry anything out - To what purpose, then, do we heap together so many things? O, give me one thing, - a safe and ready passage to my own country!
John Calvin Bible Commentary
For we brought nothing into the world., He adds this for the purpose of setting a limit to the sufficiency. Our covetousness is an insatiable gulf, if it be not restrained; and the best bridle is, when we desire nothing more than the necessity of this life demands; for the reason why we transgress the bounds, is, that our anxiety extends to a thousand lives which we falsely imagine. Nothing is more common, and indeed nothing is more generally acknowledged, than this statement of Paul; but as soon as all have acknowledged it, (as we see every day with our eyes,) every man swallows up with his wishes his vast possessions, in the same manner as if he had a belly able to contain half of the world. And this is what is said, that,“although the folly of the fathers appears in hoping that they will dwell here for ever, nevertheless their posterity approve of their way.” (Psalm 49:13.)In order, therefore, that we may be satisfied with a sufficiency, let us learn to have our heart so regulated, as to desire nothing but what is necessary for supporting life.
Bible Cross References
Job 1:21 Psalm 49:17 Ecclesiastes 5:15

Verse 8

Matthew Henry's Concise Bible Commentary
The advantage of godliness with contentment.
Those that make a trade of Christianity to serve their turn for this world, will be disappointed; but those who mind it as their calling, will find it has the promise of the life that now is, as well as of that which is to come. He that is godly, is sure to be happy in another world; and if contented with his condition in this world, he has enough; and all truly godly people are content. When brought into the greatest straits, we cannot be poorer than when we came into this world; a shroud, a coffin, and a grave, are all that the richest man in the world can have from all his wealth. If nature should be content with a little, grace should be content with less. The necessaries of life bound a true Christian's desires, and with these he will endeavour to be content. We see here the evil of covetousness. It is not said, they that are rich, but they will be rich; who place their happiness in wealth, and are eager and determined in the pursuit. Those that are such, give to Satan the opportunity of tempting them, leading them to use dishonest means, and other bad practices, to add to their gains. Also, leading into so many employments, and such a hurry of business, as leave no time or inclination for spiritual religion; leading to connexions that draw into sin and folly. What sins will not men be drawn into by the love of money! People may have money, and yet not love it; but if they love it, this will push them on to all evil. Every sort of wickedness and vice, in one way or another, grows from the love of money. We cannot look around without perceiving many proofs of this, especially in a day of outward prosperity, great expenses, and loose profession.
John Wesley's Bible Commentary
Covering - That is, raiment and an house to cover us. This is all that a Christian needs, and all that his religion allows him to desire.
John Calvin Bible Commentary
Having food and raimentWhen he mentionsfood and raiment,he excludes luxuries and overflowing abundance; for nature is content with a littleand all that goes beyond the natural use is superfluous. Not that to use them more largely ought to be condemned on its own account, but lusting after them is always sinful.
McArther Bible Commentary
having food and clothing … be content. The basic necessities of life are what ought to make Christians content. Paul does not condemn having possessions, as long as God graciously provides them (1Ti 6:17). He does, however, condemn a self-indulgent desire for money, which results from discontentment. See note on Mat 6:33.
Bible Cross References
Genesis 28:20 Proverbs 30:8 Philippians 4:11

Verse 9

Matthew Henry's Concise Bible Commentary
The advantage of godliness with contentment.
Those that make a trade of Christianity to serve their turn for this world, will be disappointed; but those who mind it as their calling, will find it has the promise of the life that now is, as well as of that which is to come. He that is godly, is sure to be happy in another world; and if contented with his condition in this world, he has enough; and all truly godly people are content. When brought into the greatest straits, we cannot be poorer than when we came into this world; a shroud, a coffin, and a grave, are all that the richest man in the world can have from all his wealth. If nature should be content with a little, grace should be content with less. The necessaries of life bound a true Christian's desires, and with these he will endeavour to be content. We see here the evil of covetousness. It is not said, they that are rich, but they will be rich; who place their happiness in wealth, and are eager and determined in the pursuit. Those that are such, give to Satan the opportunity of tempting them, leading them to use dishonest means, and other bad practices, to add to their gains. Also, leading into so many employments, and such a hurry of business, as leave no time or inclination for spiritual religion; leading to connexions that draw into sin and folly. What sins will not men be drawn into by the love of money! People may have money, and yet not love it; but if they love it, this will push them on to all evil. Every sort of wickedness and vice, in one way or another, grows from the love of money. We cannot look around without perceiving many proofs of this, especially in a day of outward prosperity, great expenses, and loose profession.
John Wesley's Bible Commentary
They that desire to be rich - To have more than these; for then they would be so far rich; and the very desire banishes content, and exposes them to ruin. Fall - plunge - A sad gradation! Into temptation - Miserable food for the soul! And a snare - Or trap. Dreadful "covering!" And into many foolish and hurtful desires - Which are sown and fed by having more than we need. Then farewell all hope of content! What then remains, but destruction for the body, and perdition for the soul?
John Calvin Bible Commentary
They who wish to be richAfter having exhorted him to be content, and to despise riches, he now explains how dangerous is the desire of having them, and especially in the ministers of the Church, of whom he expressly speaks in this passage. Now the cause of the evils, which the Apostle here enumerates, is not riches, but an eager desire of them, even though the person should be poor. And here Paul shews not only what generally happens, but what must always happen; for every man that has resolved to become rich gives himself up as a captive to the devil. Most true is that saying of the heathen poet, — “He who is desirous of becoming rich is also desirous of acquiring riches soon.”Hence it follows, that all who are violently desirous of acquiring wealth rush headlong.Hence also those foolish,or rather,mad desires, which at lengthplunge them into perdition. This is, indeed, a universal evil; but in the pastors of the Church it is more easily seen; for they are so maddened by avarice, that they stick at nothing, however foolish, whenever the glitter of gold or silver dazzles their eyes.
McArther Bible Commentary
desire to be rich fall into temptation. Desire refers to a settled wish born of reason, and clearly describes those guilty of greed. The form of the Greek verb for fall indicates that those who have such a desire are continually falling into temptation. Greedy people are compulsive; they are continually trapped in sins by their consuming desire to acquire more. destruction and perdition. Such greed may lead these people to suffer the tragic end of destruction and hell. These terms refer to the eternal punishment of the wicked.
Bible Cross References
Proverbs 15:27 Proverbs 23:4 Proverbs 28:20 Zechariah 11:5 Matthew 6:19 Matthew 13:22 Mark 4:19 Luke 12:21 1 Timothy 3:7 1 Timothy 6:10 1 Timothy 6:17 Titus 2:12 James 5:1

