---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Timothy 6"
description: "CHAPTER 6   :-. EXHORTATIONS AS TO
DISTINCTIONS OF CIVIL
RANK; THE DUTY
OF SLAVES, IN
OPPOSITION TO THE FALSE
TEACHINGS OF GAIN-SEEKERS;
TIMOTHY"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-timothy/6"
---

CHAPTER 6

. EXHORTATIONS AS TO
DISTINCTIONS OF CIVIL
RANK; THE DUTY
OF SLAVES, IN
OPPOSITION TO THE FALSE
TEACHINGS OF GAIN-SEEKERS;
TIMOTHY'S PURSUIT
IS TO BE
GODLINESS, WHICH
IS AN EVERLASTING
POSSESSION: SOLEMN
ADJURATION TO DO
SO AGAINST CHRIST'S
COMING; CHARGE
TO BE GIVEN
TO THE RICH.
CONCLUDING EXHORTATION.

**1. servants**—to be taken as
predicated thus, "Let as many as are under the yoke (as) slaves"
([Titus 2:9](../../../kjv/titus/2/9)). The exhortation is
natural as there was a danger of Christian slaves inwardly feeling
above their heathen masters.
**their own masters**—The
phrase "their own," is an argument for submissiveness; it
is not *strangers,* but *their own masters* whom they are
required to respect.
**all honour**—*all*
possible and fitting *honor;* not merely outward subjection, but
that inward *honor* from which will flow spontaneously right
outward conduct (see on [Titus 2:9](../../../kjv/titus/2/9)).
**that the name of God**—by
which Christians are called.
**blasphemed**—Heathen
masters would say, What kind of a God must be the God of the
Christians, when such are the fruits of His worship ([Romans 2:24](../../../kjv/romans/2/24);
[Titus 2:5](../../../kjv/titus/2/5); [Titus 2:10](../../../kjv/titus/2/10))?

**2. And**—rather, "But."
The opposition is between those Christian slaves *under the yoke*
of heathen, and *those that have believing masters* (he does not
use the phrase "under the yoke" in the latter case, for
service under believers is not a *yoke*). Connect the following
words thus, "Let them (the slaves) not, because they (the
masters) are brethren (and so *equals,* masters and slaves alike
being Christians), despise them (the masters)."
**but rather,** c.—"but
all the more (so much the more: with the greater good will) do them
service because they (the masters) are faithful (that is, believers)
and beloved who receive (in the mutual *interchange* of relative
duties between master and servant so the *Greek*) the benefit"
(*English Version* violates *Greek* grammar). This latter
clause is parallel to, "because they are brethren"; which
proves that "they" refers to the *masters,* not the
*servants,* as TITTMANN
takes it, explaining the verb in the common sense ([Luke 1:54](../../../kjv/luke/1/54);
[Acts 20:35](../../../kjv/acts/20/35)), "who *sedulously
labor for* their (masters') benefit." The very term "benefit"
delicately implies service done with the right *motive,*
Christian "good will" ([Acts 20:35](../../../kjv/acts/20/35)). If the common sense of the *Greek* verb be urged, the
sense must be, "Because they (the masters) are faithful and
beloved who *are sedulously intent on the benefiting*" of
their servants. But PORPHYRY
[*On Abstinence,* 1.46] justifies the sense of the *Greek*
verb given above, which also better accords with the context; for
otherwise, the article "*the,*" will have nothing in
the preceding words to explain it, whereas in my explanation above
"*the* benefit" will be that of the slaves' *service.*
**These things teach**—
([1 Timothy 4:11](../../../kjv/1-timothy/4/11); [Titus 2:15](../../../kjv/titus/2/15)).

**3. teach otherwise**—than I
desire thee to "teach" (). The *Greek* indicative implies, he puts not a merely
supposed case, but one actually existing, , "*Every one* who *teaches* otherwise,"
that is, who teaches *heterodoxy.*
**consent not**—*Greek,*
"accede not to."
**wholesome**—"sound"
([1 Timothy 1:10](../../../kjv/1-timothy/1/10)): opposed to the
false teachers' words, *unsound* through profitless science and
immorality.
**words of our Lord Jesus
Christ**—Paul's inspired words are not merely his own, but are
also *Christ's* words.

