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⁶ But godliness with contentment is great gain, ⁷ for we brought nothing into the world, and we cannot take anything out of the world. ⁸ But if we have food and clothing, with these we will be content.” (1 Timothy 6:6–8 (ESV)

A friend of mine once contributed to a television evangelist’s ministry. The popular preacher’s promise was if he contributed to their television ministry my friend would receive a financial blessing from the Lord. He never did. The incident deeply affected this young man so much he not only renounced his Christian faith but also his Christian friends, including me.

I realize my friend was responsible for his own choices. No one forced him to financially give to a so-called evangelical ministry, which preyed upon the gullible and naive. However, the charlatan manipulation of people by false teachers greedy for gain continues to this day. Seeking to enrich themselves with private planes, luxurious mansions, and all manner of financial power and influence, they leave in their wake a boulevard of broken trust. commitment, dependence and worship of on the one, true God.

“A few passages in the New Testament imply that the early church dealt with the problem of false teachers aiming to enrich themselves. Peter’s instructions to the elders warn against using the ministry “for shameful gain” (1 Peter 5:1–2). Acts 8:9–25 records the story of one Simon Magus who sought to buy the power of the Holy Spirit, presumably to get people to pay to see his own wonderworking abilities. The church fathers say that Simon was one of the founders of the Gnosticism that threatened God’s people in the second century AD,” explains Dr. R. C. Sproul.

The reaction to such manipulation can also be anger and resentment. This emotional response is then directed towards all churches, congregations and pastors who sincerely seek to worship, preach and teach, disciple, minister, fellowship with believers while also evangelizing the lost without Christ.

Both believers in Christ, and those who are not and others who pretend to be must realize the truth of what the Apostle Paul wrote to Timothy 2,000 years ago. The biblical truth then certainly applies today. What is this truth?

In vs. 7 of today’s text, Paul wrote, “for we brought nothing into the world, and we cannot take anything out of the world.” This is why godliness with contentment is great gain. The old adage is, “there are no Brinks trucks in a funeral procession.” Whatever you gain on earth, whoever you may be and whatever riches you acquired on earth, do not accompany you when you die. It is left for the living (Ecclesiastes. 2:1-11).  

Therefore, what is the proper attitude a believer in Christ should have concerning possessions and wealth? The apostle answers the question in vs. 8. “But if we have food and clothing, with these we will be content.”

“For “nourishment and shelter” the original has the plural (cf. “victuals and coverings”). Our word “nourishment” is sufficiently comprehensive to include all the articles of food that are necessary to support physical life, just as our word “shelter” indicates whatever is necessary for the outward protection of the body. The rendering “food and clothing” is less exact. The original (“shelter” or “coverings”) in all probability, includes the dwelling in which a man resides as well as the garment which he wears. The Lord does not demand of us that, having clothing, we do not even look for a tent or a house in which to live. The desire to meet the needs of the body is not criticized. It is the yearning for material riches, as if these could satisfy the soul, that is here condemned,”^[1]

May we loosely hold on to what temporary and hang tight onto what is eternal. May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 199.

⁶ But godliness with contentment is great gain, ⁷ for we brought nothing into the world, and we cannot take anything out of the world. ⁸ But if we have food and clothing, with these we will be content.” (1 Timothy 6:6–8 (ESV)

As previously stated in this webpage, a fundamental principle of correct biblical interpretation is Scripture interprets Scripture. Consequently, Scripture does not contradict itself because the author of Scripture, the Holy Spirit, does not contradict Himself (2 Tim. 3:16-17; 2 Peter 1:20-21). In other words, what Scripture says in one passage or portion will be consistent with another passage or portion. Such is the case with today’s featured biblical text.

The Apostle Paul, who the Holy Spirit used to produce inerrant Scripture, wrote these words to his young protégé Timothy, who was pastoring the church in Ephesus. Paul’s words were written perhaps thirty years after Jesus Christ spoke similar words in His Sermon on the Mount. Consider the spoken words from our Lord found in Matthew 6:25-34.