Verse 10

Matthew Henry's Concise Bible Commentary
The advantage of godliness with contentment.
Those that make a trade of Christianity to serve their turn for this world, will be disappointed; but those who mind it as their calling, will find it has the promise of the life that now is, as well as of that which is to come. He that is godly, is sure to be happy in another world; and if contented with his condition in this world, he has enough; and all truly godly people are content. When brought into the greatest straits, we cannot be poorer than when we came into this world; a shroud, a coffin, and a grave, are all that the richest man in the world can have from all his wealth. If nature should be content with a little, grace should be content with less. The necessaries of life bound a true Christian's desires, and with these he will endeavour to be content. We see here the evil of covetousness. It is not said, they that are rich, but they will be rich; who place their happiness in wealth, and are eager and determined in the pursuit. Those that are such, give to Satan the opportunity of tempting them, leading them to use dishonest means, and other bad practices, to add to their gains. Also, leading into so many employments, and such a hurry of business, as leave no time or inclination for spiritual religion; leading to connexions that draw into sin and folly. What sins will not men be drawn into by the love of money! People may have money, and yet not love it; but if they love it, this will push them on to all evil. Every sort of wickedness and vice, in one way or another, grows from the love of money. We cannot look around without perceiving many proofs of this, especially in a day of outward prosperity, great expenses, and loose profession.
EGW SDA Bible Commentary
. See EGW on Matthew 26:14-16.
John Wesley's Bible Commentary
Love of money - Commonly called "prudent care" of what a man has. Is the root - The parent of all manner of evils. Which some coveting have erred - Literally, missed the mark. They aimed not at faith, but at something else. And pierced themselves with many sorrows - From a guilty conscience, tormenting passions, desires contrary to reason, religion, and one another. How cruel are worldly men to themselves!
John Calvin Bible Commentary
For the root of all evils is avariceThere is no necessity for being too scrupulous in comparing other vices with this. It is certain that ambition and pride often produce worse fruits than covetousness does; and yet ambition does not proceed from covetousness. The same thing may be said of the sins forbidden by the seventh commandment. But Paul’s intention was not to include under covetousness every kind of vices that can be named. What then? He simply meant, that innumerable evils arise from it; just as we are in the habit of saying, when we speak of discord, or gluttony, or drunkenness, or any other vice of that kind, that there is no evil which it does not produce. And, indeed, we may most truly affirm, as to the base desire of gain, that there is no kind of evils that is not copiously produced by it every day; such as innumerable frauds, falsehoods, perjury, cheating, robbery, cruelty, corruption in judicature, quarrels, hatred, poisonings, murders; and, in short, almost every sort of crime.Statements of this nature occur everywhere in heathen writers; and, therefore, it is improper that those persons who would applaud Horace or Ovid, when speaking in that manner, should complain of Paul as having used extravagant language. I wish it were not proved by daily experience, that this is a plain description of facts as they really are. But let us remember that the same crimes which spring from avarice, may also arise, as they undoubtedly do arise, either from ambition, or from envy, or from other sinful dispositions. Which some eagerly desiringThe Greek word ὀρεγόμενοι is overstrained, when the Apostle says that avarice is “eagerly desired;” but it does not obscure the sense. He affirms that the most aggravated of all evils springs from avarice — revolting from the faith; for they who are diseased with this disease are found to degenerate gradually, till they entirely renounce the faith. Hence thosesorrows, which he mentions; by which term I understand frightful torments of conscience, which are wont to befall men past all hope; though God has other methods of trying covetous men, by making them their own tormentors.
McArther Bible Commentary
love of money. Lit. "affection for silver." In the context, this sin applies to false teachers specifically, but the principle is true universally. Money itself is not evil since it is a gift from God (Deu 8:18); Paul condemns only the love of it (cf. Mat 6:24) which is so characteristic of false teachers (see notes on 1Pe 5:2; 2Pe 2:1-3, 2Pe 2:15). strayed from the faith. From the body of Christian truth. Gold has replaced God for these apostates, who have turned away from pursuing the things of God in favor of money.
Bible Cross References
Joshua 7:21 Psalm 62:10 Proverbs 15:27 Ecclesiastes 2:19 Matthew 6:19 Matthew 13:22 Mark 4:19 Colossians 3:5 1 Timothy 3:3 1 Timothy 6:9 2 Timothy 3:2 James 5:19

Verse 11

Matthew Henry's Concise Bible Commentary
A solemn charge to Timothy to be faithful.
It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. There must be a conflict with corruption, and temptations, and the powers of darkness. Eternal life is the crown proposed for our encouragement. We are called to lay hold thereon. To the rich must especially be pointed out their dangers and duties, as to the proper use of wealth. But who can give such a charge, that is not himself above the love of things that wealth can buy? The appearing of Christ is certain, but it is not for us to know the time. Mortal eyes cannot bear the brightness of the Divine glory. None can approach him except as he is made known unto sinners in and by Christ. The Godhead is here adored without distinction of Persons, as all these things are properly spoken, whether of the Father, the Son, or the Holy Ghost. God is revealed to us, only in and through the human nature of Christ, as the only begotten Son of the Father.
John Wesley's Bible Commentary
But thou, O man of God - Whatever all the world else do. A man of God is either a prophet, a messenger of God, or a man devoted to God; a man of another world. Flee - As from a serpent, instead of coveting these things. Follow after righteousness - The whole image of God; though sometimes this word is used, not in the general, but in the particular, acceptation, meaning only that single branch of it which is termed justice. Faith - Which is also taken here in the general and full sense; namely, a divine, supernatural sight of God, chiefly in respect of his mercy in Christ. This faith is the foundation of righteousness, the support of godliness, the root of every grace of the Spirit. Love - This St. Paul intermixes with everything that is good: he, as it were, penetrates whatever he treats of with love, the glorious spring of all inward and outward holiness.
John Calvin Bible Commentary
But thou, O man of God, flee these thingsBy calling himman of God he adds weight to the exhortation. If it be thought proper to limit to the preceding verse the injunction which he gives tofollow righteousness, piety, faith, patience, this is an instruction which he gives, by contrast, for correcting avarice, by informing him what kind of riches he ought to desire, namely, spiritual riches. Yet this injunction may also be extended to other clauses, that Timothy, withdrawing himself from all vanity, may avoid that (περιεπγίαν) vain curiosity which he condemned a little before; for he who is earnestly employed about necessary employments will easily abstain from those which are superfluous. He names, by way of example, some kinds of virtues, under which we may suppose others to be included. Consequently, every person who shall be devoted to the pursuit of “righteousness,” and who shall aim at “piety, faith, charity,” and shall follow patience and gentleness, cannot but abhor avarice and its fruits.
McArther Bible Commentary
O man of God. Cf. 2Ti 3:17. This is a term used in the NT only for Timothy; as a technical term, it is used about seventy times in the OT, always to refer to a man who officially spoke for God (see note on Deu 33:1). This, along with 1Ti 1:2; 1Ti 2:1, indicates that the letter is primarily directed to Timothy, exhorting him to be faithful and strong in light of persecution and difficulty-and particularly with Paul's death near (see Introduction to 2 Timothy: Background and Setting). The man of God is known by what he: (1) flees from (1Ti 6:11); (2) follows after (1Ti 6:11); (3) fights for (1Ti 6:12); and (4) is faithful to (1Ti 6:13-14). The key to his success in all these endeavors is the perfection produced in him by the Scripture (2Ti 3:16-17). these things. Love of money and all that goes with it (1Ti 6:6-10), along with the other proud obsessions of false teachers (1Ti 6:3-5). righteousness, godliness. Righteousness means to do what is right, in relation to both God and man, and it emphasizes outward behavior. Godliness (see note on 1Ti 2:2) refers to one's reverence for God, and could be translated "Godlikeness."
Bible Cross References
Proverbs 15:9 1 Timothy 1:14 2 Timothy 2:21 2 Timothy 2:22 2 Timothy 3:10 2 Timothy 3:17

