1 Timothy

Paul did not call for slavery’s abolition—a futile endeavor in the ancient Roman world that would have confirmed pagan suspicions that Christianity destroys the fabric of society. Paul urged slaves to embrace freedom if the opportunity arose (1Co 7:20). He also called for slavery reform within the church, urging fair treatment of slaves and generous financial support (Col 4:1). These reforms amounted to a virtual abolition of slavery by Christian masters. They were to view Christian slaves as brothers (1Tm 6:2), thus as equals. And Paul described the slaves’ service (lit “kind deeds”) as voluntary rather than coerced, see note on Ti 2:9.

a Honoring Masters. Paul addresses Christian bondservants (see esv footnote and note on 1 Cor. 7:21) who are under either unbelieving or believing masters. This issue shows up often in early Christian literature (e.g., Eph. 6:5–8; Col. 3:22–25; 1 Pet. 2:18–25). On the Gk. word doulos, see the esv Preface.

worthy of all honor. See note on 5:1–6:2a. may not be reviled. The motive for bondservants honoring their masters is similar to the motive mentioned previously in the letter: giving a good impression of the faith to unbelievers (2:2; 3:7; 5:7, 14; cf. Titus 2:5, 8, 10).

b Teach and urge these things. This summary statement connects strongly with what precedes and what follows. “These things” most likely refers to the preceding section of instructions (5:1–6:2a), though some take it to refer to all that Paul has taught up to this point in the letter. This sound teaching then provides a contrast to the false teachers (6:3–10).

b–21 Confronting the False Teaching Again. This concluding section of the letter bears strong similarity to the opening section (1:3–20). Both sections are bracketed by discussion of false teachers (1:3–7, 18–20; 6:2b–10, 20–21). Both contain exhortations to Timothy in light of this false teaching, specifically calling him to fight the good fight of faith against it (1:18; 6:12); and both contain a doxology (1:17; 6:15–16).

b–10 False Teachers and Greed. The concern with false teachers here centers on their greed and their apparent exploiting of the faith for material gain. A number of the problems listed here are answered in vv. 17–19.

Sound words of our Lord Jesus Christ does not refer to specific statements of Jesus but affirms that Paul’s gospel and its ethical implications flow out of the teaching and work of Jesus. teaching that accords with godliness. True (apostolic) teaching is that which fits with or leads to godliness, as opposed to the negative effects of the false teaching (1:4, 6–7; 4:6; 6:4–5; see 2 Tim. 2:14, 16–18, 23). True doctrine is often recognizable by the impact it has on everyday living.

depraved in mind. The false teachers are often referred to in the Pastorals as having faulty reasoning (v. 4; 1:7; 2 Tim. 3:8). Since the gospel is the truth, to deny it is to think in a faulty manner. imagining that godliness is a means of gain. People who wrongly preach that God will give material health and wealth if only one has enough faith fall under the condemnation of this passage.

An eternal perspective (v. 7) helps believers to avoid the allure of greed, with the result that they are content with what God has given them, even if it consists of only food and clothing.

What is condemned here is the desire to be rich, not material things per se when rightly used for the glory of God. The desire to be rich leads one to fall into temptation. This in turn results in the love of money, which Paul identifies as a root of all kinds of evils (v. 10). The connection between false teaching and the desire to be rich has been a problem from the church’s very beginning. wandered away from the faith. The warning is not simply that “love of money” is harmful but that this has led some to deny the faith, showing themselves to be unbelievers (cf. 1:19).

Timothy’s Behavior in Contrast. Paul draws a direct and intentional contrast (“But as for you”) between Timothy and the false teachers. True ministry is not motivated by greed but by the reality of eternal life and an awareness of accountability to God.

The reference to Timothy as a man of God affirms his authority and stands in contrast with the false teachers, who are not men of God. “Man of God” is used often in the OT of a prophet (e.g., Deut. 33:1; 1 Sam. 9:6; Ps. 90:1). The call to fight the good fight of the faith and to take hold of the eternal life involves both fleeing from sin and vigorously pursuing virtue (cf. note on 2 Tim. 2:22).

Another solemn charge (see 5:21 and note). Jesus’ good confession before Pontius Pilate (see, e.g., Matt. 27:11; John 18:37) is the example for the believer’s “good confession” (1 Tim. 6:12, 14).

Some claim Paul mistakenly expected the second coming to occur within Timothy’s lifetime. However, Paul’s words merely expressed the hope of Christ’s soon return. Paul was convinced that he was living in the last days (4:1; 2Tm 3:1; 4:1), a period beginning with Jesus’s resurrection. This conviction is balanced by: (1) the insistence that the time for Christ’s return was in God’s hands (1Tm 6:15 implies that God alone knew that time) and (2) Paul’s stated expectation of his own death (2Tm 4:6-8). He described the suddenness and possible imminence of Christ’s return (1Co 7:29-31; 1Th 5:2) while expecting delay since events that would precede the return had not occurred (2Th 2:3-8).

While there are some who currently oppose his work in Ephesus, Timothy is to labor on in view of one day standing before God, who dwells in unapproachable light (v. 16). Paul focuses on the glory of God in order that the corresponding smallness of Timothy’s opponents might be seen.

On divine invisibility, see note on 1:17. God’s sole immortality does not contradict the believer’s immortality through resurrection. The word here translated “immortal” means “not capable of dying”—inappropriate for believers, who may die physically before the resurrection—and carries connotations of eternal self-existence, which non-divine beings do not possess.

Charge to the Rich. The charge directly to rich believers may seem unexpected in this place. However, it provides a corrective to the wrong view of wealth seen in the false teachers (see notes on vv. 2b–10). Furthermore, the downplaying of riches by stressing that they are merely for “this present age” appropriately follows the moving description of appearing before God on the final day (vv. 15–16). The call for the wealthy to use their wealth to prepare for the future either means that how they use their wealth demonstrates whether they are saved, or that they should seek for greater reward in heaven, or both.

rich in good works. The rich, who may not need to work any longer to earn a living, have many opportunities to spend their workdays doing “good works” for others and building up the church.

Closing Exhortation to Timothy. In this brief closing Paul reiterates Timothy’s commission (1:3–5, 18–20).

the deposit entrusted to you. The gospel. what is falsely called “knowledge.” The false teaching addressed elsewhere in the letter. Some have thought this to be evidence that the false teaching was a form of Gnosticism. However, there is very slim evidence for this. More likely this is another instance of Paul critiquing the false teachers’ “thinking” (see 1:7; 6:4–5). The false teachers may flatter themselves by labeling their teaching “knowledge,” but since they reject “the truth” (i.e., the gospel; see note on 2:4), their teaching cannot be true knowledge.