**4. He is proud**—literally,
"wrapt in smoke"; filled with the fumes of self-conceit
([1 Timothy 3:6](../../../kjv/1-timothy/3/6)) while "knowing
nothing," namely, of the doctrine which is according to
godliness ([1 Timothy 6:3](../../../kjv/1-timothy/6/3)), though
arrogating pre-eminent knowledge ([1 Timothy 6:3](../../../kjv/1-timothy/6/3)).
**doting about**—literally,
"*sick* about"; the opposite of "*wholesome*"
([1 Timothy 6:3](../../../kjv/1-timothy/6/3)). *Truth* is not
the center *about* which his investigations move, but mere
*word-strifes.*
**questions**—of
controversy.
**strifes of words**—rather
than about *realities* ([1 Timothy 6:3](../../../kjv/1-timothy/6/3)). These stand with them instead of "godliness" and
"wholesome words" ([1 Timothy 6:3](../../../kjv/1-timothy/6/3);
[1 Timothy 1:4](../../../kjv/1-timothy/1/4); [Titus 3:9](../../../kjv/titus/3/9)).
**evil surmisings**—as to
those who are of a different party from themselves.

**5. Perverse disputings**—useless
disputings. The oldest manuscripts read, "lasting contests"
[WIESINGER]; "incessant
collisions" [ALFORD].
"Strifes of words" had already been mentioned so that he
would not be likely to repeat the same idea (as in the *English
Version* reading) again.
**corrupt minds**—*Greek,*
"of men corrupted (depraved) in mind." The inmost source of
the evil is in the perverted mind ([1 Timothy 6:4](../../../kjv/1-timothy/6/4);
[2 Timothy 3:8](../../../kjv/2-timothy/3/8); [Titus 1:15](../../../kjv/titus/1/15)).
**destitute of the truth**—
([Titus 1:14](../../../kjv/titus/1/14)). They had had the
truth, but through want of moral integrity and of love of the truth,
they were misled by a pretended deeper gnosis (knowledge) and higher
ascetical holiness, of which they made a trade [WIESINGER].
**supposing,** c.—The *Greek*
requires, "supposing (regarding the matter in this point of
view) that piety (so translated for 'godliness') is a means of gain
(that is, a way of advancing one's worldly interests: a different
*Greek* form, *poriswa,* expresses *the thing gained,
gain*)" not "that gain is godliness," as *English
Version.*
**from such withdraw
thyself**—omitted in the oldest manuscripts. The connection with
[1 Timothy 6:6](../../../kjv/1-timothy/6/6) favors the omission of
these words, which interrupt the connection.

**6. But**—Though they err in
this, there is a sense in which "piety is" not merely gain,
but "*great* means of gain": not the *gaining*
which they pursue, and which makes men to be *discontented* with
their present possessions, and to use religion as "a cloak of
covetousness" ([1 Thessalonians 2:5](../../../kjv/1-thessalonians/2/5)) and
*means of earthly gain,* but *the present and eternal gain*
which *piety,* whose accompaniment is *contentment,*
secures to the soul. WIESINGER
remarks that Paul observed in Timothy a tendency to indolence and
shrinking from the conflict, whence he felt ([1 Thessalonians 2:5](../../../kjv/1-thessalonians/2/5)) that Timothy needed cautioning against such temptation;
compare also the second Epistle. Not merely *contentment* is
great gain (a sentiment of the heathen CICERO
[*Paradox* 6], "the greatest and surest riches"), but
"piety with contentment"; for piety not only feels no need
of what it has not, but also has that which exalts it above what it
has not [WIESINGER]. The
*Greek* for *contentment* is translated "sufficiency"
([2 Corinthians 9:8](../../../kjv/2-corinthians/9/8)). But the adjective
([Philippians 4:11](../../../kjv/philippians/4/11)) "content";
literally, "having a *sufficiency in one's self*"
independent of others. "The Lord always supplies His people with
what is necessary for them. True happiness lies in piety, but this
*sufficiency* [supplied by God, with which moreover His people
are *content*] is thrown into the scale as a kind of overweight"
[CALVIN] ([1 Kings 17:1-16](../../../kjv/1-kings/17/1-16);
[Psalms 37:19](../../../kjv/psalms/37/19); [Isaiah 33:6](../../../kjv/isaiah/33/6);
[Isaiah 33:16](../../../kjv/isaiah/33/16); [Jeremiah 37:21](../../../kjv/jeremiah/37/21)).