²⁵ “Therefore, I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? ²⁶ Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? ²⁷ And which of you by being anxious can add a single hour to his span of life? ²⁸ And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, ²⁹ yet I tell you, even Solomon in all his glory was not arrayed like one of these. ³⁰ But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? ³¹ Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ ³² For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. ³³ But seek first the kingdom of God and his righteousness, and all these things will be added to you. ³⁴ “Therefore, do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.” (Matthew 6:25–34 (ESV)

Paul began this portion of his epistle with seven words, “But godliness with contentment is great gain.” Let’s examine each word individually.

But. The word but (δὲ; de) is a conjunction of contrast. It means on the other hand or and now. This conjunction of contrast is in relationship to what Paul just stated in I Tim. 6:3-5.

Godliness. Godliness (εὐσέβεια; eusebeia) refers to personal piety, holiness, and Christlikeness. It is a word Paul previously used in this epistle (I Tim. 3:16; 4:6-10).

With contentment. The phrase with contentment (μετὰ αὐταρκείας; meta autarkeias) means to be in association or in a relationship. The relationship the believer in Christ has with godliness is contentment. It means to be at peace with one’s circumstances in life.

Is. The word is (ἔστιν; estin) is a present, active, indicative state of being verb. It means to be or being.

Great. The adjective great (μέγας; megas) means extensive. It also refers to something being large or important.

The final word is gain (πορισμὸς; porismos). This is wealth. Within the context, Paul does not refer to material wealth as something of great gain, in contrast to false teachers (I Tim. 6:5). Rather, it is the spiritual wealth of a godly character.

“Picking up on the words “godliness” and “gain,” Paul shifted their meaning in a characteristically Pauline fashion (cf. 1 Cor. 2:5–6 for a similar shift) from the erroneous to the truthful. Godliness does not give financial gain (1 Tim. 6:5); it itself is gain when accompanied with contentment. Autarkeias literally means “self-sufficiency.” Yet the sufficiency of oneself is due to the sufficiency of God (cf. 2 Cor. 9:8; Phil. 4:11, 13 for other uses of the same word). Godliness combined with that inner God-given sufficiency which does not depend on material circumstances (the opposite of the false teachers’ greed) is indeed of great gain.”^[1]

The truly godly person is not interested in becoming rich. He possesses inner resources which furnish riches far beyond that which earth can offer. Hence, with respect to this genuine godly life Paul continues: And it is great gain, namely, the (practice of) godliness with soul-sufficiency. This is the life of true devotion to God. It is “of benefit in every way,” (see on 1 Tim. 4:8). Such Christian living springs from the source of—and is accompanied by—soul-sufficiency.^[2]

Where is your heart regarding the transitory nature of earthly wealth in contrast to heavenly and eternal wealth? The former will perish.  The latter is unperishable and undefiled (I Peter 1:4).

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 746.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 198.

³ If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, ⁴ he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, ⁵ and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.” (1 Timothy 6:3–5 (ESV)

What does it mean to be depraved and deprived? In essence, these two words describe false teachers. These words not only describe what false teachers do, but also what they are.

The Apostle Paul warned his young protégé Timothy about false teachers within the church. These were individuals who (1) teach a different doctrine; (2) do not agree with Jesus’ teachings; (3) do not teach godliness; (4) are conceited; (4) lack understanding; (5) crave controversy; (6) love to quarrel; and (7) produce envy, dissensions, slander, and evil suspicions.

However, Paul was not done. He had more to say about false teachers. These were they who produce constant friction among people. The phrase constant friction (διαπαρατριβαὶ; diaparatribai) refers to constant arguing and the mutual irritation false teachers foster within the church. These individuals are only content when they create discontentedness. They are most tranquil when creating agitation. It follows them wherever, and whenever, they participate in a local church. After a period of time, and numerous church affiliations, their reputation precedes them.

Paul did not mince words regarding the character and intentions of false teachers. He used two intense terms to describe them: depraved and deprived.

Depraved (διεφθαρμένων; diephtharmenon) means to receive a moral ruin and perversion. This condition began in their past and continues in their present. This depravity exists in their mind (νοῦν; noun) referring to their way of unbiblical thinking and their attitude.

Deprived (ἀπεστερημένων; apesteremenon) means to receive and possess a deprivation or a lack of something. This condition also began in their past and continues in their present. This condition of deprival characterizing false teachers is their lack of biblical truth. They do not speak it, they do not live it, and they do not believe it.