Verse 12

Matthew Henry's Concise Bible Commentary
A solemn charge to Timothy to be faithful.
It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. There must be a conflict with corruption, and temptations, and the powers of darkness. Eternal life is the crown proposed for our encouragement. We are called to lay hold thereon. To the rich must especially be pointed out their dangers and duties, as to the proper use of wealth. But who can give such a charge, that is not himself above the love of things that wealth can buy? The appearing of Christ is certain, but it is not for us to know the time. Mortal eyes cannot bear the brightness of the Divine glory. None can approach him except as he is made known unto sinners in and by Christ. The Godhead is here adored without distinction of Persons, as all these things are properly spoken, whether of the Father, the Son, or the Holy Ghost. God is revealed to us, only in and through the human nature of Christ, as the only begotten Son of the Father.
EGW SDA Bible Commentary
(see EGW on Galatians 5:6). Precious Promises
—“Lay hold on eternal life.” Come to Jesus in faith. Ask, and ye shall receive. The forgiveness of sins is promised to him who repents, justification to him who believes, and the crown of life to him who is faithful unto death (Letter 33, 1895).
John Wesley's Bible Commentary
Fight the good fight of faith - Not about words. Lay hold on eternal life - Just before thee. Thou hast confessed the good confession - Perhaps at his baptism: so likewise, (1 Timothy 6:13) ; but with a remarkable variation of the expression. Thou hast confessed the good confession before many witnesses - To which they all assented. He witnessed the good confession; but Pilate did not assent to it.
John Calvin Bible Commentary
Fight the good fight of faithIn the next epistle he says,“He who hath become a soldier doth not entangle himself with matters inconsistent with his calling.” (2 Timothy 2:4.)In like manner, in order to withdraw Timothy from excessive solicitude about earthly things, he reminds him that he must “fight;” for carelessness and self-indulgence arise from this cause, that the greater part wish to serve Christ at ease, and as if it were pastime, whereas Christ calls all his servants to warfare. For the purpose of encouraging him to fight such a fight courageously, he calls it good; that is, successful, and therefore not to be shunned; for, if earthly soldiers do not hesitate to fight, when the result is doubtful, and when there is a risk of being killed,how much more bravely ought we to do battle under the guidance and banner of Christ, when we are certain of victory? More especially, since a reward awaits us, not such as other generals are wont to give to their soldiers, but a glorious immortality and heavenly blessedness; it would certainly be disgraceful that we, who have such a hope held out to us, should grow weary or give way. And that is what he immediately afterwards adds, —Lay hold on eternal lifeAs if he had said, “God calls thee to eternal life, and therefore, despising the world, strive to obtain it.” When he commands them to “lay hold on it,” he forbids them to pause or slacken in the middle of their course; as if he had said, that “nothing has been done,till we have obtained the life to come, to which God invites us.” In like manner, he affirms that he strives to make progress, because he has not yet laid hold. (Philippians 3:12.)To which also thou, hast been calledBecause men would run at random, and to no purpose, if they had not God as the director of their course, for the purpose of promoting their cheerful activity, he mentions also thecalling; for there is nothing that ought to animate us with greater courage than to learn that we have been “called” by God; for we conclude from this, that our labor, which God directs, and in which he stretches out his hand to us, will not be fruitless. Besides, to have rejected the calling of God would be a disgraceful reproach; and, therefore, this ought to be a very powerful excitement: “God calls thee to eternal life; beware of being drawn aside to anything else, or of falling short in any way, before thou hast attained it.”And hast confessed a good confessionBy mentioning his former life, the Apostle excites him still more to persevere; for to give way, after having begun well, is more disgraceful than never to have begun. To Timothy, who had hitherto acted valiantly, and had obtained applause, he addresses this powerful argument, that the latter end should correspond to the beginning. By the wordconfessionI understand not that which is expressed in words, but rather what is actually performed; and that not in a single instance merely, but throughout his whole ministry. The meaning therefore is: “Thou hast many witnesses of thy illustrious confession, both at Ephesus and in other countries, who have beheld thee acting faithfully and sincerely in the profession of the gospel; and, therefore, having given such a proof of fidelity, thou canst not, without the greatest shame and disgrace, shew thyself to be anything else than a distinguished soldier of Christ.” By this passage we are taught in general, that the more any of us excels, the less excusable is he if he fail, and the stronger are his obligations to God to persevere in the right course.
McArther Bible Commentary
Fight the good fight of faith. The Greek word for fight gives us the English word agonize, and was used in both military and athletic endeavors to describe the concentration, discipline, and extreme effort needed to win. The "good fight of faith" is the spiritual conflict with Satan's kingdom of darkness in which all men of God are necessarily involved. See notes on 2Co 10:3-5; 2Ti 4:2. lay hold on eternal life. Paul is here admonishing Timothy to "get a grip" on the reality of the matters associated with eternal life, so that he would live and minister with a heavenly and eternal perspective (cf. Php 3:20; Col 3:2). to which you were also called. Refers to God's effectual, sovereign call of Timothy to salvation (see note on Rom 1:7). good confession. Timothy's public confession of faith in the Lord Jesus Christ, which likely occurred at his baptism and again when he was ordained to the ministry (1Ti 4:14; 2Ti 1:6).
Bible Cross References
1 Corinthians 9:25 2 Corinthians 9:13 Philippians 1:30 Philippians 3:12 Colossians 3:15 1 Timothy 1:18 1 Timothy 1:19 1 Timothy 4:14 1 Timothy 6:13 1 Timothy 6:19 2 Timothy 2:2 2 Timothy 4:7 Jude 1:3

