Exegetical and Hermeneutical Commentary of 1 Timothy 6:3

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;

3. teach otherwise ] More fully R.V., teacheth a different doctrine, but even this does not completely give the force; for the ‘different’ is not so much ‘different from what has just been laid down,’ as ‘different from the one true deposit, the creed of all my gospel and all your life;’ and helps to form the meaning now attached to heterodoxy, lit. ‘ opinions different from established truth.’ The close of the Epistle takes up the opening where this word has occurred before there has been time to lay down any teaching, 1Ti 1:3. Lewin renders here ‘if any man teach what is heterodox.’

wholesome words ] Again taking up his opening phrase 1Ti 1:10, where see note. Sound is the best English equivalent, if we do not stay on the most modern and ‘cant’ sense of the word, but go back to its early vigour, so as to appreciate St Paul’s contrast here with the ‘ sickly questionings’ of the false teacher, 1Ti 6:4. See Appendix, K.

our Lord Jesus Christ ] This exact order of the words so familiar to us in St Paul’s other writings occurs only here and 1Ti 6:14 throughout these Epistles according to the true text. An imitator would surely, as we see by the various readings so often attempted, have taken pains to make the well-known formula a marked feature. It may be also noted that the aged saint, so near the end of his ‘good fight,’ does not presume familiarly on his Saviour’s intimacy, so as to use the one name ‘Jesus’ with tripping fluency. It is still ‘Christ Jesus,’ ‘Jesus Christ,’ ‘The Lord.’ See note on 1Ti 1:1.

the doctrine according to godliness ] Two characteristic words of these Epistles combined in a phrase which might be taken as their keynote ‘Holy Truth True Holiness.’ See previous notes on the words and especially the note on the central doctrinal passage 1Ti 3:16.

Fuente: The Cambridge Bible for Schools and Colleges

3 10. A further warning against false Teachers. Their covetousness

From the 3rd verse to the 16th St Paul once again resumes two of the chief topics of the Epistle false teachers’ perverted doctrine, and Timothy’s own true unswerving life; in each case with a new thought, (1) of the debasing motive of traffic in godliness, (2) of the inspiring motive of the Master’s appearing. He then, 1Ti 6:17-19, gives one further direction (suggested perhaps by 1Ti 6:10) of pastoral faithfulness towards the rich; and in a last abrupt and touchingly natural outburst throws himself upon his son Timothy, and gathers up all his fears and hopes on the one chiefest subject in the brief appeal of 1Ti 6:20-21, from which he can no longer keep back the misused name of the monster evil ‘knowledge falsely named, Gnosis the Misnomer,’ 1Ti 6:3-10, unsound teaching, especially for gain.

Fuente: The Cambridge Bible for Schools and Colleges

If any man teach otherwise – Any otherwise than that respect should be shown to masters; and that a more cheerful and ready service should be rendered because they were Christians. It is evidently implied here that some might be disposed to inculcate such views of religion as would produce discontent and a spirit of insubordination among those who were held to servitude. Who they were is not known, nor is it known what arguments they would employ to do it. It would seem probable that the arguments which would be employed would be such as these: that God made all people equal; that all had been redeemed by the same blood; that all true Christians were fellow-heirs of heaven; and that it was wrong to hold a Christian brother in bondage, etc. From undeniable principles it would seem that they drew the inference that slaves ought at once to assert their freedom; that they should refuse obedience to their masters; and that the tendency of their teaching was, instead of removing the evil by the gradual and silent influence of Christian principles, to produce discontent and insurrection. From some of the expressions here used by the apostle, as characteristic of these teachers, it would seem to be probable that these persons were Jews. They were people given to subtle disputations, and those who doted about questions and verbal disputes, and who were intent on gain, supposing that that which conduced to mere worldly prosperity was of course religion. These characteristics apply well to Jewish teachers.

And consent not to wholesome words – Words conducing to a healthful state of the church; that is, doctrines tending to produce order and a due observance of the proprieties of life; doctrines leading to contentment, and sober industry, and the patient endurance of evils.

Even the words of our Lord Jesus Christ – The doctrines of the Saviour – all of which tended to a quiet life, and to a patient endurance of wrongs.

And to the doctrine which is according to godliness – Which tends to produce piety or religion; that is, the doctrine which would be most favorable to an easy and rapid propagation of the gospel. The idea seems to be, that such a state of insubordination and discontent as they would produce, would be unfavorable to the promotion of religion. Who can doubt it?

Fuente: Albert Barnes’ Notes on the Bible

1Ti 6:3; 1Ti 6:5

Wholesome words.

Wholesome words

The opposite of wholesome in our common speech is that which tends to produce disease; but the opposite of the Greek word, of which this is a translation, is that which is already unsound or diseased. The thought of the apostle is, that there is nothing morbid or unhealthy about the words of Jesus. The words of the Lord are healthy, having nothing of the disproportion of monstrosity, or the colouring of disease about them; and therefore they are wholesome, so that all who believe and obey them become thereby stronger, nobler, and sounder in all the qualities of moral manhood. Now let us see how this statement of Paul may be verified and illustrated.

I. We may take first the matter of creed, and we shall find, when we come to investigate, that in this department the words of the Lord Jesus were distinguished by two qualities which mark them as pre-eminently healthy. The first of these is their positive character. The Lord was no mere dealer in negations. Dr. Samuel Johnson complained of Priestley, as a philosopher, that he unsettled everything and settled nothing; but no one can read the four Gospels without feeling that in meeting Jesus he has come into contact with One who speaks in the most positive manner. On subjects regarding which the wisest minds of antiquity were completely uncertain, He has the fullest assurance. We may wade through volumes of metaphysics, from those of Aristotle to those of Kant, without getting any distinct notion of God, but when we hear Jesus say, God is a Spirit, and they that worship Him must worship Him in spirit and in truth, we feel that God is a personal reality; and though Christ does not define the nature of spirit, yet when He speaks of God as thinking, loving, willing–His Father and ours–we understand Him better than the philosophers, though He penetrates to the depth of a nature which they had vainly sought to define. He has settled our minds upon the subject, not by argument, but by awakening in us the God-consciousness which is one of the instincts of our being, and so bringing us to say, It must be so, for I can rest in that. In like manner, when He enforces duty He evokes the conscience within us to a recognition of its responsibility. So, too, in reference to the future. He does not argue, He asserts with the speech of One who knows whereof He affirms, and forthwith the natural longing of the heart for immortality finds its craving satisfied, and settles in the certainty that dust thou art, to dust returnest, was not spoken of the soul. Akin to this positive characteristic of the Saviours words concerning creed is the discouragement which they give to all indulgence in speculations about things which are merely curious, and have no bearing upon our character or conduct. Thus, when one of His disciples asked, Are there few that be saved? He declined to answer the question, and fixed the attention of His hearers on the vital and urgent matter of individual duty, saying, Strive ye to enter in at the strait gate, Everything that is profitless and without bearing on life and godliness He brands as unworthy of consideration or discussion, and all mere logomachies are unsparingly condemned by Him. Now in these two things you have the symptoms of mental and spiritual health. The man who accounts nothing certain never focuses his mind on anything; while he who runs after every sort of speculation, scatters his mind over everything. The one never gets ready to do anything; the other attempts so much that he really accomplishes nothing. Is it not, precisely, in these two respects that the unhealthiness of much of the thinking in our own age manifests itself?

II. But now, passing from the domain of creed to that of character, we are equally struck with the healthiness of the Saviours words in reference to that.

1. For in dealing with that subject He is careful to put supreme emphasis, not on that which is without, but on that which is within. He distinguishes between the head and the heart, and never confounds intellectual ability with moral greatness. Now the healthiness of all this is apparent at a glance, for it goes to the root of the matter, and only One who was Himself whole-hearted could thus have prescribed for diseased humanity.

2. Again, in reference to character, the healthiness of the Saviours words appears in that He insists, not on asceticism in any one particular, but on full-rounded holiness. He does not require the eradication of any one principle of our nature, but rather the consecration of them all.

3. But looking now, to the department of conduct, we have in that another equally striking exemplification of the healthiness of the words of the Lord Jesus. He was very far from giving any countenance to the idea that religion is a thing only of sentiment. He insisted, indeed, as we have seen, on the importance of faith in the great central doctrines; and He was equally emphatic in declaring the innerness of holiness. But He dwelt on both of these only that He might the more effectually reach that conduct which one has called three-fourths of life.

4. But another illustration of the healthiness of Christs words in regard to conduct may be seen in the absence of all minute and specific details. He lays down great principles, leaving it to the conscience of the individual to make the application of these to the incidents and occasions of life as they arise. The words of Christ are not like the directions on a finger-pest at a crossing, or the indicators of the cardinal points upon a spire, which are of service only in the places where they are set up; but rather like a pocket compass, which, rightly used and understood, will give a man his bearings anywhere. Nothing so educates a man into weakness and helplessness as to be told in every emergency precisely what he must do. That makes for him a moral go-cart, outside of which he is not able to stand, and the consequence is that he can never be depended upon. If the teacher shows the pupil how to work each individual sum, he will never make him proficient in arithmetic. The man who is continually asking himself, as to his food, what he shall eat and what he shall drink and what he shall avoid, is either a dyspeptic or a valetudinarian. He is not healthy. And in like manner, he who in the domain of morals is continually inquiring of somebody, may I do this? may I go thither? or must I refrain from that? has never rightly comprehended the healthiness of Christs words, and is far from having attained the strength which they are calculated to foster. Here is the great law, Watch and pray, lest ye enter into temptation. (W. M. Taylor, D. D.)

A contrast between true and false teaching

At the close of the second verse Paul urges Timothy not to be silent, but to teach and exhort the Christians in Ephesus on the subject in slavery.

I. The wholesomeness of Christs teaching. The apostle speaks of wholesome words, a translation which we prefer to that given in the Revised Version (sound words), because it conveys the idea of imparting health to men and to society. Christs teaching is the ozone of the moral atmosphere.