Rather, any affiliation false teachers may have to biblical truth is not an end in and of itself. Rather, they use biblical truth as a means to an end. What is the end or their goal? It is the acquisition of gain. The phrase means of gain (πορισμὸν; porismon) refers to financial profit and the procuring of wealth. In their depraved thinking and their deprivation of biblical truth, they use a veneer of godliness as a means to an end.

“Such conduct and its bitter fruits mark the men who are “depraved in mind and deprived of the truth.” It is God himself who endowed man with intelligence, so that he is able to reflect on the higher things of life. Yet, with respect to this precious gift, namely, the intelligence, the errorists at Ephesus and vicinity have corrupted themselves, so that they have now entered the abiding state of being “depraved in mind.” The depraved mind opposes the truth and welcomes the lie, until at last those who possess such a mind become completely and permanently separated from the truth: God’s objective revelation as revealed in his Word. Envy, wrangling, reviling, base suspicions, and mutual altercations lead to mental, moral, and spiritual sterility. Those who practice such things are so completely occupied with themselves and their own interests that in their hearts there is neither time nor room for God and his revealed truth.” ^[1]

“Such evil fruits seem the inevitable external products of false teachers once one understands their true inner motives (Matt. 7:13–23). They are men: (1) whose minds have been corrupted (cf. 2 Tim. 3:8); (2) who have been robbed of the truth by Satan (cf. Luke 8:5, 12, and the culpability of being “hard ground” rather than “good ground”); (3) who think that godliness is a means to financial gain. Greed was their core motivation (cf. Titus 1:11; Jude 12). In that day the stipends associated with ministry were attractive, so that even the best men had to be warned against letting personal gain creep into their motivation (cf. 1 Peter 5:2). Congregational leaders were to be chosen from those known for their “freedom from the love of money” (cf. 1 Tim. 3:3, 8; Titus 1:7). By contrast the moral corruption so often associated with false teaching (cf. Jude 4–16 for the most graphic description in the NT) produced just the opposite.”^[2]

What was true in the first century church is also true in the 21^st century church. True believers in Christ must be on their guard (Prov. 4:23-27) and test the spirits to see if they are from God (I John 4:1-6).

May the Lord’s truth and grace be found here.

Soli deo Gloria!  

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 197.

^[2] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 746.

Jeremiah 9:23–24 (ESV) – “²³ Thus says the Lord: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, ²⁴ but let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the Lord.”

John 17:1–3 (ESV) – “When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, ² since you have given him authority over all flesh, to give eternal life to all whom you have given him. ³ And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.”

1 John 5:20 (ESV) – “And we know that the Son of God has come and has given us understanding, so that we may know him who is true; and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life.”

“Our wisdom, in so far as it ought to be deemed true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves.” – John Calvin

How has God has chosen to reveal Himself? He has chosen to reveal Himself in two distinct ways.

The first is referred to as General Revelation. All humankind possesses an inborn knowledge of God’s existence (Rom. 1:18-19). This innate comprehension of God’s existence God’s is because God reveals Himself through His creation (Ps. 8; 19:1-6; Rom. 1:20-23). While General Revelation is sufficient to condemn the sinner before God, it is unable to deliver a sinner from the holy wrath of God.    

The second way God has chosen to reveal Himself is called Special Revelation. The personal knowledge of God occurs in salvation (Matt. 11:27). Special Revelation refers to God’s direct self-communication in verbal messages and miraculous facts (Psalm 1; 119).

“There is nothing more foundational to knowing God than the His self-revelation to His creatures. Though He is incomprehensible, the true and living God reveals aspects of Himself in both creation and in Scripture. Theologians refer to these two ways of God’s self-revelation as general or natural revelation and special or supernatural revelation. In creation, God reveals aspects of His being, attributes, and power. In Scripture, He gives further revelation of His being, names, attributes, works, and will for the salvation of His people,” states Dr. R. C. Sproul.