Verse 13

Matthew Henry's Concise Bible Commentary
A solemn charge to Timothy to be faithful.
It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. There must be a conflict with corruption, and temptations, and the powers of darkness. Eternal life is the crown proposed for our encouragement. We are called to lay hold thereon. To the rich must especially be pointed out their dangers and duties, as to the proper use of wealth. But who can give such a charge, that is not himself above the love of things that wealth can buy? The appearing of Christ is certain, but it is not for us to know the time. Mortal eyes cannot bear the brightness of the Divine glory. None can approach him except as he is made known unto sinners in and by Christ. The Godhead is here adored without distinction of Persons, as all these things are properly spoken, whether of the Father, the Son, or the Holy Ghost. God is revealed to us, only in and through the human nature of Christ, as the only begotten Son of the Father.
John Wesley's Bible Commentary
I charge thee before God, who quickeneth all things - Who hath quickened thee, and will quicken thee at the great day.
John Calvin Bible Commentary
I charge theeThe great vehemence of solemn appeal, which Paul employs, is a proof how rare and hard a virtue it is, to persevere in the ministry, in a proper manner, till the end; for, although he exhorts others, in the person of Timothy, yet he addresses him also.Before God, who quickeneth all thingsWhat he affirms concerning Christ and concerning God, has an immediate relation to the present subject; for, when he ascribes this to God, that hequickeneth all things, he wishes to meet the offense of the cross, which presents to us nothing but the appearance of death. He therefore means, that we should shut our eyes, when ungodly men hold out and threaten death; or rather, that we should fix our eyes on God alone, because it is he who restoreth the dead to life. The amount of the whole is, that, turning away our gaze from the world, we should learn to look at God alone.And Christ Jesus, who testified a good confession before Pontius Pilate. What he now adds aboutChrist contains a remarkable confirmation; for we are taught, that we are not in the school of Plato, to learn philosophy from him, and to hear him discoursing in the shade about idle disputes; but that the doctrine which Timothy professes was ratified by the death of the Son of God. Christ made his confession before Pilate, not in a multitude of words, but in reality; that is, by undergoing a voluntary death; for, although Christ chose to be silent before Pilate, rather than speak in his own defense, because he had come thither — devoted already to a certain condemnation; yet in his silence there was a defense of his doctrine not less magnificent than if he had defended himself with a loud voice. He ratified it by his blood, and by the sacrifice of his death, better than he could have ratified it by his voice.This confession the Apostle calls good. For Socrates also died; and yet his death was not a satisfactory proof of the doctrine which he held. But when we hear that the blood of the Son of God was shed, that is an authentic seal which removes all our doubt. Accordingly, whenever our hearts waver, let us remember that we should always go to the death of Christ for confirmation. What cowardice would there be in deserting such a leader going before us to show us the way!
McArther Bible Commentary
urge … God … Christ. Cf. 1Ti 5:21; see note on 2Ti 4:1. the good confession before Pontius Pilate. Knowing that such a confession would cost Him His life, Jesus nevertheless confessed that He was truly the King and Messiah (Joh 18:33-37). He rarely evaded danger (cf. Joh 7:1); He boldly and trustfully committed Himself to God who raises the dead (cf. Col 2:12).
Bible Cross References
Matthew 27:2 John 18:37 2 Corinthians 9:13 Galatians 3:26 1 Timothy 1:12 1 Timothy 1:15 1 Timothy 2:5 1 Timothy 5:21 1 Timothy 6:12

Verse 14

Matthew Henry's Concise Bible Commentary
A solemn charge to Timothy to be faithful.
It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. There must be a conflict with corruption, and temptations, and the powers of darkness. Eternal life is the crown proposed for our encouragement. We are called to lay hold thereon. To the rich must especially be pointed out their dangers and duties, as to the proper use of wealth. But who can give such a charge, that is not himself above the love of things that wealth can buy? The appearing of Christ is certain, but it is not for us to know the time. Mortal eyes cannot bear the brightness of the Divine glory. None can approach him except as he is made known unto sinners in and by Christ. The Godhead is here adored without distinction of Persons, as all these things are properly spoken, whether of the Father, the Son, or the Holy Ghost. God is revealed to us, only in and through the human nature of Christ, as the only begotten Son of the Father.
John Calvin Bible Commentary
That thou, keep the commandment. By the word commandment he means all that he hath hitherto said about the office of Timothy, the sum of which was, that he should show himself to be a faithful minister to Christ and to the Church. What is the use of extending this to the whole law? But perhaps it will be thought preferable to view it as denoting the office which he had received by divine authority; for we are appointed to be ministers of the Church on no other condition than this, that God enjoins upon us whatever he wishes us to do. Thus to “keep the commandment” would be nothing else than to discharge honestly the office committed to him. I certainly view it as referring altogether to the ministry of Timothy.Spotless and unblameableWhether we consider the case or the terminationof the two Greek adjectives which are thus translated, they may apply either to the commandment given, or to the person of Timothy; but the meaning which I have assigned is much more appropriate.Paul informs Timothy, that he must he wish to discharge his office in a proper manner.Till the revelation of our Lord Jesus ChristIt is impossible to tell how necessary it was to all the godly, at that time, to have their mind entirely fixed on the day of Christ; because innumerable offenses existed everywhere in the world. They were assailed on every hand, were universally hated and abhorred, were exposed to the mockeries of all, were oppressed every day with new calamities; and yet they saw no fruit of so many toils and annoyances. What then remained, but that in thought they should fly away to that blessed day of our redemption?Yet the same reason is in force with regard to us in the present day, and indeed applies equally to almost every age. How many things does Satan constantly present to our eyes, which, but for this, would a thousand times draw us aside from the right course! I say nothing about fires, and swords, and banishments, and all time furious attacks of enemies. I say nothing about slanders and other vexations. How many things are within, that are far worse! Ambitious men openly attack us, Epicureans and Lucianists jeer at us, impudent men provoke us, hypocrites murmur at us, they who are wise after the flesh secretly bite us, we are harassed by various methods in every direction. In short, it is a great miracle that any man perseveres steadfastly in an office so difficult and so dangerous. The only remedy for all these difficulties is, to cast our eyes towards the appearing of Christ, and to keep them fixed on it continually.
McArther Bible Commentary
this commandment. The entire revealed Word of God, which Paul charged Timothy to preach (2Ti 4:2). Paul also repeatedly encouraged Timothy to guard it (1Ti 6:20; 1Ti 1:18-19; 1Ti 4:6, 1Ti 4:16; 2Ti 1:13-14; 2Ti 2:15-18). appearing. When the Lord returns to earth in glory (cf. 2Ti 4:1, 2Ti 4:8; Tit 2:13) to judge and to establish His kingdom (Mat 24:27, Mat 24:29-30; Mat 25:31). Because Christ's return is imminent, that ought to be motivation enough for the man of God to remain faithful to his calling until he dies or the Lord returns (cf. Act 1:8-11; 1Co 4:5; Rev 22:12).
Bible Cross References
2 Thessalonians 2:8 2 Peter 2:21 2 Peter 3:2 2 Peter 3:14