1. It concerned itself with practical questions. The Sermon on the Mount (which is the chief specimen given us of His teaching) proves this to demonstration. As Jesus Himself put it: a candle was not lighted by Him in order to be looked at or talked about; but that it might give light to all that were in the house. In other words, the Christian religion is to be used rather than to be discussed, and is meant to throw light upon all the obscurities of lifes pathway until it leads up to the light of heaven.

2. His teaching was embodied in His perfect life. This made it the more helpful. These slaves, for example, to whom the apostle had been speaking, wanted to know what they were to do under the provocations and hardships of their lot. And nothing could help them more than the knowledge of Him whose gentleness was never at fault; who, when He was reviled, reviled not again; when He suffered He threatened not, but committed Himself to Him that judgeth righteously.

3. His teaching, tended, to the increase of godliness. The doctrine which is according to godliness, means the teaching which makes men more like God–in holiness and righteousness and love. But in sharp contrast with this is presented–

II. the unwholesomeness of false teaching, the effects of which were visible in the character of those who accepted and taught it.

1. Self-sufficiency was written on the forehead of each of them. As Paul says, He is proud, literally carried away with conceit, knowing nothing. A footman is generally more awe-inspiring than his master. And this was true of pretentious teachers in Pauls days, of whom he says they are carried away with conceit.

2. Love of verbal disputes was another characteristic of theirs. The word translated doting indicates a distempered and sickly condition, which turns away from the wholesome food of the gospel; just as a child with a poor appetite refuses bread-and-butter, and can only daintily pick and choose among delicacies, and the more he has of them the worse his appetite becomes. It is a bad sign when society has unwholesome appetites, caring more for art than for truth–more for manner than for matter; for these are signs of decadence such as preceded the fall of the Roman empire.

3. A carnal appetite was displayed by these opponents of our Lords wholesome words. Our translation, supposing that gain is godliness, is incorrect and misleading. No one supposes, or ever supposed, that worldly gain is godliness, or leads to it; but many in all ages have been guilty of what Paul suggests, namely, of using godliness as a way of gain. In other words, these men, corrupted as they were in mind, in the whole inner life, and bereft of the truth, only professed the Christian faith so far as it was serviceable to their worldly interests. (A. Rowland, LL. B.)

Supposing that gain is godliness.—

Gain not godliness

That men are greatly exposed to embrace the absurd doctrine that virtue exists in utility.

I. I am to explain the meaning of the doctrine that virtue consists is utility. This sentiment has been maintained by those who believe, as well as by those who disbelieve Divine revelation. The turning point is utility. Intention is of no farther value than as it leads to utility: it is the means, and not the end. The result of this part of the subject is, that those persons have been grossly mistaken, who taught that virtue was to be pursued for its own sake. Virtue is upon no other account valuable, than as it is the instrument of the most exquisite pleasure. All who suppose that virtue consists in utility, agree in maintaining that virtue has no intrinsic excellence, as an end, but only a relative excellence, as a means to promote the only ultimate end in nature, that is, happiness. Since happiness is, in their view, the supreme good, and misery the supreme evil, they conclude that the whole duty of men consists in pursuing happiness, and avoiding misery. Upon this single principle, that virtue wholly consists in its tendency to promote natural good, in distinction from natural evil, Godwin has founded a scheme of sentiments which, carried into practice, would subvert all morality, religion and government.

II. I proceed to demonstrate the absurdity of supposing that gain is godliness, or that virtue essentially consists in utility. This sentiment is not only false, but absurd, because it contradicts the plainest dictates of reason and conscience.

1. To suppose that virtue consists in utility, is to suppose that virtue may be predicated of inanimate objects. These have a natural tendency, in various ways, to promote human happiness. The mode in which a man is made subservient is by inducement and persuasion. But both are equally the affair of necessity. The man differs from the knife as the iron candlestick differs from the brass one; he has one more way of being acted upon. This additional way in man is motive, in the candlestick it is magnetism. Such is the natural and avowed consequence of the doctrine, that virtue consists in utility. It necessarily implies that mere material objects may be really virtuous; and some material objects may have more virtue than the most benevolent of the human race.

2. To suppose that virtue consists in utility, is to suppose that virtue may be predicated of the mere animal creation. It is no less absurd to ascribe virtue to the utility of animals than to ascribe virtue to a refreshing shower, or a fruitful field.

3. To suppose that virtue consists in utility, is to suppose that men may be virtuous, without any intention to do good. They certainly may be very useful, without having utility in view. Men are every day performing actions which have a tendency to promote that public good which lies beyond all their views and intentions. But the doctrine under consideration places all virtue in the tendency of an action, and not in the intention of the actor. Intention is of no farther value than as it leads to utility. This is stripping moral virtue of every moral quality, which is a gross absurdity.

4. To suppose that virtue consists in utility, is to suppose that men may be virtuous in acting, not only without any intention, but from a positively bad intention. If the virtue of an action consists altogether in its tendency, it may be as virtuous when it flows from a bad intention as when it flows from a good intention, or from no intention at all. The intention of an agent does not alter the tendency of his action. A man may do that from a good intention, which has a tendency to do evil; or he may do that from a bad intention, which has a tendency to do good. Some actions done from the worst intentions have been the most beneficial to mankind. Be it so, that no malevolent action has a natural or direct tendency to promote happiness; yet if virtue consists in utility the good effect of a malevolent action is just as virtuous as the good effect of a benevolent one. For the doctrine we are considering places all virtue in the tendency of an action, and not in the intention of the agent.

5. To suppose that virtue consists in utility, is to suppose that there is nothing right nor wrong in the nature of things, but that virtue and vice depend entirely upon mere accidental and mutable circumstances. There are certain relations which men bear to each other, and which they bear to our Creator, which create obligations that never can be violated without committing a moral crime.

6. To suppose that virtue consists in utility is to suppose that there is nothing in the universe intrinsically good or evil but happiness and misery.

7. To suppose that virtue consists in utility is to suppose that there is really no such thing as either virtue or vice in the world. If the actions of free agents are either good or evil, solely on account of their tendency to promote either pleasure or pain, then nothing can be predicated of them but advantage or disadvantage. Actions which promote happiness may be denominated advantageous, but not virtuous; and actions which produce misery may be denominated disadvantageous, but not vicious.

III. Men are greatly exposed to embrace it. This the apostle plainly intimates, by exhorting Timothy to withdraw himself from those who supposed that gain is godliness.

1. From the resemblance which this error hears to the truth, though it be diametrically opposite to it. Those who maintain that virtue consists in utility, represent it under the alluring name of universal philanthropy, which is an imposing appellation. They pretend that happiness is the supreme good, and virtue solely consists in promoting it to the highest degree. They insinuate that this philanthropy directly tends to diffuse universal happiness, and to raise human nature to a state of perfection in this life.

2. The danger will appear greater if we consider by whom this pleasing and plausible error is disseminated. It is taught by grave divines, in their moral and religious treatises and public discourses. Law and Paley have been mentioned as placing the whole of virtue in utility. Dr. Brown, in his remarks upon the Earl of Shaftesburys characteristics, maintains that virtue consists in its tendency to promote individual happiness.

3. There is a strong propensity in human nature to believe any other scheme of moral and religious sentiments, than that which is according to godliness. Men naturally love happiness, and as naturally hate holiness. (N. Emmons, D. D.)

A mercenary motive

A Christian lady in America, who has earnestly and prayerfully laboured to carry the gospel to the Mongolian laundrymen around her, at length succeeded in getting one of them to attend Sunday school and church regularly. The man was attentive and well-behaved, and the lady had great hopes of him. She tried to interest others in his welfare, too, and induced her friends to patronise his laundry. Visiting him at his home a few days ago, she received a warm welcome. John gave her to understand that he enjoyed very much attending the Sunday school, information that was exceedingly gratifying. Anxious, however, to receive more practical demonstration of the influence of the school upon him, she asked him if he did not think it did him good. Yi, yi! came the convincing response, washee fol le whole conglogation. The Chinamans idea of getting good is not an uncommon one; unhappily, it is the motive of many a church connection.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 3. If any man teach otherwise] It appears that there were teachers of a different kind in the Church, a sort of religious levellers, who preached that the converted servant had as much right to the master’s service as the master had to his. Teachers of this kind have been in vogue long since the days of Paul and Timothy.

And consent not to wholesome words] Healing doctrines-doctrines which give nourishment and health to the soul, which is the true character of all the doctrines taught by our Lord Jesus Christ; doctrines which are according to godliness-securing as amply the honour and glory of God, as they do the peace, happiness, and final salvation of man.

All this may refer to the general tenor of the Gospel; and not to any thing said, or supposed to have been said, by our Lord, relative to the condition of slaves. With political questions, or questions relative to private rights, our Lord scarcely ever meddled; he taught all men to love one another; to respect each other’s rights; to submit to each other; to show all fidelity; to be obedient, humble, and meek; and to know that his kingdom was not of this world.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

If any man teach otherwise; if there be any person who either more publicly or more privately shall take upon him to instruct people otherwise.

And consent not to wholesome words: what he means by wholesome words his next words show; they are called wholesome because they tend to prevent the sickness of sin, or to cure the soul of its spiritual distempers.

Even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; words either spoken by Christ, or from Christ, or tending to his honour and glory, or to the promoting of piety and godliness, or which are according to the rule of godliness.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3. teach otherwisethan Idesire thee to “teach” (1Ti6:2). The Greek indicative implies, he puts not a merelysupposed case, but one actually existing, 1Ti1:3, “Every one who teaches otherwise,”that is, who teaches heterodoxy.

consent notGreek,“accede not to.”

wholesome“sound”(1Ti 1:10): opposed to thefalse teachers’ words, unsound through profitless science andimmorality.

words of our Lord JesusChristPaul’s inspired words are not merely his own, but arealso Christ’s words.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

If any man teach otherwise,…. Or another doctrine, as the Syriac version renders it; a doctrine different from what the apostle had now taught, concerning the duty of servants to their masters; as did the false teachers, who despised dominion or government; not only civil government, and so spoke evil of rulers and magistrates; and church government, and therefore reviled the apostles, elders, and pastors of churches; but family government, and encouraged disobedience to parents and masters; see 2Pe 2:10

or teach another doctrine, from that of the Bible, of Christ and his apostles:

and consent not to wholesome words: such as the doctrines of the Gospel; they are food to the saints, milk for babes, and meat for strong men; they are sweet and savoury food to a spiritual taste; they are nourishing, and the means of a spiritual growth; they are salutary and healthful; they have no corruption, taint, or poison in them:

[even] the words of our Lord Jesus Christ; the doctrines which he preached when on each, who was anointed with the Spirit of God without measure, to preach the Gospel, and by whom all the doctrines of grace and truth came; or the doctrines relating to Christ, to his person, offices, grace, righteousness, sacrifice and satisfaction; to what he is, has done, does, and will do.