“All special revelation centers on the person and saving work of Jesus Christ. Jesus is Himself the full revelation of God to mankind. He is the eternal Logos who, in the fullness of time, entered the world He created to redeem a people for Himself. The Holy Spirit is both the divine agent of God’s special revelation as well as the One who illumines the hearts of believers to give them a saving understanding of that revelation.”

The Bible declares there is but one living and true God (Deuteronomy 6:1-4; Isaiah 45:5-7; 1 Corinthians 8:1-4), an infinite, all knowing Spirit (John 4:24), perfect in all His attributes, one in essence, eternally existing in three Persons—Father, Son, and Holy Spirit (Matthew 28:19; 2 Corinthians 13:14)—each equally deserving worship and obedience.

God the Father, the first Person of the Trinity, orders and disposes all things according to His own purpose and grace (Psalm 145:8 9; 1 Corinthians 8:6; Ephesians 1:3-14). He is the Creator of all things (Genesis 1:1-31; Ephesians 3:9). As the only absolute and omnipotent Ruler in the universe, He is sovereign in creation, providence, and redemption (Psalm 103:19; Romans 11:33-36).

His fatherhood involves both designation within the Trinity and His relationship with redeemed mankind (John 17:1-5; Matthew 6:5-9). As Creator, He is Father to all men (Ephesians 4:6), but He is the spiritual Father only to believers (Romans 8:14; 2 Corinthians 6:18). He has decreed for His own glory all things that come to pass (Ephesians 1:11). He continually upholds, directs, and governs all creatures and events (1 Chronicles 29:11). In His sovereignty, He is neither the author nor approver of sin (Habakkuk 1:13; John 8:38, 47), nor does He restrain the accountability of moral, intelligent creatures (1 Peter 1:17).

He has graciously chosen from eternity past those to whom He would have as His own (Galatians 1:15; Ephesians 1:4-6; 2 Timothy 1:8-9). He saves from sin all who the Holy Spirit enables come to Him through Jesus Christ alone (John 3:1-8; 6:35-66; 14:1-6; Acts 4:12). He adopts as his own all those who come to Him and He becomes, upon adoption, Father to His own (John 1:12-13; Romans 8:15; Galatians 4:5; Hebrews 12:5-9).

The ultimate revelation of God is in the person of Jesus Christ (Heb. 1:1-3). A salvific knowledge of God is by grace alone, through faith alone, in the person and work of Jesus Christ alone (John 1:1-18; I Cor. 1:18-25; 2:14; 2 Cor. 4:1-4) as revealed in Scripture alone (Psalm 19:7-11; Rom. 10:14-17).                                                                                                                                                                                                           Have a blessed Lord’s Day.

Soli deo Gloria!

³ If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, ⁴ he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions.”  (1 Timothy 6:3–4 (ESV)

The following commentary is be Dr. William Hendriksen. Dr. Hendriksen (18 November 1900 – 12 January 1982) was a Dutch-born American minister, New Testament scholar, and writer of Bible commentaries. He served as Professor of New Testament at Calvin Theological Seminary. He also was pastor of the Frist Christian Reformed Church, Byron Center, MI.  

Novelty-teachers and hair-splitters! The apostle was fully acquainted with them. He emphasizes that any peddler of ponderous platitudes about the law of Moses, any specialist in specious speculations about ancestors, is “blinded with conceit.” Such a person is “full of smoke,” be-smoked, befogged, beclouded (see 1 Tim. 3:6). Two ideas are combined here: moral-spiritual denseness and conceit. The first is the result of the second.

This description is true with respect to every dissenter who “does not come over to the sound words of our Lord Jesus Christ.” The verb used in the original (προσέρχεται which is favored by textual evidence both internal and external) has here a meaning not far removed from its primary sense: come to, approach. Here it seems to mean come over to, that is, join, fall in with. This is a little stronger than consent to or agree with.

A mere listener may mentally agree with the words of a speaker. An enthusiastic listener will come over to or join the speaker. He will not only agree, but he will express that agreement. He will “chime in.” He will eagerly come to the same fountain and will drink the same water. He will take to heart and will begin to proclaim “the sound words of our Lord Jesus Christ,” the pure and perfect “unimpaired,” “uninfected,” and in that sense “healthy,” “sound” truths which issued from Christ’s mouth and were exemplified in his life and death.