Verse 15

Matthew Henry's Concise Bible Commentary
A solemn charge to Timothy to be faithful.
It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. There must be a conflict with corruption, and temptations, and the powers of darkness. Eternal life is the crown proposed for our encouragement. We are called to lay hold thereon. To the rich must especially be pointed out their dangers and duties, as to the proper use of wealth. But who can give such a charge, that is not himself above the love of things that wealth can buy? The appearing of Christ is certain, but it is not for us to know the time. Mortal eyes cannot bear the brightness of the Divine glory. None can approach him except as he is made known unto sinners in and by Christ. The Godhead is here adored without distinction of Persons, as all these things are properly spoken, whether of the Father, the Son, or the Holy Ghost. God is revealed to us, only in and through the human nature of Christ, as the only begotten Son of the Father.
John Wesley's Bible Commentary
Which - Appearing. In his own times - The power, the knowledge, and the revelation of which, remain in his eternal mind.
John Calvin Bible Commentary
Which in his seasons he will showWe are commonly hasty in our wishes, and not far from prescribing a day and hour to God, as if we should say, that he must not delay to perform anything that he has promised; and for that reason the Apostle takes an early opportunity of restraining excessive haste, by expecting the coming of Christ. For that is the meaning of the words, “which in his seasons he will show.” When men know that the proper time for anything is not fully come, they wait for it more patiently. How comes it that we are so patient in bearing with the order of nature, but because we are restrained by this consideration, that we shall act unreasonably, if we struggle against it with our desires? Thus we know, that the revelation of Christ has its appointed time, for which we must wait patiently.The blessed and only PrinceThose splendid titles are here employed in exalting the princely authority of God, in order that the brilliancy of the princes of this world may not dazzle our eyes. And such instruction was, at that time, especially necessary; for by how much all kingdoms were then great and powerful, by so much were the majesty and glory of God thrown into the shade. For all that governed the kingdoms of the world not only were deadly enemies of the kingdom of God, but proudly mocked at God, and trampled his sacred name under their feet; and the greater the haughtiness with which they despised true religion, the more happy did they imagine themselves to be. From such an aspect of things who would not have concluded that God was miserably vanquished and oppressed? We see to what a pitch of insolence Cicero rises against the Jews on account of their humbled condition, in his oration for Flaccus.When good men see that the wicked are puffed up with prosperity, they are sometimes cast down; and therefore Paul, for the purpose of withdrawing the eyes of the godly from that transitory splendor, ascribes to God alone “blessedness, principality, and kingly power.” When he calls God the only prince, he does not overthrow civil government, as if there ought to be no magistrates or kings in the world, but means that it is He alone who reigns from himself and from his own power. This is evident from what follows, which he adds by way of exposition, —King of kings, and Lord of lordsThe sum of it is, that all the governments of the world are subject to his dominion, depend upon him, and stand or fall at his bidding, but that the authority of God is beyond all comparison, because all the rest are nothing as compared with his glory, and while they fade and quickly perish, his authority will endure for ever.
McArther Bible Commentary
in His own time. The time, known only to Him, that God established in eternity past for Christ to return (Mar 13:32; Act 1:7). Potentate. This word comes from a Greek word group that basically means "power," but here it is best translated "Sovereign." God is absolutely sovereign and omnipotently rules everything everywhere. King of kings and Lord of lords. A title used of Christ (Rev 17:14; Rev 19:16) is here used of God the Father. Paul probably used this title for God to confront the cult of emperor worship, intending to communicate that only God is sovereign and worthy of worship.
Bible Cross References
Deuteronomy 10:17 Psalm 136:3 1 Timothy 1:11 1 Timothy 1:17 1 Timothy 2:6 Revelation 17:14 Revelation 19:16

Verse 16

Matthew Henry's Concise Bible Commentary
A solemn charge to Timothy to be faithful.
It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. There must be a conflict with corruption, and temptations, and the powers of darkness. Eternal life is the crown proposed for our encouragement. We are called to lay hold thereon. To the rich must especially be pointed out their dangers and duties, as to the proper use of wealth. But who can give such a charge, that is not himself above the love of things that wealth can buy? The appearing of Christ is certain, but it is not for us to know the time. Mortal eyes cannot bear the brightness of the Divine glory. None can approach him except as he is made known unto sinners in and by Christ. The Godhead is here adored without distinction of Persons, as all these things are properly spoken, whether of the Father, the Son, or the Holy Ghost. God is revealed to us, only in and through the human nature of Christ, as the only begotten Son of the Father.
John Wesley's Bible Commentary
Who only hath underived, independent immortality. Dwelling in light unapproachable - To the highest angel. Whom no man hath seen, or can see - With bodily eyes. Yet "we shall see him as he is."
John Calvin Bible Commentary
Who alone hath immortalityPaul labors to demonstrate that there is no happiness, no dignity or excellence, no life, out of God. Accordingly, he now says that God alone is immortal, in order to inform us, that we and all the creatures do not, strictly speaking, live, but only borrow life from Him. Hence it follows that, when we look up to God as the fountain of immortal life, we should reckon this present life as of no value.But it is objected, that the human soul and angels have their immortality, and therefore this cannot be truly affirmed of God alone. I reply, when it is said, that God alone possesses immortality, it is not here denied that he bestows it, as he pleases, on any of his creatures. The meaning is the same as if Paul had said that God alone is immortal from himself and from his own nature, but has immortality in his power; so that it does not belong to creatures, except so far as he imparts to them power and vigor; for if you take away the power of God which is communicated to the soul of man, it will instantly fade away; and the same thing may be said about angels. Strictly speaking, therefore, immortality does not subsist in the nature of souls or of angels, but comes from another source, namely, from the secret inspiration of God, agreeably to that saying, “In him we live, and move, and are.” (Acts 17:28.)If any one wish to have a larger and more acute discussion of this subject, let him consult the twelfth book of Augustine “On the City of God.” Who inhabiteth unapproachable lightHe means two things, that God is concealed from us, and yet that the cause of obscurity is not in himself, as if he were hidden in darkness, but in ourselves, who, on account of the weak vision, or rather the dullness of our understanding, cannot approach to his light. We must understand that thelight of God isunapproachable, if any one endeavor to approach to it in his own strength; for, if God did not open up the entrance to us by his grace, the prophet would not say:“They who draw near to him are enlightened.” (Psalm 34:5.)Yet it is true that, while we are surrounded by this mortal flesh, we never penetrate so far into the deepest secrets of God as to have nothing hidden from us; for “we know in part, and we see as by a mirror, and in a riddle.” (1 Corinthians 13:9-12.)By faith, therefore, we enter into the light of God, but only in part. Still it is true, that it is a “light unapproachable” by man. Whom no man hath seen or can seeThis is added for the sake of additional explanation, that men may learn to look by faith to him, whom they cannot see with the bodily eyes, or even with the powers of their understanding; for I view this as referring not only to the bodily eyes, but also to the faculties of the soul. We must always consider what is the Apostle’s design. It is difficult for us to overlook and disregard all those things of which we have immediate vision, that we may endeavor to come to God, who is nowhere to be seen. For this thought always comes into our mind: “How knowest thou if there is a God, seeing that thou only hearest that he is, and dost not see him?” The Apostle fortifies us against this danger, by affirming that it ought not to be judged according to our senses, because it exceeds our capacity; for the reason why we do not see is, that our sight is not so keen as to ascend to so great a height.There is a long dispute in Augustine on this point, because it appears to contradict what is said, in the first Epistle,“Then shall we see him as he is, because we shall be like him.” (1 John 3:2.)While he reasons on this subject in many passages, there appears to me to be none in which he explains it more clearly than in the letter which he writes to the widow Paulina. So far as relates to the meaning of the present passage, the answer is easy, that we cannot see God in this nature, as it is said elsewhere, “Flesh and blood shall not possess the kingdom of God.” (1 Corinthians 15:50.)We must be renewed, that we may be like God, before it be granted to us to see him. And that our curiosity may not be beyond measure, let us always remember, that the manner of living is of more importance in this inquiry than the manner of speaking. At the same time, let us remember the judicious caution which Augustine gives us, to be on our guard lest, while we are keenly disputing how God can be seen, we lose both peace and sanctification, without which no man can ever see God.
McArther Bible Commentary
whom no man has seen or can see. God in spirit is invisible (cf. 1Ti 1:17; Job 23:8-9; Joh 1:18; Joh 5:37; Col 1:15) and, therefore, unapproachable in the sense that sinful man has never seen nor can he ever see His full glory (cf. Exo 33:20; Isa 6:1-5).
Bible Cross References
Exodus 33:20 Job 37:23 Psalm 104:2 John 1:18 1 Timothy 1:17 James 1:17 1 John 1:5 1 John 1:7 1 John 4:12