And to the doctrine which is according to godliness. The whole Gospel is the mystery of godliness; it is the truth that is after it, and it has a tendency to promote true godliness in heart and life: even such is the nature of the more distinguishing doctrines of it, which are charged with licentiousness; as the doctrine of eternal and personal election; for though it is not of works, but of grace, yet holiness is a means fixed in election, and an end secured by it; it is the source and spring of all real holiness; holiness of heart is an evidence of it to believers themselves; and holiness of life is an evidence of it to the world; nor can anything more powerfully engage men to it than the consideration that they are chosen of God to grace and glory. The covenant of grace, which is absolute and unconditional, provides for both internal and external holiness; and the promises of it, under the influence of grace, powerfully operate in the minds of believers, to the cleansing of them from all impurity of flesh and spirit, and to the perfecting of holiness in the fear of the Lord: and so the doctrines of free justification, by the righteousness of Christ, which does not make void the law, nor discourage good works; and of Christ’s bearing the sins of his people, and making satisfaction for them, that they being dead to sin might live unto righteousness; and of redemption of them by the blood of Christ from sin, Satan, and the law, which is done that they might be a peculiar people, zealous of good works; and of the effectual calling of them, which is with an holy calling; and of their final perseverance in grace and holiness, are all of them doctrines according to godliness, and greatly encourage and promote it: now, whoever does not accede to these truths, and acquiesce in them, but differs from them, and teaches the reverse of them, he is a false teacher, and is all that the apostle says in the next words.

Fuente: John Gill’s Exposition of the Entire Bible

Teacheth a different doctrine (). See 1:3 for this verb, present active indicative here in condition of first class.

Consenteth not ( ). Also condition of first class with instead of . (old verb, to come to, to approach, with dative) is common enough in N.T. (Heb 4:16; Heb 7:25, etc.), but in the metaphorical sense of coming to one’s ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott).

Sound words ( ). See 1:10 for .

The words of our Lord Jesus Christ ( ). Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock’s opinion like 1Tim 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1Cor 11:23) or objective genitive about Jesus like 2Tim 1:8; 1Cor 1:18.

According to godliness ( ). Promoting (designed for) godliness as in Tit 1:1.

Fuente: Robertson’s Word Pictures in the New Testament

Teach otherwise [] . See on ch. 1ti 1:3.

Consent [] . Lit. draw nigh. To approach as one who confidingly accepts another’s proffer. Hence, to assent to. Comp. Act 10:28; 1Pe 2:4; Heb 4:16; Heb 10:22. Often in LXX, and habitually in the literal sense. The figurative sense, Sir. 1 27, 30; 4 15; Heb 6:26. o P. The phrase only here.

Of our Lord, etc. Either concerning our Lord, or spoken by him. Probably the latter, according to N. T. usage, in which word of the Lord or word of God commonly means the word that proceeds from God. The phrase words of our Lord Jesus Christ only here.

Doctrine which is according to godliness [ ] . The phrase only here. See on 1Ti 1:10. For eujsebeia, on 1Ti 2:2.

Fuente: Vincent’s Word Studies in the New Testament

1) “If any man teach otherwise” (ei tis eterodidaskalei) If anyone should teach differently,” or in conflict with this position regarding slave or, servant -master relationship, in conflict with what Paul had taught them, Gal 1:8.

2) “And consent not to wholesome words” (kai me proserchetai hugiainousin logois) “And does not consent, or come of his own accord to practical words,” also referred to as sound words, 2Ti 1:13.

3) “Even to the words of our Lord Jesus Christ” (tois tou kuriou hemon iesou christou) “To words of the Lord Jesus Christ.” The words, instructions of Paul, he asserts, are those of Jesus Christ, by inspiration.

4) “And to the doctrine” (kai te didaskalia) “And to the teaching or doctrine,” 2Co 13:2-3; the teachings or doctrines of Christ Paul had previously preached to Timothy and the church at Ephesus.

5) “Which is according to godliness; (kat’ eusebeian) “According to piety or godly behavior.” Paul’s preaching and teaching was after the pattern or mold of Jesus Christ, as he received it from Him, Gal 1:11-12; Gal 1:15-16; Gal 1:23.

Fuente: Garner-Howes Baptist Commentary

3 If anyone teacheth differently 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. 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 words 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.

And to the doctrine which is according to godliness This 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.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXPLANATORY NOTES

1Ti. 6:3. Teach otherwise.R.V. teacheth a different doctrine. Wholesome words.R.V. sound [margin, Gr. healthful] words.

1Ti. 6:4. Doting about questions.R.V. margin, sickin contrast to the healthful words of the Lord Jesus.

1Ti. 6:5. Perverse disputings.A. V. margin, gallings one of another. R.V. wranglings. Supposing that gain is godliness.Men may choose mammon rather than God, but we can hardly suppose they mistake one for the other, as this translation says. R.V. corrects thissupposing that godliness is a way of gain.

MAIN HOMILETICS OF THE PARAGRAPH.1Ti. 6:3-5

The Vagaries of False Teachers

I. Ignore the wholesome doctrines of the Divine Teacher (1Ti. 6:3).There is no possible folly that the unregenerate mind will not adopt and eagerly champion as if it were the soberest truth. Christ is Himself the Truth in its highest and most complete embodiment, and His words are full of invigorating moral health. The teacher who has no regard for the teachings of Christ, but is carried away with the crude, unshapen fancies of his own brain, deceives others and is himself deceived. No wonder that the mind that cherishes unwholesome doctrines becomes itself diseased, and its high-flown theories are but the ravings of a fanatic.

II. Are a compound of pride and ignorance.He is proud, knowing nothing (1Ti. 6:4). He is wrapt in smoke, darkened with the fumes of his inordinate self-conceit. The man who boasts of superior knowledge betrays his utter ignorance; and ignorance is the foster-parent of pride. True knowledge makes a man modest and humble. The wisest men feel that they know nothing compared with what they are capable of knowing. A man who was regarded as a marvel of learning once said: I seem to myself like a basket in which are being carried away the fragments of a hotela bit of this, the fag-end of that, and all sorts of things jumbled up together. I do not know anything except little fragmentary parts of this, that, and the other.

III. Are the occasion of meaningless controversy and quarrelsomeness.Doting about questions and strifes of words perverse disputings of men of corrupt minds, and destitute of the truth (1Ti. 6:4-5). Controversy is valueless where there is a lack of knowledge and exact definition. Words are but wind, unless there is the clear recognition of substantial and unvarying truth. Reckless controversy raises more disputes than it settles, and generally intensifies the quarrel. A corrupt heart reappears in corrupt speech. A question of mere words creates endless confusion, envyings, and strife.

IV. Are the prolific offspring of an utterly false conception of godliness.Supposing that gain is godliness (1Ti. 6:5). Godliness was espoused and advocated by the false teachers as a means of gain. There is nothing more despicable than to make money out of religion, or to be religious because of the gains it brings. The love of gain endangers righteous principles. An old Elector of Brandenburg once said to the Duke of Saxony, How do you manage to coin so much money, you princes of Saxony? Oh, replied he, we make money by it. And so they did, by the quantity of alloy they put into their coin. Godliness is gain; but gain is not godliness.

V. Are to be deliberately shunned.From such withdraw thyself (1Ti. 6:5). To be associated with tricksters, whether in religion or commerce is to lose caste. We are to avoid the appearance of evil, and have no fellowship with the unfruitful works of darkness.

Lessons.

1. Error is a wicked caricature of truth.

2. Ignorance may be detected by its proud pretensions.

3. Godliness and false doctrine are antagonistic.

GERM NOTES ON THE VERSES

1Ti. 6:3-5. The Provision made in the Plan of Salvation by the Free Grace of God through Faith to secure the Interests of Morality and promote Holiness of Life.

I. The state of mind of any man and also his outward conduct are necessarily influenced by what he believes, so far as it may be of a nature fitted to influence him, and all the doctrines revealed in Scripture are fitted by their nature to produce each its own specific effect on his heart and conduct; and if these doctrines were clearly understood, firmly believed, and at liberty to produce their full effects upon his soul, the result would be a character similar in all respects to the character of our Lord Jesus Christ.

II. In the plan of redemption provision is made for enlisting the powerfully operative affections of love and gratitude on the side of holiness.

III. The scheme of redemption unites us to Christ in several relations which contain in them the basis of certain combinations of affections and principles which are most operative in human affairs.

1. Christs redeemed people stand related to Him as children to their parents, and thereby a foundation is laid for their being animated by the spirit of children.

2. Are united to Him on the footing on which a wife is united to her husband.

3. In the relation of soldiers to their general and sovereign.Anonymous.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Text 6:310

3 If any man teacheth a different doctrine, and consenteth not to sound words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; 4 he is puffed up, knowing nothing, but doting about questionings and disputes of words, whereof cometh envy, strife, railings, evil surmisings, 5 wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way of gain. 6 But godliness with contentment is great gain: 7 for we brought nothing into the world, for neither can we carry anything out; 8 but having food and covering we shall be therewith content. 9 But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition. 10 For the love of money is a root of all kinds of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows.

Thought Questions 6:310

217.

A preacher should guard his heart with all diligence, that his motives for service be pureif he deviates from the plain teaching of the Scripture can we say it is because of pride? Read 1Ti. 6:3-4 carefully.

218.

Are we to understand from 1Ti. 6:3 that Paul is speaking of the actual words of Jesus as recorded in the four gospels, or does he refer to something else?