**7. For**—confirming the
reasonableness of "contentment."
**and it is certain**—*Vulgate*
and other old versions support this reading. The oldest manuscripts,
however, omit "and it is certain"; then the translation
will be, "We brought nothing into the world (to teach us to
remember) that neither can we carry anything out" ([Job 1:21](../../../kjv/job/1/21);
[Ecclesiastes 5:15](../../../kjv/ecclesiastes/5/15)). Therefore, we should
have no gain-seeking anxiety, the breeder of discontent ([Ecclesiastes 5:15](../../../kjv/ecclesiastes/5/15)).

**8. And**—*Greek,* "But."
In contrast to the greedy gain-seekers ().
**having**—so long as we
have food. (The *Greek* expresses "food sufficient in each
case for our continually recurring wants" [ALFORD]).
It is implied that we, as believers, shall *have* this ().
**raiment**—*Greek,*
"covering"; according to some including a *roof to cover
us,* that is, a dwelling, as well as clothing.
**let us be therewith
content**—literally, "we shall be sufficiently provided";
"we shall be sufficed" [ALFORD].

**9. will be rich**—have more than
"*food* and raiment." *Greek,* "*wish*
to be rich"; not merely *are willing,* but are resolved,
and earnestly *desire* to have riches at any cost ([Proverbs 28:20](../../../kjv/proverbs/28/20);
[Proverbs 28:22](../../../kjv/proverbs/28/22)). This *wishing*
(not the riches themselves) is fatal to "contentment" ([Proverbs 28:22](../../../kjv/proverbs/28/22)). Rich men are not told to cast away their riches, but not to
"trust" in them, and to "do good" with them
([1 Timothy 6:17](../../../kjv/1-timothy/6/17); [1 Timothy 6:18](../../../kjv/1-timothy/6/18);
[Psalms 62:10](../../../kjv/psalms/62/10)).
**fall into temptation**—not
merely "are exposed to temptation," but actually "*fall
into*" it. The *falling into* it is what we are to pray
against, "Lead us not into temptation" ([Psalms 62:10](../../../kjv/psalms/62/10)); such a one is already in a sinful state, even before any
overt act of sin. The *Greek* for "temptation" and
"gain" contains a play on sounds—*porasmus, peirasmus.*
**snare**—a further step
downwards ([1 Timothy 3:7](../../../kjv/1-timothy/3/7)). He falls
into "the snare of the devil."
**foolish**—irrational.
**hurtful**—to those who
fall into the snare. Compare [1 Timothy 3:7](../../../kjv/1-timothy/3/7), "deceitful lusts" which deceive to one's deadly
hurt.
**lusts**—With the one evil
lust ("*wish* to be rich") many others join
themselves: the one is the "root of all evils" ([1 Timothy 3:7](../../../kjv/1-timothy/3/7)).
**which**—*Greek,*
"whatever (lusts)."
**drown**—an awful
descending climax from "fall into"; this is the last step
in the terrible descent ([James 1:15](../../../kjv/james/1/15));
translated "sink," [Luke 5:7](../../../kjv/luke/5/7).
**destruction . . .
perdition**—*destruction* in general (temporal or eternal),
and *perdition* in particular, namely, that of body and soul in
hell.

**10. the love of money**—not the
money itself, but the *love* of it—the *wishing to be rich*
([1 Timothy 6:9](../../../kjv/1-timothy/6/9)) —"is *a*
root (ELLICOTT and
MIDDLETON: not as *English
Version,* '*the* root') of all *evils.*" (So the
*Greek* plural). The wealthiest may be rich not in a bad sense;
the poorest may covet to be so ([1 Timothy 6:9](../../../kjv/1-timothy/6/9)). *Love of money* is not the sole root of evils, but
it is a leading "root of bitterness" ([1 Timothy 6:9](../../../kjv/1-timothy/6/9)), for "it destroys faith, the root of all that is
good" [BENGEL]; its
offshoots are "temptation, a snare, lusts, destruction,
perdition."
**coveted after**—lusted
after.
**erred from**—literally,
"have been made to err from the faith" ([1 Timothy 1:19](../../../kjv/1-timothy/1/19);
[1 Timothy 4:1](../../../kjv/1-timothy/4/1)).
**pierced**— ([1 Timothy 4:1](../../../kjv/1-timothy/4/1)).
**with . . . sorrows**—"pains":
"thorns" of the parable ([1 Timothy 4:1](../../../kjv/1-timothy/4/1)) which choke the word of "faith." "The
prosperity of fools destroys them" ([1 Timothy 4:1](../../../kjv/1-timothy/4/1)). BENGEL and
WIESINGER make them the
gnawings of conscience, producing remorse for wealth badly acquired;
the harbingers of the future "perdition" ([1 Timothy 4:1](../../../kjv/1-timothy/4/1)).