Verse 17

Matthew Henry's Concise Bible Commentary
The apostle repeats his warning to the rich, and closes with a blessing.
Being rich in this world is wholly different from being rich towards God. Nothing is more uncertain than worldly wealth. Those who are rich, must see that God gives them their riches; and he only can give to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. What is the best estate worth, more than as it gives opportunity of doing the more good? Showing faith in Christ by fruits of love, let us lay hold on eternal life, when the self-indulgent, covetous, and ungodly around, lift up their eyes in torment. That learning which opposes the truth of the gospel, is not true science, or real knowledge, or it would approve the gospel, and consent to it. Those who advance reason above faith, are in danger of leaving faith. Grace includes all that is good, and grace is an earnest, a beginning of glory; wherever God gives grace, he will give glory.
John Wesley's Bible Commentary
What follows seems to be a kind of a postscript. Charge the rich in this world - Rich in such beggarly riches as this world affords. Not to be highminded - O who regards this! Not to think better of themselves for their money, or anything it can purchase. Neither to trust in uncertain riches - Which they may lose in an hour; either for happiness or defence. But in the living God - All the rest is dead clay. Who giveth us - As it were holding them out to us in his hand. All things - Which we have. Richly - Freely, abundantly. To enjoy - As his gift, in him and for him. When we use them thus, we do indeed enjoy all things. Where else is there any notice taken of the rich, in all the apostolic writings, save to denounce woes and vengeance upon them?
John Calvin Bible Commentary
Command (orcharge)those who are richThere being many among Christians who were poor and in a mean condition, it is probable that they were despised (as usually happens) by the rich; and especially this might be common at Ephesus, which was a wealthy city; for in such cities, for the most part, pride is more extensively prevalent. And hence we infer how dangerous is a great abundance of riches. Nor are there wanting good reasons why Paul addresses so severe an admonition to the rich; but it is for the purpose of remedying faults which almost always follow riches in the same manner as the shadow follows the body; and that through the depravity of our natural disposition, for out of the gifts of God we always draw an occasion for sinning.That they be not haughty, nor hope in the uncertainty of riches He expressly mentions two things against which rich men ought to be on their guard,pride anddeceitful hope, of which the former springs from the latter. Accordingly, Paul appears to have added, in the same place, “nor hope in the uncertainty of riches,” in order to point out the source of all pride. For whence comes it, that rich men grow insolent, and take extreme delight in despising others, but because they imagine that they are supremely happy? Vain confidence goes first, and then arrogance follows.Rich in this worldWhen Paul wishes to correct those faults, he first speaks contemptuously of riches; for the phrase,in this world, is intended to lower them in our esteem. All that is in the world has the taste of its nature; so that it is fading, and quickly passes away. The uncertainty and vanity of the hope that is placed in riches are shewn by him from this consideration, that the possession of them is so transitory that it is like a thing unknown; for, while we think that we hold them, they slip out of our hands in a moment. How foolish is it, therefore, to place our hope in them!But in the living GodHe who understands this will find no difficulty in withdrawing his hope from riches; for, if it is God alone who supplies us with everything for the necessary purposes of life, we transfer to riches what is this prerogative, when we place hope in them. Now observe that there is an implied contrast, when he affirms that God giveth abundantly to all. The meaning is, that, although we have a full and overflowing abundance of all things, yet we have nothing but from the blessing of God alone; for it is that blessing alone which imparts to us all that is needful.Hence it follows, that they are egregiously mistaken, who rely on riches, and do not depend entirely on the blessing of God, in which consists a sufficiency of food and of everything else. Hence also we conclude, that we are forbidden to trust in riches, not only because they belong to the use of mortal life, but likewise because they are nothing but smoke; for we are fed, not by bread only, but by the blessing of God. (Deuteronomy 8:3.)When he says πλουσίως εἰς ἀπόλαυσιν, abundantly for enjoyment, he describes how kind God is to us, and even to all men, and to the brute beasts; for his kindness extends far and wide beyond our necessity. (Psalm 36:6.)
McArther Bible Commentary
haughty. This words mean, "To have an exalted opinion of oneself." Those who have an abundance are constantly tempted to look down on others and act superior. Riches and pride often go together. The wealthier a person is, the more he is tempted to be proud (Pro 18:23; Pro 28:11; Jas 2:1-4). uncertain riches … gives us richly. Those who have much tend to trust in their wealth (cf. Pro 23:4-5). But God provides far more security than any earthly investment can ever give (Ecc 5:18-20; Mat 6:19-21).
Bible Cross References
Psalm 62:10 Proverbs 11:28 Proverbs 23:5 Ecclesiastes 2:24 Jeremiah 49:4 Matthew 12:32 Luke 3:11 Luke 12:20 Acts 14:17 Romans 11:20 1 Timothy 4:10 1 Timothy 6:9 2 Timothy 4:10 Titus 2:12 Titus 3:6 2 Peter 1:11