219.

What is the meaning of the expression the doctrine . . . according to godliness. Does this mean the doctrine leads to godliness, or proceeds from godliness?

220.

Does Paul mean to say that everyone who teaches false doctrine does so because of pride? Cf. 1Ti. 6:4.

221.

How did such a one become sick? In what sense does he know nothing?

222.

Why would we naturally expect evil results from false teachings? Cf. 1Ti. 6:4 b.

223.

Paul says some men are corrupted in mind. Explain.

224.

How would anyone imagine that godliness was a way of gain?

225.

Can we have godliness without contentment? Can we have contentment without godliness? Explain.

226.

To believe 1Ti. 6:7-8 will produce contentment with our godliness. Explain why.

227.

Do you know of anyone who is completely satisfied with only food and covering?

228.

Please notice who is discussed in 1Ti. 6:9. Does this apply to the present day preacher? There are many more who want to be rich than those who are troubled with actual riches. Which is the worst?

229.

What is the difference between the temptation, and a snare in 1Ti. 6:9?

230.

Why compare those who are minded to be rich with drown men in destruction? Show the points of similarity,

231.

Does this verse say (1Ti. 6:10) that money is the root of all evil? What does it say?

232.

In a very specific manner show how the love of money leads away from the faith, Remember, this can mean the preacher.

233.

What picture is presented to your mind in 1Ti. 6:10 b? i.e.: have pierced themselves through with many sorrows.

Paraphrase 6:310

3 If any one teach differently, by affirming, that under the gospel slaves are not bound to serve their masters, but ought to be made free, and does not consent to the wholesome commandments which are our Lord Jesus Christs, and to the doctrine of the gospel, which in all points is conformable to true morality,
4 He is puffed up with pride, and knoweth nothing either of the Jewish or of the Christian revelation, although he pretends to have great knowledge of both; but is distempered in his mind about idle questions and debates of words, which afford no foundation for such a doctrine, but are the source of envy, contention, evil speakings, unjust suspicions that the truth is not sincerely maintained.
5 Keen disputings carried on contrary to conscience, by men wholly corrupted in their mind, and destitute of the true doctrine of the gospel, who reckon whatever produces most money is the best religion. From all such impious teachers withdraw thyself, and do not dispute with them.

6 But godliness, with a competency of food and raiment, (1Ti. 6:8) is great gain, as it makes us happy both in the present life and in that which is to come; neither of which riches can do.

7 For we brought nothing into the world with us; and plain it is, that neither can we carry anything out of it. Things which we must leave behind us, cannot make us happy in the other world.
8 Wherefore, having food and raiment, and lodging, let us therewith be contented; banishing, as godly persons ought, immoderate desires of things not necessary, and which can be enjoyed only in this life,
9 But they who, not contented with food and raiment, are bent on being rich, fall into great temptations and snares in the pursuit; and, in the enjoyment of riches, into many foolish and hurtful lusts, which plunge men into destruction here, and into eternal perdition hereafter.
10 I have spoken thus sharply against covetousness, because the love of money is the root of all the sinful passions and actions of men; as may be seen in the false teachers, some of whom, eagerly desiring money, have wholly corrupted the doctrine of the gospel, and have pierced themselves all around with many sorrows, occasioned by the stings of conscience and the fears of punishment.

Comment 6:310

1Ti. 6:3. The concluding section of this letter is addressed to the personal needs of Timothy as a minister. He writes first of the motives of the minister. One wrong motive is pride, which is stated in 1Ti. 6:4. The results of such an unworthy motive are given in 1Ti. 6:3 : (1) He will teach a different doctrine. (2) He is not satisfied with the healthy words of the gospel. (3) Nor does he want a teaching that produces godliness. A love for self and position, produces a message to satisfy self and those who would be foolish enough to follow.

To advance self as an authority we must discount Gods Word as the only source of authority. When such happens we can be sure such teaching as will be given will not produce healthy, strong Christians, but stunted and diseased heretics. When God and His Son are not the center of our motive for preaching, we can know the products of our preaching will not be godly.

1Ti. 6:4. This verse discusses the cause for the results of 1Ti. 6:3 : in one word it is pride, but in its ramifications it can be described as: (1) Puffed up (2) Knowing nothing (3) Sick on questionings and disputes of words. Further results of such pride: (1) envy (2) strife (3) railing (4) evil surmisings. We shall discuss briefly these words in order: Puffed up means to inflate, to besmog. Truly, the inflated ego will put anyone in a fog, Knowing nothing is given in the sense of ignorance of the very basic tenets of the Christian faith; such a man has not even started to learn, for a learner or disciple will first deny himself, and take up his cross to follow Christ. Doting or sick about questionings and disputes. It is a little difficult to say whether such are sick because of such questionings and disputes, or because he is sick he disputes and questions. We prefer the former.

How deceptive is error? Neither those who are in error nor those who follow errorists find what they seek. The leader imagines he will find a measure of peace and powerthe followers look for security, and a new spiritual insightwhat is found?: envy, strife, railings, evil surmisings. Those who do not trust God find it difficult to trust anyone elseeven themselves. Such an evil brood keeps coming forth from those in error,

1Ti. 6:5. In the latter half of this verse we have another wrong motive, avarice. The rest of this section, i.e. 610, carries a discussion of those who are minded to be rich. The results of pride and avarice are difficult to separateindeed they overlap one another. Both pride and money-love proceed from a diseased mind, Satan has robbed them of the truth. Could it be that anyone could enter the holy service of God and His Son with the low purpose of making money? To such, acquainted with the history of the church and present circumstances, such a question sounds naive indeed. This is an ever present temptation. When such offers are considered, please remember, to accept such is an admission of mind-corruption and truth-robbery.

1Ti. 6:6. To balance the scale of values, Paul adds that in godliness there is great gain. The principle of gain through godliness is true. But this godliness must be genuinein it, and in it alone we must find our self-sufficiency. The contentment others seek in money, we must find in fellowship with God through Christ.

1Ti. 6:7. Here is an axiom declared and emphasized by many, ancient and modern, profane and divineThere are no pockets in a shroud. we shall take out of this world exactly what we brought innothing! Why should our time and energies be spent on those things which perish with the using? The very things we have prepared for contentment will not bring it, even if we are afforded the opportunity to try them; which we many times are not. Happiness is within, not without.

1Ti. 6:8. This verse pre-supposes we have seen the emptiness of striving after soul satisfaction in the husks of material possessions. When once we are thoroughly persuaded that security, peace, and hope, are not found in riches, we are ready to be shown just where they can be found. Man never gives up in his search for hope, happiness and security. When these are found in Jesus and His kingdom service, how shall we balance the natural need for food and shelter? When we have enough to eat, and covering for our body and head, we are satisfied. What were the creature comforts of our blessed Lord? and yet He is our example in successful living. When shall we follow Him?

1Ti. 6:9. There are men driven by various types of desires; but of all the desires, the lust to be rich is at once the most popular and perilous. Such men are here described as an animal who has fallen into a trap from which he cannot escape. The bait is taken, and the trap springs to take its victim. What a sore trial man brings upon himself when once he reaches after the illusive pot of gold. Money was never intended to be an end, only a means. Money can be a wonderful servant, but what a monster for a master! Once we open the door to money-love, there are many related sins to entertain. Pride, honor, power, popularityall must be consideredall are foolish and hurtful. Paul changes the figure from an animal trap to a struggling swimmer. The swimmer struggles to save himself, but all who watch know he has spent his strength and is drowning. He is about to go down for the last time. What a tragic picture. But when we remember the drowning is in the lake of fire, and the death is eternal, we are indeed sad! How hard it is for a rich man to enter the kingdom of heaven, or for those who are eager to be rich.

1Ti. 6:10. This is a conclusion to the foregoing verse, and a warning to Timothy. At the base of this evil tree of many sorrows, you shall find the root of money-love. To follow after mammon is to leave the faith. We have but one life to investwhen we use it up in the pursuit of money, or what money can give, we have no time or energy left for God. We have not only forsaken the service required of the faithful, but we have forsaken the basic tenet of the Faithdeny yourself. How gradual and easy it is to be led astray by money-love. What seems to be an advantage becomes a terrible disadvantagewhat we intended to use is using uswhat we hoped was a bed of ease has become a couch of spears. The love of money will obligate us to fulfill our commitments. One after another, sorrow upon sorrow pierces our hearts. This is spiritual suicide!

Fact Questions 6:310

169.

What is the general content of this, the closing section of this letter?

170.

State two results of pride as a false motive for Christian work.

171.

Explain the meaning of puffed-up, and doting.

172.

Show the deception of error.

173.

Both pride and money-love proceed from one sourcewhat is it?

174.

Explain how godliness offers great gain.

175.

Why mention that we brought nothing into the world and we will take nothing out?

176.

How is our Lord an example in the use of creature comforts?

177.

How describe those who are minded to be rich? Why?

178.

Show how the love of money leads to spiritual suicide,

Fuente: College Press Bible Study Textbook Series

(3) If any man teach otherwise.Without confining the reference strictly to what had just been taught respecting the duty of Christian slaves, there is little doubt but that some influential teaching, contrary to St. Pauls, on the subject of the behaviour and disposition of that unhappy class was in the Apostles mind when he wrote the terrible denunciation contained in these three verses against the false teachers of Ephesus. Schismatic and heretical preachers and writers in all ages have sadly hindered the progress of true religion; but in the days of St. Paul, when the foundation-stones of the faith were being so painfully laid, there seems to have been a life-and-death contest between the teachers of the true and the false. In this passage St. Paul lays bare the secret springs of much of this anti-Christian doctrine. There is little doubt but that at Ephesus there existed then a school, professedly Christian, which taught the slave who had accepted the yoke of Christ to rebel against the yoke of any earthly lord. Hence the indignation of St. Paul. If any man teach otherwise, different to my interpretation of the rule of Christ, which bids us bear all with brave patience, with loyal fortitude.