**11. But thou**—in contrast to
the "some" ([1 Timothy 6:10](../../../kjv/1-timothy/6/10)).
**man of God**—who hast God
as thy true riches ([Genesis 15:1](../../../kjv/genesis/15/1);
[Psalms 16:5](../../../kjv/psalms/16/5); [Lamentations 3:24](../../../kjv/lamentations/3/24)).
Applying primarily to Timothy as a minister (compare [Lamentations 3:24](../../../kjv/lamentations/3/24)), just as the term was used of Moses ([Lamentations 3:24](../../../kjv/lamentations/3/24)), Samuel ([1 Samuel 9:6](../../../kjv/1-samuel/9/6)),
Elijah, and Elisha; but, as the exhortation is as to duties *incumbent
also on all Christians,* the term applies secondarily to him (so
[2 Timothy 3:17](../../../kjv/2-timothy/3/17)) as a Christian man
*born of God* ([James 1:18](../../../kjv/james/1/18);
[1 John 5:1](../../../kjv/1-john/5/1)), no longer a *man of
the world* raised above earthly things; therefore, God's property,
not his own, bought with a price, and so having parted with all right
in himself: Christ's work is to be *his* great work: he is to be
Christ's living representative.
**flee these things**—namely,
"the love of money" with its evil results ([1 Timothy 6:9](../../../kjv/1-timothy/6/9);
[1 Timothy 6:10](../../../kjv/1-timothy/6/10)).
**follow after righteousness**—
([2 Timothy 2:22](../../../kjv/2-timothy/2/22)).
**godliness**—"piety."
*Righteousness* is more in relation to our fellow man; *piety*
("godliness") to God"; *faith* is the root of
both (see on [2 Timothy 2:22](../../../kjv/2-timothy/2/22)).
**love**—by which "faith
worketh."
**patience**—*enduring
perseverance* amidst trials.
**meekness**—The oldest
manuscripts read, "meek-spiritedness," namely, towards the
opponents of the Gospel.

**12. Fight the good fight**—BIRKS
thinks this Epistle was written from Corinth, where contests in the
national games recurred at stated seasons, which will account for the
allusion here as in . Contrast "strifes of words" (). Compare [1 Timothy 1:18](../../../kjv/1-timothy/1/18);
[2 Timothy 4:7](../../../kjv/2-timothy/4/7). The "good
profession" is connected with the *good fight* ([2 Timothy 4:7](../../../kjv/2-timothy/4/7)).
**lay hold on eternal life**—the
crown, or garland, the prize of victory, laid hold of by the winner
in the "good fight" ([2 Timothy 4:7](../../../kjv/2-timothy/4/7);
[2 Timothy 4:8](../../../kjv/2-timothy/4/8); [Philippians 3:12-14](../../../kjv/philippians/3/12-14)).
"*Fight* (literally, 'strive') with such striving
earnestness as to *lay hold on* the prize, *eternal life.*"
**also**—not in the oldest
manuscripts.
**professed a good
profession**—*Greek,* "didst confess THE
good *confession,*" namely, *the Christian* confession
(as the *Greek* word is the same in this verse as that for
"confession" in [1 Timothy 6:13](../../../kjv/1-timothy/6/13),
probably the *profession* here is the confession *that
Christ's kingdom is the kingdom of the truth,* [John 18:36](../../../kjv/john/18/36);
[John 18:37](../../../kjv/john/18/37)), at thy being set
apart to thy ministerial function (whether in general, or as overseer
at Ephesus): the same occasion as is referred to in [1 Timothy 1:18](../../../kjv/1-timothy/1/18);
[1 Timothy 4:14](../../../kjv/1-timothy/4/14); [2 Timothy 1:4](../../../kjv/2-timothy/1/4).
**before many witnesses**—who
would testify against thee if thou shouldest fall away [BENGEL].