Viewed as a whole, these “words” constitute “the doctrine that harmonizes with godliness.” This doctrine is the expression of the inner attitude of “complete devotion to God,” that is, of godliness (for this noun see on 1 Tim. 2:2; 3:16; 4:7, 8; 6:5, 6, 11; 2 Tim. 3:5; Titus 1:1. Cf. the verb, 1 Tim. 5:4; and the adverb, 2 Tim. 3:12; Titus 2:12).^[1]

Now the person who, in his blind conceit and obstinate dissent refuses to come over to such doctrine which tallies with godliness, is prevented from knowing anything. Living in a mental, moral, and spiritual world of his own making, he is now completely out of touch with reality.^[2]

More to come. May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 195.

^[2] Ibid., 195.

³ If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, ⁴ he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions.” (1 Timothy 6:3–4 (ESV)

When interpreting a portion of Scripture, it is essential, not optional, to examine the immediately preceding context. The Apostle Paul began today’s featured text with the following words, “If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness.”

Paul did not write this verse with a casual disregard of what he previous wrote. Rather, he made this statement in full awareness of all he previously communicated to Timothy in chapters 5:1-6:2. This point of view must also be kept in mind when examining vs. 4 of today’s text.

“Sound doctrine is one of Paul’s main concerns in 1 Timothy, for it alone cures the relational and doctrinal disease spawned by false teaching (Rom. 12:2). As we saw in 1 Timothy 1:10, the Greek words rendered as “sound doctrine” mean “health-giving doctrine.” Thus, “sound words” in 6:3 can likewise be represented in English as “health-giving words,” explains Dr. R. C. Sproul.

“This life-producing teaching is given throughout the Bible, but the contents of 1 Timothy are specifically in view here; so, the apostle refers to things like the right use of the Law (1:8–11), proper sex roles (2:8–15), church officer qualifications (3:1–13), the incarnation and exaltation of Christ (vv. 14–16), personal holiness (4:11–16), and the correct behavior of widows and slaves (5:1–6:2a). When such things are practiced and taught, the church is at peace with itself and is a powerful witness to the truth.”

The underlying reason anyone teaches a different doctrine, or does not agree with the words of the Lord Jesus Christ, and rejects biblical teaching towards godliness is because such an individual “is puffed up with conceit and understands nothing.” To be puffed up with conceit (τετύφωται; tetyphotai) means to be insanely arrogant, extremely proud, and vain. Such an attitude, and corresponding behavior, begins in the past and continues in the present and future. Such an individual personally and presently lacks understanding (ἐπιστάμενος; epistamenos), which is the ability to really comprehend truth and to possess knowledge.

The Apostle Paul stated the insanely arrogant, extremely proud, and vain individual has an unhealthy craving (νοσῶν; noson). This refers to a present, active, and singular sick and morbid desire. This unhealthy craving is for controversy and for quarrels about words,” Controversy (ζητήσεις; zeteseis) means to love debates and disputes. Quarrels about words (λογομαχίας; logomachias) means a love for arguing.

What does such an attitude and actions produce within the church? The list Paul gave was not good but all to commonly found among believers in Christ. The list includes, but is not limited to, “envy, dissension, slander, evil suspicions.”

Envy (φθόνος; phthonos) means jealousy. Dissension (ἔρις; eris) refers to contention, strife, discord and quarreling. Slander (βλασφημίαι; blasphemiai) defaming the character of someone, especially the Lord. Evil suspicions (πονηραί ὑπόνοιαι; ponerai hyponoiai) are wicked imaginations.

“If health-giving doctrine is not the church’s concern, the diseases of envy, dissension, and the like result (vv. 3–5). These vices violate the Savior’s command to love one another and make it impossible for the world to recognize us as the disciples of Jesus who serve the one, true creator God (John 13:35),” states Dr. Sproul.

Matthew Henry comments, “When men are not content with the instruction of the Lord Jesus Christ, but will frame notions of their own and impose them, they sow the seeds of all harm in the church.”