And consent not to wholesome words, even the words of our Lord Jesus Christ.The Apostle, no doubt, was referring to well-known sayings of the Redeemer, such as Render unto Csar the things that are Csars, or Blessed are the meek, for they shall inherit the earth, or If any man will follow me, let him take up his cross daily, and follow me; But I say unto you, resist not evil, Love your enemies, pray for them which despitefully use you. It was upon such sublime sayings as theseno doubt, current watchwords in all the churchesit was upon the spirit of the Sermon on the Mount that St. Paul based his teaching and grounded his advice to the slaves in the flock of Christ. But the false teachers, who would be Timothys bitterest and most determined foes at Ephesus, would not consent to these wholesome words, though they were the words of the Lord Jesus Christ.

To the doctrine which is according to godliness.These self-willed men, in consenting not to the sublime words of Christ, at the same time refused to acquiesce in the doctrine which insisted upon a holy life: for Christian truth is inseparable from purity, single-heartedness, self-forgetfulness, brave patience.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

3. Teach otherwise Said here in concluding, as in 1Ti 1:3 in commencing. A general refutation of the errorists, as opposing against Christianity a system of technical notions, abounding in words without meaning, adverse to actual piety, and with none but mercenary motives.

Wholesome Healthful, as opposed to doting; that is, unhealthful, or morbid.

Words of Christ Their teaching contradicted the health-giving teaching of the historical Jesus of the gospels, and contradicted godliness, piety of heart.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘If any man teaches a different doctrine, and does not adhere to sound words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness,’

And the reason that he had to teach them was because if anyone taught anything contrary to ‘sound words’, that is, the recognised teaching of the Apostles (Gal 2:2), or taught a ‘different doctrine’ (compare 1Ti 1:3) from Paul, he was demonstrating that he did not consent to such ‘sound words’, that is, words which truly declared and revealed the truth. He then points out that these are also in line with what our Lord, Jesus Christ Himself taught. His claim is thus that his own teaching, unlike that of these false teachers, is solidly based on that of the Lord, Jesus Christ. The heretics claimed to have advanced on His known teaching by introducing ‘mysteries’, but Paul calls all men back to His known teaching, as known and recorded in all the churches.

‘And to the doctrine which is according to godliness’. And that teaching provides the basis for true piety, for true religion, for being pleasing to God, for truly fulfilling their obligations towards God and man.

Fuente: Commentary Series on the Bible by Peter Pett

A Description Characterizing the Errorists.

v. 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,

v. 4. he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,

v. 5. perverse disputings of men of corrupt minds and destitute of the truth, supposing that gain is godliness. From such withdraw thyself.

The apostle has finished his table of duties concerning the work of Christians in the various stations, and now finds it necessary to expose the false position of the errorists also with reference to questions of life: If any man teaches otherwise and does not adhere to the wholesome words of our Lord Jesus Christ and to the teaching that agrees with godliness, he is conceited, understanding nothing. The apostle knows that the doctrine which he was teaching was right and true; this he had emphasized with still greater force upon other occasions, 1Co 11:23; 1Co 15:3. If any person, therefore, has the temerity to differ from him in the proclamation of faith and love, in the teaching of justification and sanctification, he belongs to a class opposed to Christ. He does not assent, he does not adhere to the wholesome words of Christ; he does not apply himself properly to that teaching which agrees with godliness, which is in agreement with Christ’s demands concerning true righteousness of life. The right doctrine is preached without a shadow of selfish interests, always looking forward to the edification and sanctification of the hearers. Paul’s jealousy for the honor of God was so great that it caused him to express his criticism in very sharp terms; for he says that such errorists are ignorant from conceit. Their spiritual condition of foolishness is the result of their moral attitude, of their boundless conceit concerning their own knowledge and ability. They had no understanding of those principles, those fundamentals, in which they pretended to possess all knowledge.

The apostle now continues his characterization from the positive side: But [they] have a morbid passion for questionings and strifes of words, out of which come envy, strife, blasphemies, evil opinions, quarrellings of men that are affected in mind and deprived of the truth, supposing godliness to be a source of gain. This sentence is an excellent description of the sectarian enthusiasts of all times. They have a morbid, feverish passion for all manner of questionings; they like to be occupied with apparently abstruse reasonings, with matters that are of no value in doctrine, but serve only for vain disputings. This is an abnormal, a morbid condition, always dangerous where the Word of God is concerned. And the result of such empty disputings is envy, mutual mistrust, and disfavor of people that are jealous of one another, culminating in quarrels, no one being able to claim the victory for lack of sound arguments. Then follow blasphemies, the one party promptly spreading slanderous reports about the other, each one trying to harm the reputation of the other; evil opinions, insinuations, one accusing the other of impure motives and misrepresenting the situation; and finally quarrellings, constant friction between people that are depraved in mind, that cause them all to be heated to an uncomfortable degree. No wonder that the idea is found with such persons according to which they suppose godliness, piety, the Christian religion, to be a source of income. The false teachers were careful to arrange for payment in advance for their dubious teaching, probably haggling over the price which they expected for their services, while Paul’s attitude was one of the most unselfish devotion and service. The entire situation brought about by the manner of the errorists was one which naturally tended to fill St. Paul with the deepest disgust, for which reason he also writes to Timothy that this is a notion, a false opinion, on their part, thus including a warning to all faithful ministers not to be found in a similar condemnation.

Fuente: The Popular Commentary on the Bible by Kretzmann

1Ti 6:3. And consent not to wholesome words, Or do not adhere, or give heed to wholesome words, &c.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Ti 6:3-5 . Description of the heretics.

] On , comp. 1Ti 1:3 ; often occurs in the epistle for or the like; comp. 1Ti 3:5 , 1Ti 5:8 ; the thought is given in its most comprehensive form.

. . .] defines more exactly, characterizing it as opposed to the pure doctrine of the gospel, as a preaching therefore of heresy (not merely “of a doctrine which has not the quality of being pious” (!), Hofmann).

is used of mental agreement, and is equivalent to “agree with” (de Wette, Wiesinger, van Oosterzee); comp. Philo, de Gigantt . p. 289: . On , comp. 1Ti 1:10 . Hofmann arbitrarily explains the word by: “devote oneself to a thing; employ one’s pains on it.” If is the correct reading, then it is to be explained: “and does not hold fast by sound words.” The genitive . . . gives the source from which the proceed. ] an epexegetic addition to what preceded. The expression is not, with Leo and Wiesinger, to be explained by: doctrina ad pietatem ducens; rather expresses the relation of correspondence, suitability (van Oosterzee). By is meant Christian piety. 1Ti 6:4 . ] comp. 1Ti 3:6 . [199] With this word begins the apodosis, which Wegscheider, Mack, and others find expressed only in . , which words we can hardly consider genuine. (comp. 1Ti 1:7 ), the participle is not to be resolved into “although;” all the more that conveys a suggestion of dumbness. Their knowledge, on which they, presume, is limited to fables, and does not penetrate into the truth.

] , in contrast with in 1Ti 6:3 .

. . . gives the sickness of which he is ill (comp. Plato, Phaedr. p. 288: ; Winer, p. 379 [E. T. p. 506]). Luther, not clear: “diseased in questions;” Stier, correct: “diseased with .”

On , comp. 1Ti 1:4 ; the addition of denotes more exactly the nature of the . Calvin: nominat contentiosas disputationes de verbis magis, quam de rebus, vel (ut vulgo loquuntur) sine materia aut subjecto. The word (occurring only in later Greek) is . ., the verb , 2Ti 2:14 .

Hitherto he has described the “condition of soul among the ” (Wiesinger); the consequences of their . and ., particularly the destructive tendencies, are given in what follows: . . .] , , [200] , form a climax. and are wrongly understood by Chrysostom of conduct towards God. On the latter expression, equivalent to “wicked suspicion” (Luther), see Wisd. 3:24; the word is . . in the N. T. Hofmann wishes to separate from , and to connect it with the next word, “because in itself means suspecting evil.” But, on the one hand, has often the simple meaning “conjecture” ( e.g. Act 13:25 ; also in classic Greek); and, on the other hand, “the suspicion of something evil,” and “the evil, wicked suspicion,” are by no means identical things. 1Ti 6:5 . ] This word and (according to the usual reading) are not equivalent, as Heydenreich thinks; see Winer, p. 96 [E. T. p. 126]. The distinction between and is to be maintained. means, in regard to time: “its consumption, pastime, occupation;” with the prefix there is added the idea of idle, useless, so that denotes the useless occupation of time. The word (only in later Greek) means: “wrangling, dispute;” serves to intensify the meaning, hence is equivalent to “ continuous or violent wraingling ” (de Wette). Luther translated it: “scholastic disputes.” As the idea of strife has been given already by , we might be inclined to consider the Rec. to be the original reading, were the evidence for it not too weak. The same may be said of the reading , which Hofmann, without sufficient ground, maintains to be “what was originally written.” At any rate, the idea “continual wrangling” is not so identical with that of “strife” ( ) as to prevent them from being used together. [201] Reiche paraphrases the reading as equivalent to per quae, nempe vitia morbosque animi vs 4, exoriuntur rixae et certamina, etc.; but is not equivalent to per quae, and the previous is against this construction.

] Regarding this accus., see Winer, p. 205 [E. T. p. 287]; comp. 2Ti 3:8 (Xenophon, De Exped. Cyri , iv. 259: ): “ whose understanding is destroyed .”

] “ who have been robbed of the truth .” This and the previous participial clauses indicate that formerly the heretics had their understanding sound, and were in possession of the truth, but that they had lost both these jewels, according to 1Ti 4:1 , by the influence of demons. It should never have been denied that they who are thus described were actual heretics.

The next clause adds another peculiar characteristic, which proves the . . .: ] (only here and at 1Ti 6:6 ; comp. Sir 13:19 ; Sir 14:2 ) is equivalent to “ means of gain ,” i.e. a business bringing gain; Luther: “trade.”

Wegscheider wrongly explains as equivalent to . The idea is to be kept in its proper meaning; although that which the heretics made to appear was not , but only the appearance of it (2Ti 3:5 : ), by means of which they sought to make earthly gain (Tit 1:11 ).