**13. quickeneth all things**—that
is, "maketh alive." But the oldest manuscripts read,
"preserveth alive"; as the same *Greek* means in ; compare [Nehemiah 9:6](../../../kjv/nehemiah/9/6). He
urges Timothy to faithfulness here by the present manifestation of
God's power in preserving all things, as in [Nehemiah 9:6](../../../kjv/nehemiah/9/6), by the future manifestation of God's power at the appearing
of Christ. The assurance that "eternal life," [Nehemiah 9:6](../../../kjv/nehemiah/9/6), will be the result of "fighting the good fight,"
rests on the fulness and power of Him who is the God of all life,
present and to come.
**witnessed**—It was the
Lord's part to *witness,* Timothy's part to *confess* (or
"profess," [1 Timothy 6:12](../../../kjv/1-timothy/6/12))
"*the* good confession" [BENGEL].
*The* confession was His testimony that He was King, and His
kingdom that of *the truth* (see on [1 Timothy 6:12](../../../kjv/1-timothy/6/12); [1 Timothy 6:15](../../../kjv/1-timothy/6/15); [Matthew 27:11](../../../kjv/matthew/27/11)).
Christ, in attesting, or bearing witness to this truth, attested the
truth of the whole of Christianity. Timothy's *profession,* or
*confession,* included therefore the whole of the Christian
truth.

**14. keep this commandment**—*Greek,*
"the commandment," that is, the Gospel rule of life
([1 Timothy 1:5](../../../kjv/1-timothy/1/5); [John 13:34](../../../kjv/john/13/34);
[2 Peter 2:21](../../../kjv/2-peter/2/21); [2 Peter 3:2](../../../kjv/2-peter/3/2)).
**without spot,
unrebukeable**—agreeing with "thou." Keep the
commandment and so be without spot," c. "Pure" ([1 Timothy 5:22](../../../kjv/1-timothy/5/22)
[Ephesians 5:27](../../../kjv/ephesians/5/27); [James 1:27](../../../kjv/james/1/27);
[2 Peter 3:14](../../../kjv/2-peter/3/14)).
**until the appearing of . . .
Christ**—*His coming in person* ([2 Thessalonians 2:8](../../../kjv/2-thessalonians/2/8);
[Titus 2:13](../../../kjv/titus/2/13)). Believers then used in
their practice to set before themselves the day of Christ as near at
hand; we, the hour of death [BENGEL].
The fact has in all ages of the Church been certain, the time as
uncertain to Paul, as it is to us; hence, [Titus 2:13](../../../kjv/titus/2/13), he says, "in HIS
times": the Church's true attitude is that of continual
expectation of her Lord's return ([1 Corinthians 1:8](../../../kjv/1-corinthians/1/8);
[Philippians 1:6](../../../kjv/philippians/1/6); [Philippians 1:10](../../../kjv/philippians/1/10)).

**15. in his times**—*Greek,*
"*His own* [fitting] times" (). The plural implies successive stages in the manifestation
of the kingdom of God, each having its own appropriate time, the
regulating principle and knowledge of which rests with the Father
([1 Timothy 2:6](../../../kjv/1-timothy/2/6); [2 Timothy 1:9](../../../kjv/2-timothy/1/9);
[Titus 1:3](../../../kjv/titus/1/3); [Hebrews 1:1](../../../kjv/hebrews/1/1)).
**he shall show**—"display":
an expression appropriate in reference to His "APPEARING,"
which is stronger than His "coming," and implies its
*visibility;* "manifest": *make visible* (compare
[Acts 3:20](../../../kjv/acts/3/20)): "He" is *the
Father* ([1 Timothy 6:16](../../../kjv/1-timothy/6/16)).
**blessed**—in Himself: so
about to be the source of *blessing* to His people at Christ
appearing, whence flows their "blessed hope" ([1 Timothy 1:11](../../../kjv/1-timothy/1/11);
[Titus 2:13](../../../kjv/titus/2/13)).
**only**— ([John 17:3](../../../kjv/john/17/3);
[Romans 16:27](../../../kjv/romans/16/27); [Revelation 15:4](../../../kjv/revelation/15/4)).
**King of kings**—elsewhere
applied also to Jesus ([Revelation 1:5](../../../kjv/revelation/1/5);
[Revelation 17:14](../../../kjv/revelation/17/14); [Revelation 19:16](../../../kjv/revelation/19/16)).