“In recent years, some of the most disturbing attacks on biblical doctrine have come from supposedly Protestant writers who approach biblical scholarship as if the goal were to invent new perspectives on time-honored doctrines, find novel interpretations of core biblical passages, or even devise a whole new kind of Christianity. None of their ideas are really novel. Every essential point of the gospel truth has been continuously under attack on one front or another since apostolic times,” explains Dr. John MacArthur.

I encourage you to consider the words of Paul in his epistle to the Galatians. “⁴ Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery— ⁵ to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you.” (Galatians 2:4–5 (ESV)

Do not yield, even for a moment, from the truth of the gospel. May gospel truth be preserved.

Soli deo Gloria!

³ If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, ⁴ he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions.” (1 Timothy 6:3–4 (ESV)

When interpreting a portion of Scripture, it is essential, not optional, to examine the immediately preceding context. The Apostle Paul began today’s featured text with the following words, “If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness.”

Paul did not write this verse with a casual disregard of what he previous wrote. Rather, he made this statement in full awareness of all he previously communicated to Timothy in chapters 5:1-6:2. He was warning Timothy about false teachers and false teaching. Let us examine the Lord’s thoughts through the apostle phrase by phrase.

“If anyone teaches a different doctrine” refers the reader to the subjects of (1) the proper church relationships between men and women (5:1-2); (2) honoring widows (5:3-16); (3) church elders (5:17-25); and (4) bondservants and their masters (6:1-2). The phrase teaches a different doctrine (ἑτεροδιδασκαλεῖ; heterodidaskalei) means to presently, actively and deliberately teach what is in opposition to the Word of God. This applies to not only the immediate context but also the entire overall context of Scripture.

John Calvin explains, “The word ἑτεροδιδασκαλεῖ, being a compound, may also, not improperly, be translated, teacheth other things Yet 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.”

“… and does not agree with the sound words of our Lord Jesus Christ.” Paul then used a second scenario. To not agree with (προσέρχεται; proserchetai) means to presently, personally and deliberately disagree with someone about something. In this case, the individual is disagreeing with the sound (ὑγιαίνουσι; hygiainousi) or healthy words (λόγοις; logois) or statements solely originating from the Lord Jesus Christ. In other words, the person is objecting to the very words of God.

“This 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 reject the sound words of Christ? for they are called “sound” or “healthful,” because they give health to us, or are fitted to promote it,” continues Calvin.

“…and the teaching that accords with godliness.”  This third phrase refers to God’s revelation regarding personal godliness. Teaching (διδασκαλίᾳ; didaskalia) refers to instruction and education. Godliness (εὐσέβειαν; eusebeian) is personal piety and holiness.

“This has the same meaning with the former clause; for the “doctrine” will not be consistent with “godliness,” if it does not instruct us in the fear and worship of God, if it does not edify our faith, if it does 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,” concludes Calvin.

“Paul identifies three characteristics of false teachers: 1) they teach “a different doctrine”—a different teaching that contradicts God’s revelation in Scripture (Gal. 1:6–9); 2) they do “not agree with the sound words”—they do not accept sound, healthy teaching, specifically the teaching contained in Scripture (2 Pet. 3:16); and 3) they reject “teaching that 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 (2 Pet. 2:10–22; cf. Jude 4, 8–16),” explains Dr. John MacArthur.

Notice the comparison between I Timothy 1:3-4, 10 and I Timothy 6:3-4)

Chapter One:                                               Chapter Six.

Certain individuals (vs. 3).                            Anyone (vs. 3).

Teaching differently (vs. 3)                         Teaching differently (vs. 3).

Disputes (vs. 4).                                          Controversies (vs. 4).

Sound doctrine (vs. 10)                                Sound words (vs. 3).

As Calvin noted, false teachers provide “the brilliancy of its display, that does not tend to the profit of the hearers.” False teachers are creative and entertaining, but have no substance or lasting value.

What about their character? When next we meet, we will see a consistency of character all false teachers possess.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

“Let all who are under a yoke as bondservants regard their own masters as worthy of all honor, so that the name of God and the teaching may not be reviled. ² Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved. Teach and urge these things.” (1 Timothy 6:1–2 (ESV)

The following commentary on today’s text is by John Cavin.

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.