As to the construction, it seems most natural to make the substantive at the beginning of the verse dependent on , 1Ti 6:4 , along with the substantives before it. Hofmann, on the contrary, thinks it curious, “that besides the bad things already mentioned, there should also be named those with whom they occur;” and he wishes rather to regard (which he reads) as in apposition to , just as in Jas 3:8 , where the nominative stands in apposition to the previous accusative as a kind of exclamation. This construction is possible, but it is by no means necessary, and from the structure of the sentence not even probable.

The last remark furnishes the apostle with an opportunity for a digression on Christian contentment. [202]

[199] Hofmann thinks that does not here, as in 1Ti 3:6 , contain the idea of darkness, since “Paul means to express regarding the schismatics an opinion, not in regard to their moral, but in regard to their spiritual condition.” This opinion is contradicted by the fact that in what follows . . . manifestly denotes a moral fault.

[200] Clemens Al. Stromata , vii. p. 759: .

[201] Oecumenius explains the expression , and Chrysostom says likewise: , . The meaning “provocations” (Mack), and this other: “wicked and hurtful meetings or clubs” (Heinrichs), can he assigned neither to nor to .

[202] Hofmann’s opinion, that the deductions following are not occasioned by the conduct of the heretics, but by Timothy’s conduct, are not warranted by the exhortation in 1Ti 6:11 : .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2234
THE GOSPEL PRODUCTIVE OF GOOD WORKS

1Ti 6:3. The doctrine which is according to godliness.

THE objections which men urge against the doctrines of the Gospel, originate for the most part in their aversion to its precepts. The restraint which it imposes on their actions is irksome to them. They wish to follow the impulse of their passions, or the dictates of self-interest: and when they are checked in their progress, they complain, that the path marked out for them is too strait, and the yoke which we would put upon them is too heavy.
St. Paul is giving directions for the conduct of masters and servants towards each other: but, however wholesome his words were, he foresaw that some would not consent to them, notwithstanding they were the words of Christ himself, and in perfect unison with the Gospel, which was, in that, as well as in every other respect, a doctrine according to godliness. He then proceeds to animadvert upon such characters, and to shew, that their dislike to the injunctions given them was owing only to their own pride, and ignorance, and love of sin.
The expression contained in the text is peculiarly worthy of our attention. It gives a just, and very important view of the Gospel; to illustrate and confirm which is the intent of this discourse.
In order to prove that the Gospel is indeed a doctrine according to godliness, let us consult,

I.

Its doctrines

We might, if our time would admit of it, illustrate this in every one of the doctrines of our holy religion. But we shall confine ourselves to,

1.

The representations which it gives us of God

[The systems of religion which obtained among the heathen, were calculated rather to promote, than to repress, iniquity: for even their gods themselves, according to their own representation of them, were monsters of iniquity. But our God is holy and just; so holy, that he cannot look upon sin without the utmost abhorrence of it [Note: Hab 1:13.]; and so just, that he will never suffer it to pass unpunished [Note: Exo 34:7.].

If indeed these were his only attributes, men might sit down in despair, and take their fill of sin, because they would have no encouragement to depart from it. But there is mercy also with him, that he may be feared; yea, so rich is he in mercy, that none shall ever seek his face in vain.
How must the contemplation of such perfections tend to deter men from the commission of evil, and to foster in them every holy sentiment and desire!]

2.

The means which it prescribes for our reconciliation with him

[The leading feature of the Gospel is, that it proclaims pardon to penitent sinners, through the blood and righteousness of the Lord Jesus Christ.
Let any one reflect on this stupendous mystery, the incarnation and death of the Son of God; let him consider, that no less a sacrifice than that made by our incarnate God was sufficient to atone for sin; and will he then be willing to incur all the penalties of sin, and to bear them in his own person? Will not the tears and agonies of an expiring Saviour compel him to exclaim, If such things were done in the green tree, what shall be done in the dry? and will not the love of Christ in submitting to such an ignominious death, on purpose that he might redeem him from iniquity, have any influence on his mind? Will he readily trample on the blood that was shed for him, and crucify his Lord afresh by continuing in sin?]
Let us prosecute the same inquiry, in relation to,

II.

Its precepts

View the precepts relating to God and our neighbour
[The two great commandments of the law are confirmed and ratified by the Gospel, Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself. Now ran any man love God, and not endeavour to do his will? Or, if he make his own self-love the rule and measure of his love to others, can he willingly injure them in any thing or forbear to do them good? Would not an unfeigned love to these commands lay the axe to the root of all sin, and transform men into the very image of their God?]
View the directions which it gives for self-government
[The Gospel does not regulate the actions only, but the heart: it extends its dominion over all the most secret motives and inclinations; and requires every thought to be brought into captivity to the obedience of Christ. It makes no allowance for temptations, as though they extenuated the guilt of sin, or were an excuse for the commission of iniquity; but teaches us to heap coals of five on the bead of an enemy by acts of kindness, and not to be overcome of evil, but to overcome evil with good. It tolerates no kind or degree of sin, but enjoins us to cleanse ourselves from all filthiness both of flesh and spirit, and to perfect holiness in the fear of God. It requires us to be holy as God himself is holy, and perfect, even as our Father which is in heaven is perfect.
Can any one that considers these precepts, doubt what is the nature and tendency of the Gospel?]
Let us examine further,

III.

Its examples

It calls us to an imitation of,

1.

Our blessed Lord

[He was virtue itself embodied. Neither friends nor enemies could ever find in him the smallest spot or blemish. Under circumstances the most trying that can be imagined, he preserved the same serenity of mind, the same meek and heavenly disposition. While he was suffering the most injurious treatment, he was like a Jamb led to the slaughter: and in the very agonies of death, he prayed for nothing but blessings on the head of his cruel murderers. Now we are told, that in all this he set us an example, that we should follow his steps: and that all his followers must walk even as he walked.]

2.

His holy Apostles

[These were far inferior indeed to their Divine Master; yet were they bright patterns of every thing that was excellent and praise-worthy. As being men of like passions with us, they manifested on some occasions their infirmities: and, in these instances, they are warnings to us, and not examples. But, for the most part, they conducted themselves in a way that excites our highest admiration. And though on account of their defects we cannot follow them in every thing, yet we are called on the whole to tread in their steps, and to be followers of them, as they were of Christ.
Are not these sufficient proofs of the holy tendency of the Gospel?]

Infer
1.

How little reason is there for objecting to the Gospel as unfriendly to morality!

[Men ground this objection upon the doctrine of our being justified by faith only, without the works of the law. But if they would consider that that faith is always preceded by repentance, and followed by obedience, they would see that there was no foundation at all for their objection. If we said that people might live and die in an impenitent and disobedient state, and yet be saved by their faith, then there were good reason to condemn the Gospel which we preach: but while we maintain the character of God as it is exhibited in the Gospel, together with the obligation of its precepts, and the purity of its examples, no man need to tremble for the ark of God. A roof is not the less necessary to a house, because it is not to be laid as a foundation: nor are works less necessary, because they cannot justify us before God. Let them but stand in their proper place, and they are as necessary as faith itself.]

2.

How deluded are they who hold the truth in unrighteousness!

[There doubtless are many who profess to believe in Christ, while yet by their works they utterly deny him. There was one of this description even in the family of Christ himself. But will the faith which they exercise be sufficient to save them? No: their faith is dead, being alone: it is no better than the faith of devils: nor will it be productive of any benefit to their souls: yea rather, inasmuch as it argued light and knowledge, it will only enhance their guilt, and aggravate their condemnation. Let those who are not occupied in a careful imitation of their Lord, and an unreserved obedience to his will, know assuredly, that if, on the one hand, he that believeth shall be saved, so, on the other hand, the unrighteous shall not inherit the kingdom of heaven.]

3.

How great are the obligations of Gods people to walk circumspectly!

[The world will judge of the Gospel, not so much by what they hear, as by what they see. Now, though they have no right to act thus, we should be careful not to lay a stumbling-block before them. We should endeavour rather to make a good impression on their minds, and to give them no occasion from our conduct to speak evil of the truth itself. We should shew them by our lives, that their fears respecting the licentious tendency of the Gospel are groundless. By walking as it becometh saints, we should put to silence their ignorant objections, and constrain them to confess, that, however the Gospel may be dishonoured by its friends, or calumniated by its enemies, it is indeed a doctrine according to godliness.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

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;

Ver. 3. If any man teach otherwise ] , discover himself heterodox out of affectation of singularity, &c., as divers do in this licentious age; broaching things different from the received doctrine, as holding it, with Phocion, a goodly thing to dissent from others.

Consent not to wholesome words ] Words that have a healing property in them. The Scripture (as that library of Alexandria) may be properly said to be the soul’s medicine, . By the reading of Livy, Curtius, Aventinus, and other historians, many are said to have been recovered of various desperate diseases. 0 facile et beatum curationis genus, saith John Bodin (de Utilit. Historiae). But the reading of the Holy Scriptures doth a far greater cure than this upon the soul. King Alphonsus, cured of a fever by reading Quintus Curtius, cried out, Valeat Avicenna, vivat Curtius, Farewell medicine, well fare history. May not we better say so of these wholesome words, this doctrine according to godliness, purposely composed for the promoting of piety in the world?