**16. Who only hath immortality**—in
His own essence, not merely at the will of another, as all other
immortal beings [JUSTIN
MARTYR, *Quæst. ad
Orthod.,* 61]. As He *hath immortality,* so will He give it
to us who believe; to be out of Him is death. It is mere heathen
philosophy that attributes to the soul indestructibility in itself,
which is to be attributed solely to God's gift. As He hath life *in
Himself,* so hath He given to the Son to have life *in Himself*
([John 5:26](../../../kjv/john/5/26)). The term used in
the New Testament for "immortal," which does not occur, is
"incorruptible." "Immortality" is found in
[1 Corinthians 15:53](../../../kjv/1-corinthians/15/53); [1 Corinthians 15:54](../../../kjv/1-corinthians/15/54).
**dwelling in the light which
no man can approach unto**—After *life* comes mention of
*light,* as in [John 1:4](../../../kjv/john/1/4).
That *light* is *unapproachable* to creatures, except in so
far as they are admitted by Him, and as He goes forth to them
[BENGEL]. It is
*unapproachable* on account of its exceeding brightness
[THEOPHYLACT]. If one
cannot gaze steadfastly at the sun, which is but a small part of
creation, by reason of its exceeding heat and power, how much less
can mortal man gaze at the inexpressible glory of God [THEOPHYLACT,
*To Autolycus*] ([Psalms 104:2](../../../kjv/psalms/104/2);
[1 John 1:5](../../../kjv/1-john/1/5)).
**no man hath seen**—
([Exodus 23:20](../../../kjv/exodus/23/20); [John 1:18](../../../kjv/john/1/18);
[Colossians 1:15](../../../kjv/colossians/1/15); [Hebrews 11:27](../../../kjv/hebrews/11/27);
[1 John 4:12](../../../kjv/1-john/4/12)). Perhaps even in the
perfect state no creature shall fully see God. Still the saints
shall, in some sense, have the blessedness of *seeing* Him,
which is denied to mere *man* ([Matthew 5:8](../../../kjv/matthew/5/8);
[1 Corinthians 13:12](../../../kjv/1-corinthians/13/12); [1 John 3:2](../../../kjv/1-john/3/2);
[Revelation 22:4](../../../kjv/revelation/22/4)).

**17.** Resuming the subject from
above, [1 Timothy 6:5](../../../kjv/1-timothy/6/5); [1 Timothy 6:10](../../../kjv/1-timothy/6/10).
The immortality of God, alone rich in glory, and of His people
through Him, is opposed to the lust of money (compare [1 Timothy 6:10](../../../kjv/1-timothy/6/10)). From speaking of the *desire* to be rich, he here
passes to those who *are* rich: (1) What ought to be their
disposition; (2) What use they ought to make of their riches, and,
(3) The consequences of their so using them.
**rich in this world**—contrasted
with the riches of the future kingdom to be the portion of believers
at Christ's "appearing," [1 Timothy 6:10](../../../kjv/1-timothy/6/10).
**high-minded**—often the
character of the rich (see [1 Timothy 6:10](../../../kjv/1-timothy/6/10)).
**trust**—*Greek,* "to
have their trust resting."
**in . . . in**—rather,
"upon . . . upon," as the oldest manuscripts.
**uncertain riches**—rather
as *Greek,* "the *uncertainty* of riches." They
who rest their trust on riches, rest trust on *uncertainty*
itself ([Proverbs 23:5](../../../kjv/proverbs/23/5)). Now they
belong to one person, now to another, and that which has many masters
is possessed by none [THEODORET].
**living God**—The best
manuscripts and versions omit "living." He who trusts in
riches transfers to them the duty he owes to God [CALVIN].
**who giveth**—*Greek,*
"affordeth."
**all things richly**—temporal
and eternal, for the body and for the soul. In order to be truly
rich, seek to be blessed of, and in, God ([Proverbs 10:22](../../../kjv/proverbs/10/22);
[2 Peter 1:3](../../../kjv/2-peter/1/3)).
**to enjoy**—*Greek,*
"for enjoyment." Not that the heart may cleave to them as
its idol and *trust* ([1 Timothy 4:3](../../../kjv/1-timothy/4/3)).
*Enjoyment* consists in giving, not in holding fast.
Non-employment should be far removed, as from man, so from his
resources ([James 5:2](../../../kjv/james/5/2); [James 5:3](../../../kjv/james/5/3))
[BENGEL].