Verse 18

Matthew Henry's Concise Bible Commentary
The apostle repeats his warning to the rich, and closes with a blessing.
Being rich in this world is wholly different from being rich towards God. Nothing is more uncertain than worldly wealth. Those who are rich, must see that God gives them their riches; and he only can give to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. What is the best estate worth, more than as it gives opportunity of doing the more good? Showing faith in Christ by fruits of love, let us lay hold on eternal life, when the self-indulgent, covetous, and ungodly around, lift up their eyes in torment. That learning which opposes the truth of the gospel, is not true science, or real knowledge, or it would approve the gospel, and consent to it. Those who advance reason above faith, are in danger of leaving faith. Grace includes all that is good, and grace is an earnest, a beginning of glory; wherever God gives grace, he will give glory.
John Wesley's Bible Commentary
To do good - To make this their daily employ, that they may be rich - May abound in all good works. Ready to distribute - Singly to particular persons. Willing to communicate - To join in all public works of charity.
John Calvin Bible Commentary
To do goodHe adds another remedy to the former, for correcting the sinful dispositions of rich men, by stating authoritatively what is the lawful use of riches; for the richer any man is, the more abundant are his means of doing good to others; and because we are always more tardy than we ought to be in giving to the poor, he employs many words in commendation of that virtue.
McArther Bible Commentary
ready to give. The Greek word means "liberal," or "bountiful." Those believers who have money must use it in meeting the needs of others, unselfishly and generously (see notes on Act 4:32-37; 2Co 8:1-4).
Bible Cross References
Ecclesiastes 11:2 Matthew 5:42 Luke 3:11 Romans 12:8 Ephesians 4:28 1 Timothy 5:10

Verse 19

Matthew Henry's Concise Bible Commentary
The apostle repeats his warning to the rich, and closes with a blessing.
Being rich in this world is wholly different from being rich towards God. Nothing is more uncertain than worldly wealth. Those who are rich, must see that God gives them their riches; and he only can give to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. What is the best estate worth, more than as it gives opportunity of doing the more good? Showing faith in Christ by fruits of love, let us lay hold on eternal life, when the self-indulgent, covetous, and ungodly around, lift up their eyes in torment. That learning which opposes the truth of the gospel, is not true science, or real knowledge, or it would approve the gospel, and consent to it. Those who advance reason above faith, are in danger of leaving faith. Grace includes all that is good, and grace is an earnest, a beginning of glory; wherever God gives grace, he will give glory.
EGW SDA Bible Commentary
. See EGW on 2 Corinthians 9:6.
John Wesley's Bible Commentary
Treasuring up for themselves a good foundation - Of an abundant reward, by the free mercy of God. That they may lay hold on eternal life - This cannot be done by alms - deeds; yet they "come up for a memorial before God," (Acts 10:4) . And the lack even of this may be the cause why God will withhold grace and salvation from us.
John Calvin Bible Commentary
Laying up for themselves a good foundationBesides, he adds an incitement drawn from the promise of a reward; that, bybestowing andcommunicating, they will procure for themselves a better treasure than they can have on earth. By the wordfoundationhe means a firm and lasting duration; for the spiritual riches which we “lay up for ourselves” in heaven, are not exposed to the ravages of worms or thieves, (Matthew 6:20,) or fires, but continue always to be placed beyond all danger. On the contrary, nothing on earth is solidly founded; but everything may be said to be in a floating condition.The inference drawn by Papists from this passage, that we therefore obtain eternal life by the merit of good works, is excessively frivolous. It is true that God accepts as given to himself everything that is bestowed on the poor. (Matthew 25:40.) But even the most perfect hardly perform the hundredth part of their duty; and therefore our liberality, does not deserve to be brought into account before God. So far are we from rendering full payment, that, if God should call us to a strict account, there is not one of us who would not be a bankrupt. But, after having reconciled us to himself by free grace, he accepts our services, such as they are, and bestows on them a reward which is not due. This recompense, therefore, does not depend on considerations of merit, but on God’s gracious acceptance, and is so far from being inconsistent with the righteousness of faith, that it may be viewed as an appendage to it.
McArther Bible Commentary
storing up … a good foundation. Storing up can be translated "amassing a treasure," while foundation can refer to a fund. The idea is that the rich in this world should not be concerned with receiving a return on their earthly investment. Those who make eternal investments will be content to receive their dividends in heaven. See notes on Luk 16:1-13. lay hold on eternal life. See note on verse 1Ti 6:12.
Bible Cross References
Ecclesiastes 11:2 Matthew 6:20 Philippians 3:12 1 Timothy 6:12 2 Timothy 1:1