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

3 5 .] Designation of those who oppose such wholesome teaching fervid indeed, and going further (see Prolegg.) than strict adherence to the limits of the context would require, but still suggested by, and returning to the context: cf. 1Ti 6:5 fin. and note. If any man is a teacher of other ways (see on ch. 1Ti 1:3 ; sets up as an adviser of different conduct from that which I have above recommended), and does not accede to (so a convert to the true faith was called : and we have in Origen, ii. 255 (Wolf), in the sense of just converted, and in ib. 395, . So also Irenus, in two places cited by Wolf: see also Philo in reff. There was therefore no need for Bentley’s conjecture, (see itacism in [1] , var. read.) or , or , though the use of these is commoner: see ch. 1Ti 1:4 reff. Cf. also Ellic.’s note) wholesome words (reff.), ( namely ) those of our Lord Jesus Christ (either, precepts given by Him respecting this duty of subjection, such as that Mat 22:21 , which however seems rather far-fetched: or words agreeing with His teaching and expressing His will, which is more probable), and to the doctrine which is according to (after the rules of) piety, he is (the apodosis begins here, not as Mack, al., with the spurious , 1Ti 6:5 ) besotted with pride (see ch. 1Ti 3:6 , note), knowing (being one who knows: not, ‘ although he knows’) nothing (not , which would be used to express the bare fact of absolute ignorance or idiotcy), but mad after (so Plato, Phdr. p. 228, , . Bengel and Wetst. quote from Plut. de laud. propr. p. 546 f, , de ira cohib. p. 460 d, . , insanire amore glori , vel sigillorum pretiosorum . See more examples in Kypke. “ with a genitive serves to mark an object as the central point, as it were, of he activity (e.g. 1Co 12:1 , the . formed as it were the centre of the ): the further idea of any action or motion round it is supplied by with the accusative. Cf. Winer, edn. 6, 47. e : Donalds. Gr. 482.” Ellicott) questionings (reff.) and disputes about words (see ref. The word is found only in ecclesiastical writers: see Wetst. Calv. explains it well, “contensiosas disputationes de verbis magis quam de rebus, vel, ut vulgo loquuntur, sine materia, aut subjecto”), from which cometh envy, strife, evil speakings (the context of such passages as Col 3:8 , shews that it is not blasphemy , properly so called ( , Thdrt.), but mutual slander and reproach which is here meant), wicked suspicions (not concerning God ( , Chrys.), but of one another: not “ ‘ opiniones mal ,’ quales Diagor, non esse Deum,” as Grot.), incessant quarrels ( – gives the sense of continuance; , primarily ‘ friction ,’ is found in later writers in the sense of irritating provocation, or hostile collision: so Polyb. ii. 36. 5, : xxiii. 10. 4, : see also iv. 21. 5; xxi. 13. 5; xxiv. 3. 4. According to the other reading, would give the sense of useless, vain, perverse, and would be disputation, thus giving the sense ‘perverse disputing,’ as E. V. Chrys., c., Thdrt., explain our word (c.): and Chrys. says, , ) of men depraved in mind (reff.; and see Ellic. on the psychology and construction) and destitute of the truth, who suppose that godliness is gain (lit., ‘a gainful trade,’ as Conyb.: see reff.: and therefore do not teach contentment and acquiescence in God’s providence, as in 1Ti 6:6 ; but strive to make men discontented, and persuade them to use religion as a means of worldly bettering themselves).

[1] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century . The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are: A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr 1 ; B (cited as 2 ), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; C a (cited as 3a ) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1 , it is to be understood, if no further statement is given, that C a altered it to that which is found in our text; C b (cited as 3b ) lived about the same time as C a , i.e. some centuries later than the original scribe. These are all that we need notice here 6 .

Fuente: Henry Alford’s Greek Testament

1Ti 6:3-21 . Thoughts about the right use of wealth are suggested by the slave problem, a mischievous attitude towards which is associated with false doctrine. If a man possesses himself, he has enough. This possession is eternal as well as temporal. This is my lesson for the poor, for you as a man of God (and I solemnly adjure you to learn and teach it), and for the rich.

Fuente: The Expositors Greek Testament by Robertson

1Ti 6:3 . : See note on 1Ti 1:3 .

: Blass ( Gramm . p. 514) notes this case of following with the indicative (supposed reality) as an abnormal conformity to classical use. The usual N.T. use, , appears in 1Ti 3:5 ; 1Ti 5:8 . In these examples, however, the is in the same clause as , not separated from it, as here, by a .

: assents to . The noun , proselyte, “one who has some over,” might alone render this use of defensible. But Ell. gives examples of this verb from Irenus and Philo; and Alf. from Origen, which completely justify it. The reading , which seems to derive support from the use of , 1Ti 1:4 , Tit 1:14 , has not exactly the same force; “to give heed,” or “attend to,” a doctrine falls short of giving in one’s adhesion to it.

: See on 1Ti 1:10 .

: This is in harmony with St. Paul’s teaching elsewhere, that the words spoken through the prophets of the Lord are the Lord’s own words. It is thus we are to understand Act 16:7 , “The Spirit of Jesus suffered them not,” and 1Co 11:23 , “I received of the Lord,” etc. The words of Jesus, “He that heareth you heareth me” (Luk 10:16 ) have a wider reference than was seen at first.

: See ref. and notes on 1Ti 1:10 , 1Ti 2:2 .

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 1Ti 6:3-10

3If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, 4he is conceited and understands nothing; but he has a morbid interest in controversial questions and disputes about words, out of which arise envy, strife, abusive language, evil suspicions, 5and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain. 6But godliness actually is a means of great gain when accompanied by contentment. 7For we have brought nothing into the world, so we cannot take anything out of it either. 8If we have food and covering, with these we shall be content. 9But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction. 10For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs.

1Ti 6:3 “If” This is a first class conditional sentence (which is assumed to be true) continuing the literary context from 1Ti 6:3 through 1Ti 6:5. There were false teachers who rejected Paul’s teachings (cf. 1Ti 1:3-7; 1Ti 4:1-3).

“advocates a different doctrine” This is the Greek term heteros, which means “another of a different kind.” The false teaching was a combination of Jewish legalism and Greek philosophy similar to that found in Colossians and Ephesians.

“and does not agree with sound words” See note at 1Ti 1:10.

“those of our Lord Jesus Christ” Paul asserts that the origin of the “sound words” is Christ’s teachings which were given to Paul. These false teachers rejected both Christ and His Apostles’ teachings.

“and with doctrine conforming to godliness” See note at 1Ti 2:2. Christ’s teachings always had godliness as their goal (cf. 1Ti 3:16). These false teachers tried to separate truth from life, justification from sanctification, the indicative (gospel truth) from the imperative (gospel godliness, see Special Topic at 1Ti 4:7). See SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION at 2Ti 2:21.

1Ti 6:4

NASB, NRSV”he is conceited”

NKJV, NJB”he is proud”

TEV”is swollen with pride”

This is a perfect passive indicative. The term is literally “smoke-blinded” by means of pride (cf. 1Ti 3:6; 1Ti 6:4; 2Ti 3:4). See SPECIAL TOPIC: VICES AND VIRTUES in the NT at 1Ti 1:9.

“but he has a morbid interest in controversial questions and disputes about words” There has been an ongoing emphasis on Timothy not being involved in these futile discussions of the false teachers (cf. 1Ti 1:3-4; 1Ti 4:7; 2Ti 2:14; 2Ti 4:4; Tit 1:14). I wonder how this would apply today?

The term “morbid” is literally “to be sick.” It came to be used metaphorically of an intense craving for something. These false teachers were not seeking godliness, but wanting esoteric knowledge about unrevealed areas or peripheral areas of truth. They wanted to argue over oblique doctrinal issues which only caused arguments and prideful divisions.

The older I get the more I know I do not know and the happier I am with less understanding! The main truths of Christianity are clear and repeated! Yet, somehow we strive to know “all” the details and implications and weave theological webs containing all the inferences of difficult, oblique, apocalyptic and prophetic passages. We glory in our detailed systems instead of our relationship with Christ. It may be harder for a dogmatic, systematic theologian to go through the eye of a needle than for a rich person!!

Preach the clear truths! Discuss the peripherals in love! Be gracious to all! Maturity will make us less judgmental and more Christlike.

1Ti 6:5 “men of depraved mind” Either (1) the entire context refers to the false teachers or (2) the first few verses refer to them and the rest refers to the consequences caused in the local house churches by their teachings (cf. Arichea and Hatton’s A Handbook on Paul’s Letters to Timothy and Titus, UBS). I think the young widows, and also possibly some slaves (cf. 1Ti 6:1-2), were surrogate speakers for the false teachers (cf. Gordon Fee’s First and Second Timothy and Titus in the New International Biblical Commentary Vol. 13).

“deprived of the truth” Both of these last phrases are Perfect passive participles, implying a settled state of mind and heart brought about by an outside agent, probably the evil one (see Special Topic at 1Ti 3:6). He is the father not only of lies, but also of religious speculation and theological elitism. See Special Topic: Truth at 1Ti 2:4.

NASB”who suppose that godliness is a means of gain”

NKJV”who suppose that godliness is a means of gain”

NRSV”imagining that godliness is a means of gain”

TEV”They think that religion is a way to become rich”

NJB”imagine that religion is a way of making a profit”

This seems to involve one of two things: (1) the false teachers taught a theology of success and possessions or (2) they charged for their teaching (cf. Tit 1:11; 2Pe 2:3). Number 2 is probably more likely.

The King James Version adds a phrase at the end of 1Ti 6:5, “from such withdraw thyself,” but this only occurs in the Corrector of the fifth century Greek uncial manuscript D. It does not occur in the more ancient manuscripts , A, D*, F, or G. The UBS4 gives the shorter text an “A” rating (certain).

For “godliness” see Special Topic at 1Ti 4:7.

1Ti 6:6 “when accompanied by contentment” This word basically involves not prideful self-sufficiency, but the Holy Spirit-encouraged sufficiency that comes not from circumstance or personal resources, but dependence on God in Christ (cf. Php 4:11-13).

1Ti 6:7 “For we have brought nothing into the world” This may be an allusion to several OT passages (cf. Job 1:21; Psa 49:17; Ecc 5:15). It gives a rationale for the statement in 1Ti 6:6. 1Ti 6:6; 1Ti 6:8 are similar to statements found in the Greek Stoic philosophers. Paul was familiar with these moralists. Many of his lists of sins and virtues are also similar to these Greek writers. See Special Topic: Paul’s Use of Kosmos at 1Ti 1:15.

The KJV adds “and it is certain” for “because.” This addition appears in MSS cf8 i2 and D2, as well as some Old Latin, Vulgate, and Syrian versions. MS D and some Old Latin, Vulgate, and Syriac versions have “true” before “because.” The UBS4 gives the shorter text an “A” rating (certain).

1Ti 6:8 Believers need to be content with God’s provision of daily needs (cf. Pro 30:8; Mat 6:11). Paul’s use of the word “gain” in 1Ti 6:5 caused him to elaborate on the false teachers’ greed (cf. 1Ti 6:6-10; 1Ti 6:17-19).