**18. do good**—like God Himself
([Psalms 119:68](../../../kjv/psalms/119/68); [Acts 14:17](../../../kjv/acts/14/17))
and Christ ([Acts 10:38](../../../kjv/acts/10/38)).
TITTMANN translates, "to
do," or "act well"; as the *Greek* for "to
be beneficent" is a distinct word, *agathopoiein.*
**rich in good works**—so
"rich in faith," which produces good works ([Acts 10:38](../../../kjv/acts/10/38)). Contrasted with "rich in this world," [Acts 10:38](../../../kjv/acts/10/38). Literally, it is "rich in honorable (right) works."
*Greek,* "*kalois,*" "*ergois,*"
are works good or *right* in themselves: "*agathois,*"
good to another.
**ready to distribute**—free
givers [ALFORD]; the heart
not cleaving to possessions, but ready to impart to others.
**willing to communicate**—ready
*contributors* [ALFORD]:
liberal in admitting others to share our goods in *common with*
ourselves ([Galatians 6:6](../../../kjv/galatians/6/6); [Hebrews 13:16](../../../kjv/hebrews/13/16)).

**19. Laying up in store**—"therefrom
(that is, by this means [ALFORD];
but BENGEL makes the *Greek*
"*apo*" mean laying apart *against a future time*),
laying up for themselves as a treasure" [ALFORD]
([Matthew 6:19](../../../kjv/matthew/6/19); [Matthew 6:20](../../../kjv/matthew/6/20)).
This is a treasure which we act wisely in *laying up in store,*
whereas the wisest thing we can do with earthly treasures is "to
distribute" them and give others a share of them ([Matthew 6:20](../../../kjv/matthew/6/20)).
**good foundation**—(See on
[1 Timothy 3:13](../../../kjv/1-timothy/3/13); [Luke 6:48](../../../kjv/luke/6/48);
[1 Corinthians 3:11](../../../kjv/1-corinthians/3/11)). The sure reversion of
the future heavenly inheritance: earthly riches *scattered* in
faith lay up in store a sure *increase* of heavenly riches. We
gather by scattering ([Proverbs 11:24](../../../kjv/proverbs/11/24);
[Proverbs 13:7](../../../kjv/proverbs/13/7); [Luke 16:9](../../../kjv/luke/16/9)).
**that . . . eternal life**—The
oldest manuscripts and versions read, "*that which is really
life,*" its joys being solid and enduring ([Luke 16:9](../../../kjv/luke/16/9)). The life that now is cannot be called so, its goods being
unsubstantial, and itself a vapor ([Luke 16:9](../../../kjv/luke/16/9)). "In order that ('with their feet so to speak on this
foundation' [DE WETTE])
they may lay hold on that which is life indeed."