1 They who are slaves under the yoke Owing 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 honors 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 blasphemed We 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.

2 Who have believing masters The name of brother 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. ¹¹⁶ 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 beloved It 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.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

“Let all who are under a yoke as bondservants regard their own masters as worthy of all honor, so that the name of God and the teaching may not be reviled. ² Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved. Teach and urge these things.” (1 Timothy 6:1–2 (ESV)

As the workweek begins, today’s featured text is appropriate for our reading, consideration and application. It is certainly necessary for us to read I Timothy 6:1-2. It is equally necessary for us to understand what the Apostle Paul meant in what he wrote to his young protégé. It is also necessary for each believer in Christ to apply this text in our circumstances of life.

The historical and grammatical context involves the first century cultural condition of slavery. Paul addressed the problem of Christian slaves who were not showing proper respect for their masters, therefore hindering the Gospel. Paul provided another reason for believing slaves to respect Christian masters. It was because their masters were brothers in Christ.  

“Under normal circumstances slaves and masters had no associations outside the institution of slavery. With the advent of the gospel, however, these two groups found themselves thrown together in the congregation in new ways, creating problems the apostles were forced to address repeatedly (cf. 1 Cor. 7:20–24; Gal. 3:28; Eph. 6:5–9; Col. 3:22–25; Phile.; 1 Peter 2:13–25). Paul’s instructions here correspond entirely with what is taught elsewhere in the New Testament on the subject, with one major exception: in this passage he addresses only slaves. Usually, his exhortations to submit to authority were immediately buttressed by warning masters against abusing their authority (cf. Eph. 6:5–9; Col. 3:22–4:1).”^[1]

Additionally, a slave’s service to their master should be all the better since they were serving fellow believers in Christ. What was true in the slave/master relationship in the first century should be applied in the employee/employer relationship in the 21^st century. The beneficiaries or a servant’s service, or an employee’s work, are brothers and sisters in Christ. This dynamic should be motivating the laborer all the more to work well.

“Paul’s thought here is totally foreign to the world, and can be fully appreciated only by those who view their lives through the eyes of Jesus Christ (cf. Mark 10:42–45). Christian slaves whose masters are also believers should redouble rather than reduce their service. This should stem purely from the realization that the one who is receiving the benefits is a beloved brother or sister in Christ. The attitude undergirding this instruction is complete nonsense to anyone who does not understand the Lord Jesus, but it is the genius of Christlikeness and the ultimate source of all meaning and joy in life to those who have eyes to see (cf. John 13:4–17; 15:9–14).” ^[2]

Paul believed such a mindset of work was so vital to the health and well-being of the Gospel and the church, he commanded Timothy to instruct and encourage these principles.

“What Paul has been saying with reference to slaves (in verses 1 and 2) must be dinned into the ears of the people. Timothy must teach these things. However, not only upon the minds of the people and of their presbyters must he make an impression but also upon their wills. He must urge as well as teach these things. In this connection the present imperatives for both verbs probably point in the direction of the necessity of constant repetition: keep on teaching and keep on urging. The second verb has the basic meaning: to call to one’s side. See also 1 Tim. 1:3; 2:1; 5:1; 2 Tim. 4:2; Titus 1:9; 2:6; 2:15. Derived meanings are: to appeal to or to entreat, to admonish, to exhort, to urge, to encourage or to comfort. Here the meaning urge best fits the context.”^[3]

“What is especially important in this connection is that, wholly contrary to certain present-day trends, the apostle is definitely not of the opinion that all propositions touching religion and ethics are necessarily subjective and relative, and that the only justifiable method of arriving at some measure of truth is that of asking questions, such as, “Brother Brown, what do you think of this?” and “Brother Smith, what is your opinion about that?” Paul has accepted certain definite propositions which he considers to be the truth of God! He wants these to be taught! And he requests that Timothy urge their acceptance and application to life! See also 4:11 and 5:7.”^[4]

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 745.

^[2] Ibid., 745.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 194.

^[4] Ibid., 194.