Verse 20

Matthew Henry's Concise Bible Commentary
The apostle repeats his warning to the rich, and closes with a blessing.
Being rich in this world is wholly different from being rich towards God. Nothing is more uncertain than worldly wealth. Those who are rich, must see that God gives them their riches; and he only can give to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. What is the best estate worth, more than as it gives opportunity of doing the more good? Showing faith in Christ by fruits of love, let us lay hold on eternal life, when the self-indulgent, covetous, and ungodly around, lift up their eyes in torment. That learning which opposes the truth of the gospel, is not true science, or real knowledge, or it would approve the gospel, and consent to it. Those who advance reason above faith, are in danger of leaving faith. Grace includes all that is good, and grace is an earnest, a beginning of glory; wherever God gives grace, he will give glory.
John Wesley's Bible Commentary
Keep that which is committed to thy trust - The charge I have given thee, (1 Timothy 1:18) . Avoid profane empty babblings - How weary of controversy was this acute disputant! And knowledge falsely so called - Most of the ancient heretics were great pretenders to knowledge.
John Calvin Bible Commentary
O Timothy, guard that which is committed, to theeThough interpreters differ in expounding παραθήκην, a thingcommitted, yet, for my part, I think that it denotes that grace which had been communicated to Timothy for the discharge of his office. It is called “a thing committed,” for the same reason that it is called (Matthew 25:15,) “a talent;” for all the gifts which God bestows on us are committed to us on this condition, that we shall one day give an account of them, if the advantage which they ought to have yielded be not lost through our negligence. The Apostle therefore exhorts him to keep diligently what had been given to him, or rather, what had been committed to him in trust; that he may not suffer it to be corrupted or adulterated, or may not deprive or rob himself of it through his own fault. It frequently happens that our ingratitude or abuse of the gifts of God causes them to be taken from us; and therefore Paul exhorts Timothy to endeavor to preserve, by a good conscience and by proper use, that which had been “committed” to him.Avoiding profane vanities of noisesThe object of the admonition is, that he may be diligent in imparting solid instruction; and this cannot be, unless he detest ostentation; for, where an ambitious desire to please prevails, there is no longer any strong desire of edification. For this reason, when he spoke of “guarding the thing committed,” he very appropriately added this caution about avoiding profane talkativeness. As to the rendering which the Vulgate gives to κενοφωςίας,“vanities of voices,” I do not so much object to it, except on the ground of an ambiguity which has led to a wrong exposition; for “Voces“ is commonly supposed to have the same meaning here as “Vocabula,” “Words,” such as Fate or Fortune.But, for my part, I think that he describes the high-sounding and verbose and bombastic style of those who, not content with the simplicity of the gospel, turn it into profane philosophy. The κενοφωβίαι consist, not in single words, but in that swelling language which is so constantly and so disgustingly poured out by ambitious men, who aim at applause rather than the profit of the Church. And most accurately has Paul described it; for, while there is a strange sound of something lofty, there is nothing underneath but “empty” jingle, which he likewise calls “profane;” for the power of the Spirit is extinguished as soon as the Doctors blow their flutes in this manner, to display their eloquence.In the face of a prohibition so clear and distinct, which the Holy Spirit has given, this plague has nevertheless broken out; and, indeed, it showed itself at the very beginning, but, at length, has grown to such a height in Popery, that the counterfeit mark of theology which prevails there — is a lively mirror of that “profane” and “empty noise” of which Paul speaks. I say nothing about the innumerable errors and follies and blasphemies with which their books and their noisy disputes abound. But even although they taught nothing that was contrary to godliness, yet, because their whole doctrine contains nothing else than big words and bombast, because it is inconsistent with the majesty of Scripture, the efficacy of the Spirit, the gravity of the prophets, and the sincerity of the apostles, it is, on that account, an absolute profanation of real theology. What, I ask, do they teach about faith, or repentance, or calling on God; about the weakness of men, or the assistance of the Holy Spirit, or the forgiveness of sins by free grace, or about the office of Christ, that can be of any avail for the solid edification of godliness? But on this subject we shall have occasion to speak again in expounding the Second Epistle. Undoubtedly, any person who possesses a moderate share of understanding and of candor; will acknowledge that all the high-sounding terms of Popish Theology, and all the authoritative decisions that make so much noise in their schools, are nothing else than “profane κενοφωνίαι,” (empty words,) and that it is impossible to find more accurate terms for describing them than those which the Apostle has employed. And certainly it is a most righteous punishment of human arrogance, that they who swerve from the purity of Scripture become profane. The doctors of the Church, therefore, cannot be too earnestly attentive to guard against such corruptions, and to defend the youth from them. The old translation, adopting the reading of καινοφωνίας instead of κενοφωνίας, rendered it novelties of words; and it is evident from the commentaries of the ancients, that this rendering, which is even now found in some Greek copies, was at one time extensively approved; but the former, which I have followed, is far better.And contradictions of science falsely so calledThis also is highly exact and elegant; for so swollen are the subtleties on which men desirous of glory plume themselves, that they overwhelm the real doctrine of the gospel, which is simple and unpretending. That pomp, therefore, which courts display, and which is received with applause by the world, is called by the Apostle “contradictions.” Ambition, indeed, is always contentious, and is the mother of disputes; and hence it arises that they who are desirous to display themselves are always ready to enter into the arena of debate on any subject. But Paul had this principally in view, that the empty doctrine of the sophists, rising aloft into airy speculations and subtleties, not only obscures by its pretensions the simplicity of true doctrine, but also oppresses and renders it contemptible, as the world is usually carried away by outward show.Paul does not mean that Timothy should be moved by emulation to attempt something of the same kind, but, because those things which have an appearance of subtlety, or are adapted to ostentation, are more agreeable to human curiosity, Paul, on the contrary, pronounces that “science” which exalts itself above the plain and humble doctrine of godliness — to be falsely called and thought ascience. This ought to be carefully observed, that we may learn boldly to laugh at and despise all that hypocritical wisdom which strikes the world with admiration and amazement, although there is no edification in it; for, according to Paul, no science is truly and justly so called but that which instruct us in the confidence and fear of God; that is, in godliness.
McArther Bible Commentary
The church's main responsibility is to guard and proclaim the truths of Scripture, so Paul here instructs Timothy on how to guard and protect the Word of God. Key Word Idle Babblings: 1Ti 6:20-lit. "empty words." Paul uses this term to express a total void of spiritual meaning. In other words, human achievement amounts to nothing if it does not come from the will of God. In Paul's time, Judaizers were trying to entice believers by using clever-sounding philosophies. Paul described their hollow talk as idle babblings (see 1Ti 6:20; Eph 5:6; Col 2:8; 2Ti 2:16). On the other hand, the teaching of Paul and the apostles was not futile; it would last throughout eternity because it originated in God's unchanging will (Mat 5:18; 1Co 15:12-15).
Bible Cross References
Acts 16:1 Colossians 2:8 1 Timothy 1:2 1 Timothy 1:9 2 Timothy 1:12 2 Timothy 1:14 2 Timothy 2:16

Verse 21

Matthew Henry's Concise Bible Commentary
The apostle repeats his warning to the rich, and closes with a blessing.
Being rich in this world is wholly different from being rich towards God. Nothing is more uncertain than worldly wealth. Those who are rich, must see that God gives them their riches; and he only can give to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. What is the best estate worth, more than as it gives opportunity of doing the more good? Showing faith in Christ by fruits of love, let us lay hold on eternal life, when the self-indulgent, covetous, and ungodly around, lift up their eyes in torment. That learning which opposes the truth of the gospel, is not true science, or real knowledge, or it would approve the gospel, and consent to it. Those who advance reason above faith, are in danger of leaving faith. Grace includes all that is good, and grace is an earnest, a beginning of glory; wherever God gives grace, he will give glory.
John Calvin Bible Commentary
Which some professing, have erred concerning the faith. From the result, also, he demonstrates how dangerous a thing it is, and how much it ought to be avoided. The way in which God punishes the haughtiness of those who, through the desire of obtaining reputation, corrupt and disfigure the doctrine of godliness, is, that he allows them to fall away from soundness of understanding, so that they involve themselves in many absurd errors. We see that this has taken place in Popery; for, after they began to speculate in profane manner, about the mysteries of our religion, there followed innumerable monsters of false opinions.Faith is here taken, as in some former passages, for the summary of religion and sound doctrine. Warned by such examples, if we abhor revolt from “the faith,” let us adhere to the pure word of God, and let us detest sophistry and all useless subtleties, because they are abominable corruptions of religion.END OF THE FIRST EPISTLE TO TIMOTHY.
McArther Bible Commentary
Grace be with you. Paul's closing salutation is plural, i.e., "you all"-it goes beyond Timothy to the entire congregation at Ephesus. All believers require the grace of God to preserve the truth and pass it on to the next generation.
Bible Cross References
Colossians 4:18 1 Timothy 1:19 2 Timothy 2:18