**20, 21.** Recapitulatory
conclusion: the main aim of the whole Epistle being here summarily
stated.
**O Timothy**—a personal
appeal, marking at once his affection for Timothy, and his prescience
of the coming heresies.
**keep**—from spiritual
thieves, and from enemies who will, while men sleep, sow tares amidst
the good seed sown by the Son of man.
**that which is committed to
thy trust**—*Greek,* "the deposit" ([1 Timothy 1:18](../../../kjv/1-timothy/1/18);
[2 Timothy 1:12](../../../kjv/2-timothy/1/12); [2 Timothy 1:14](../../../kjv/2-timothy/1/14);
[2 Timothy 2:2](../../../kjv/2-timothy/2/2)). "*The true*"
or "*sound doctrine*" to be taught, as opposed to "*the
science falsely* so *called,*" which leads to "*error
concerning the faith*" ([2 Timothy 2:2](../../../kjv/2-timothy/2/2)). "It is not thine: it is another's property with which
thou hast been entrusted: Diminish it not at all" [CHRYSOSTOM].
"That which was entrusted to thee, not found by thee; which thou
hast received, not invented; a matter not of genius, but of teaching;
not of private usurpation, but of public tradition; a matter brought
to thee, not put forth by thee, in which thou oughtest to be not an
enlarger, but a guardian; not an originator, but a disciple; not
leading, but following. 'Keep,' saith he, 'the deposit,'; preserve
intact and inviolate the talent of the catholic faith. What has been
entrusted to thee, let that same remain with thee; let that same be
handed down by thee. Gold thou hast received, gold return. I should
be sorry thou shouldest substitute aught else. I should be sorry that
for gold thou shouldest substitute lead impudently, or brass
fraudulently. I do not want the mere appearance of gold, but its
actual reality. Not that there is to be no progress in religion in
Christ's Church. Let there be so by all means, and the greatest
progress; but then let it be real progress, not a change of the
faith. Let the intelligence of the whole Church and its individual
members increase exceedingly, provided it be only in its own kind,
the doctrine being still the same. Let the religion of the soul
resemble the growth of the body,which, though it develops its several
parts in the progress of years, yet remains the same as it was
essentially" [VINCENTIUS
LIRINENSIS, A.D.
434].
**avoiding**—"turning
away from" (compare [2 Timothy 3:4](../../../kjv/2-timothy/3/4)).
Even as they have "turned away from the truth" ([1 Timothy 1:6](../../../kjv/1-timothy/1/6);
[1 Timothy 5:15](../../../kjv/1-timothy/5/15); [2 Timothy 4:4](../../../kjv/2-timothy/4/4)).
**profane**— ([1 Timothy 4:7](../../../kjv/1-timothy/4/7);
[2 Timothy 2:16](../../../kjv/2-timothy/2/16)).
**vain**—*Greek,*
"empty": mere "strifes of words," [2 Timothy 2:16](../../../kjv/2-timothy/2/16), producing no moral fruit.
**oppositions**—dialectic
antithesis of the false teachers [ALFORD].
WIESINGER, not so
probably, "oppositions to the sound doctrine." I think it
likely germs existed already of the heresy of dualistic oppositions,
namely, between the good and evil principle, afterwards fully
developed in Gnosticism. Contrast Paul's just antithesis ([1 Timothy 3:16](../../../kjv/1-timothy/3/16);
[1 Timothy 6:5](../../../kjv/1-timothy/6/5); [1 Timothy 6:6](../../../kjv/1-timothy/6/6);
[2 Timothy 2:15-23](../../../kjv/2-timothy/2/15-23)).
**science falsely so
called**—where there is not faith, there is not knowledge
[CHRYSOSTOM]. There was
true "knowledge," a special gift of the Spirit, which was
abused by some ([1 Corinthians 8:1](../../../kjv/1-corinthians/8/1); [1 Corinthians 12:8](../../../kjv/1-corinthians/12/8);
[1 Corinthians 14:6](../../../kjv/1-corinthians/14/6)). This gift was soon
counterfeited by false teachers arrogating to themselves
pre-eminently the gift ([Colossians 2:8](../../../kjv/colossians/2/8);
[Colossians 2:18](../../../kjv/colossians/2/18); [Colossians 2:23](../../../kjv/colossians/2/23)).
Hence arose the creeds of the Church, called *symbols,* that is,
in *Greek,* "watchwords," or a test whereby the
orthodox might distinguish one another in opposition to the
heretical. Perhaps here, [1 Timothy 6:20](../../../kjv/1-timothy/6/20);
[2 Timothy 1:13](../../../kjv/2-timothy/1/13); [2 Timothy 1:14](../../../kjv/2-timothy/1/14),
imply the existence of some such brief formula of doctrine then
existing in the Church; if so, we see a good reason for its not being
written in Scripture, which is designed not to give dogmatic
formularies, but to be the fountain whence all such formularies are
to be drawn according to the exigencies of the several churches and
ages. Probably thus a portion of the so-called apostle's creed may
have had their sanction, and been preserved solely by tradition on
this account. "The creed, handed down from the apostles, is not
written on paper and with ink, but on fleshy tables of the heart"
JEROME [*Against John of
Jerusalem,* 9]. Thus, in the creed, contrary to the "oppositions"
(the germs of which probably existed in the Church in Paul's latter
days) whereby the aeons were *set off* in pairs, God is stated
to be "the Father Almighty," or *all-governing* "maker
of heaven and earth" [BISHOP
HINDS].

**21. Which some professing**—namely,
professing these *oppositions of science falsely so called.*
**erred**—(See on ; [1 Timothy 2:11](../../../kjv/1-timothy/2/11)) —literally,
"missed the mark" ([2 Timothy 3:7](../../../kjv/2-timothy/3/7);
[2 Timothy 3:8](../../../kjv/2-timothy/3/8)). True sagacity is
inseparable from faith.
**Grace**—*Greek,*
"*the* grace," namely, of God, for which we Christians
look, and in which we stand [ALFORD].
**be with thee**—He
restricts the salutation to Timothy, as the Epistle was not to be
read in public [BENGEL].
But the oldest manuscripts read, "be with you"; and the
"thee" may be a transcriber's alteration to harmonize with
[2 Timothy 4:22](../../../kjv/2-timothy/4/22); [Titus 3:15](../../../kjv/titus/3/15).
**Amen**—omitted in the
oldest manuscripts.

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