“Let all who are under a yoke as bondservants regard their own masters as worthy of all honor, so that the name of God and the teaching may not be reviled. ² Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved. Teach and urge these things.” (1 Timothy 6:1–2 (ESV)

As the workweek begins, today’s featured text is appropriate for our reading, consideration and application. It is certainly necessary for us to read I Timothy 6:1-2. It is equally necessary for us to understand what the Apostle Paul meant in what he wrote to his young protégé. It is also necessary for each believer in Christ to apply this text in our circumstances of life.

The historical and grammatical context involves the first century cultural condition of slavery. Paul addressed the problem of Christian slaves who were not showing proper respect for their masters and therefore hindering the Gospel.   

“In keeping with exhortations dealing with households (3:15), Paul naturally includes advice to slaves. This advice was important because a religion that the Romans thought might incite slave discontent would immediately be labeled subversive and subjected to outright persecution; Paul wants the slaves who are Christian, as well as free Christians, to engage in a culturally relevant and intelligent witness. When Paul says that master’s “benefit” from their slaves (v. 2), he employs a term especially used of wealthy benefactors who bestowed gifts on social inferiors. Thus Paul, like the philosopher Seneca, possibly portrays the slaves as persons free in God’s sight who can choose to bestow a gift on their masters by serving them freely.”^[1]

Paul referred to first century slavery as a yoke (ζυγὸν; zygon). This literally means a frame or collar used for draft animals like an ox. It also could be a balance scale. Metaphorically, the apostle used the word in reference to a slave. This meaning is supported by the word bondservants (δοῦλοι; douloi). It refers to a slave or an individual who is subservient to or controlled by a master. In the historical context, the power by a master over a slave was absolute.

“The Roman world was full of slaves. It has been estimated that in Rome itself at one time about a third of the inhabitants belonged to this social class! They had become slaves: a. as prisoners of war, or b. as condemned men, or c. through debt, or d. through kidnaping (which evil reportedly is still continuing in certain parts of the world) or, e. as those who had been sold into slavery by their parents. Besides, many were born into slavery. Often slaves had their own slaves. Among all these slaves there were some who had attained to a degree—sometimes a high degree—of culture. Not only the barber, the butler, and the cook but even the family-physician might be “under the yoke.”^[2]

Slaves were to “regard their own masters as worthy of all honor.” The word regard (ἡγείσθωσαν; hegeisthosan) is a present, middle imperative verb. It means to continuously, personally and obediently hold a point of view or have an opinion. The point of view or opinion God commanded a slave to have towards their masters was to view them as worthy of all honor. Worthy (ἀξίους; axious) means having value. Honor (τιμῆς; times) is to show respect.

The reason God commanded slaves to have such a perspective was “so that the name of God and the teaching may not be reviled.” To be reviled (βλασφημῆται; blasphemetai) refers to defile or demean. Believing slaves were not to cause God and His Word to be blasphemed by their ungodly attitudes and behavior towards their earthly masters.

“With the entrance of the Christian religion into the fabric of Roman society, difficult problems arose. It is not surprising, therefore, that Paul deals with various phases of slavery in passages such as the one now under consideration and also in Eph. 6:5–9; Col. 3:22–4:1; Titus 2:9; and in the letter to Philemon.”^[3]

“Apparently, many Christian slaves in Ephesus were bringing shame on the gospel by disrespecting their masters (1 Tim. 6:1). Slavery was an intimate part of the social order back then, and any perceived threat to the practice was seen as a threat to society. Throughout the New Testament we find the apostles willing to live at peace with this order for the sake of the gospel insofar as doing so did not compromise the gospel (for example, 1 Peter 2:18),” explains Dr. R. C. Sproul.

“For slaves this meant honoring their masters, as honor is owed to those God has placed in authority (Rom. 13:1–7; 1 Peter 2:13–14). Paul was not concerned with overturning slavery itself, and it should be noted that slavery in the ancient Roman Empire was closer to the modern-day employer-employee relationship, not the slavery of other eras based on kidnapping and racism, which Scripture abhors (Ex. 21:16; Gal. 3:28).”

Colossians 3:23–24 (ESV) states, “²³ Whatever you do, work heartily, as for the Lord and not for men, ²⁴ knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ.”

Does your attitude and actions at work bring honor and glory to the Lord? May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 6:1–2.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 191.

^[3] Ibid., 192.