SPECIAL TOPIC: WEALTH

1Ti 6:9 “But those who want to get rich fall into temptation” Believers bring many things on themselves because of greed for earthly things, power, and popularity (cf. Pro 23:4; Pro 28:20; Mat 6:19-34).

“Temptation” is the Greek term peirasmos.

SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS

“and a snare” There are three variants.

1. snare MSS , A, D2, H

2. snares minuscules 33, 1175, and the Peshitta and Coptic versions

3. snare of the devil MSS D*, F, G, and the Old Latin version

The UBS4 gives option #1 an “A” rating (certain).

“ruin and destruction” This concept is used several times in the NT (cf. Mat 7:13; Rom 9:22; Php 1:28; Php 3:19; 2Th 2:3; 2Pe 2:1; 2Pe 3:7; Rev 17:8-11). It is metaphorical for the violent ceasing of physical life. This term does not relate to the theological concept of annihilation (see Edward Fudge, The Fire That Consumes for a cogent argument for annihilation), which asserts that the spiritually lost do not suffer permanent separation, but at some point in time the loss of existence. Annihilationalists would interpret this literally. This is asserted to be more “humane” of God than an eternal hell. However, the same term (ainion) that describes an eternal heaven in Mat 25:46, describes an eternal hell.

SPECIAL TOPIC: ETERNAL

1Ti 6:10 “For the love of money is a root of all sorts of evil” This may have been a well-known proverb. Money is not the problem; it is the love of money that is the problem! The Greek does not have the definite article with “root” which means it is one of many problems (cf. 2Ti 2:25-26; 2Ti 3:2-5; 2Ti 3:7-9). Money is a tool, not a goal. It can become a god (mammon, cf. Mat 6:24; Luk 16:9-13).

The NASB translation, like the NKJV and NRSV, tries to soften the Greek (lit. “for a root of all evils”) hyperbole by adding “sorts” (NKJV, NRSV, “kinds of”). Money is not the only temptation (cf. Col 3:5), but it is a significant one (cf. 1Ti 3:3).

“some by longing for it have wandered away from the faith” Does “faith” here speak of salvation or godly living? In this context the false teachers have left the faith and are trying to influence others (cf. Mar 13:22). Greed and financial exploitation (along with sexual exploitation, as well as claiming special knowledge or insight) is a recurrent characteristic of false teachers. If money becomes ultimate, it becomes a god. “Mammon” in Mat 6:24 is capitalized in NASB because it is assumed to reflect the title of a money god from Syria. Love of money can become idolatrous. It can cause disastrous results in this life and in the next (cf. 1Ti 4:1; 1Ti 5:8; 2Ti 2:25-26; Tit 1:16).

It is hard to discern the difference between a lost false teacher and a duped believer. Often they look, think, and act alike. Only God knows the heart. He will make the final decision. Jesus’ words in Matthew 7 (“by their fruits you shall know them”) and 13 (the parable of the soils) are very troubling to our cherished systematic theologies. See SPECIAL TOPIC: APOSTASY (APHISTMI) at 1Ti 4:1).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

If App-118. a,

any man = any one. App-123.

teach otherwise. See 1Ti 1:3.

wholesome, Same as “sound”, 1Ti 1:10.

words. App-121.10.

even the words = those.

Lord. App-98.

Jesus Christ. App-99.

according to. App-104.

godliness. See 1Ti 2:2.

Fuente: Companion Bible Notes, Appendices and Graphics

3-5.] Designation of those who oppose such wholesome teaching-fervid indeed, and going further (see Prolegg.) than strict adherence to the limits of the context would require, but still suggested by, and returning to the context: cf. 1Ti 6:5 fin. and note. If any man is a teacher of other ways (see on ch. 1Ti 1:3; sets up as an adviser of different conduct from that which I have above recommended), and does not accede to (so a convert to the true faith was called : and we have in Origen, ii. 255 (Wolf), in the sense of just converted, and in ib. 395, . So also Irenus, in two places cited by Wolf: see also Philo in reff. There was therefore no need for Bentleys conjecture, (see itacism in [1], var. read.) or , or , though the use of these is commoner: see ch. 1Ti 1:4 reff. Cf. also Ellic.s note) wholesome words (reff.), (namely) those of our Lord Jesus Christ (either, precepts given by Him respecting this duty of subjection, such as that Mat 22:21,-which however seems rather far-fetched: or words agreeing with His teaching and expressing His will, which is more probable), and to the doctrine which is according to (after the rules of) piety,-he is (the apodosis begins here, not as Mack, al., with the spurious , 1Ti 6:5) besotted with pride (see ch. 1Ti 3:6, note), knowing (being one who knows: not, although he knows) nothing (not , which would be used to express the bare fact of absolute ignorance or idiotcy), but mad after (so Plato, Phdr. p. 228, , . Bengel and Wetst. quote from Plut. de laud. propr. p. 546 f, ,-de ira cohib. p. 460 d, . , insanire amore glori, vel sigillorum pretiosorum. See more examples in Kypke. with a genitive serves to mark an object as the central point, as it were, of he activity (e.g. 1Co 12:1, the . formed as it were the centre of the ): the further idea of any action or motion round it is supplied by with the accusative. Cf. Winer, edn. 6, 47. e: Donalds. Gr. 482. Ellicott) questionings (reff.) and disputes about words (see ref. The word is found only in ecclesiastical writers: see Wetst. Calv. explains it well, contensiosas disputationes de verbis magis quam de rebus, vel, ut vulgo loquuntur, sine materia, aut subjecto), from which cometh envy, strife, evil speakings (the context of such passages as Col 3:8, shews that it is not blasphemy, properly so called ( , Thdrt.), but mutual slander and reproach which is here meant), wicked suspicions (not concerning God ( , Chrys.), but of one another: not opiniones mal, quales Diagor, non esse Deum, as Grot.), incessant quarrels (- gives the sense of continuance; , primarily friction, is found in later writers in the sense of irritating provocation, or hostile collision: so Polyb. ii. 36. 5, :-xxiii. 10. 4, : see also iv. 21. 5; xxi. 13. 5; xxiv. 3. 4. According to the other reading, would give the sense of useless, vain, perverse, and would be disputation, thus giving the sense perverse disputing, as E. V. Chrys., c., Thdrt., explain our word (c.): and Chrys. says, , ) of men depraved in mind (reff.; and see Ellic. on the psychology and construction) and destitute of the truth, who suppose that godliness is gain (lit., a gainful trade, as Conyb.: see reff.:-and therefore do not teach contentment and acquiescence in Gods providence, as in 1Ti 6:6; but strive to make men discontented, and persuade them to use religion as a means of worldly bettering themselves).

[1] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century. The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are:-A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr1; B (cited as 2), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; Ca (cited as 3a) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1, it is to be understood, if no further statement is given, that Ca altered it to that which is found in our text; Cb (cited as 3b) lived about the same time as Ca, i.e. some centuries later than the original scribe. These are all that we need notice here6.

Fuente: The Greek Testament

1Ti 6:3. , teach otherwise) The antithesis is, teach, in 1Ti 6:2. The conclusion thus corresponding to the beginning of the discussion, ch. 1Ti 1:3.- , accede [consent] not) Seneca has, accedere opinioni, to accede or consent to an opinion: and so others, as we find in Pricus.

Fuente: Gnomon of the New Testament

1Ti 6:3

If any man teacheth a different doctrine,-The form of statement here used is general, but it comprehends all teaching contrary to that of the inspired apostle. It is quite probable that among other heretical doctrines adapted to embitter different classes of society against each other and excite a social revolution, was human slavery. It is evident that such teaching, while it wholly ignored the spiritual significance and value of the gospel, was in high degree dangerous where a great portion of the population were slaves. It could result only in revolution. Hence, the importance of the instruction to slaves to be in obedience to their masters. While he nowhere affirms the rightfulness of the relation of master and slave, in all his epistles he instructs slaves to be in obedience to their masters.

and consenteth not to sound words, even the words of our Lord Jesus Christ,-This reference must be to the general tenor of the teaching of the Lord Jesus Christ, which was to interfere with no relation regulated, by the government. [Here he was in all probability referring to such sayings of the Lord as: Then saith he unto them, Render therefore unto Caesar the things that are Caesars; and unto God the things that are Gods. (Mat 22:21.) Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also. (Mat 5:39.) But the false teachers, who were the bitterest enemies of the truth would not consent to sound words, though they were the words of the Lord Jesus Christ.]

and to the doctrine which is according to godliness;-Such a state of insubordination and discontent as they would produce would be a great hindrance to the progress of the gospel.

Fuente: Old and New Testaments Restoration Commentary

any: 1Ti 1:3, 1Ti 1:6, Rom 16:17, Gal 1:6, Gal 1:7

to wholesome: 1Ti 1:10, 2Ti 1:13, 2Ti 4:3, Tit 1:9, Tit 2:1, Tit 2:2,*Gr: Pro 15:4, Tit 1:9, Tit 3:8

the words: Mat 22:21, Mat 28:20, 1Th 4:1, 1Th 4:2, 1Th 4:8

the doctrine: 1Ti 4:7, 1Ti 4:8, Tit 1:1, Tit 2:11-14, 2Pe 1:3-7

Reciprocal: Pro 16:28 – froward Pro 19:27 – General Mat 5:19 – shall teach Luk 6:39 – Can Rom 2:8 – contentious 1Co 3:12 – wood 1Co 8:2 – if 1Co 11:16 – seem 1Co 14:38 – General 2Co 11:13 – false Phi 2:14 – disputings 1Ti 1:4 – godly 1Ti 4:6 – good doctrine 2Ti 3:12 – live Tit 1:10 – there Tit 2:8 – Sound Tit 2:10 – the doctrine Heb 13:9 – carried 2Pe 1:6 – godliness 2Pe 3:11 – godliness

Fuente: The Treasury of Scripture Knowledge

1Ti 6:3. Teach otherwise means to teach contrary to that stated in the preceding two verses. Naturally, if a man was disposed to go contrary to this teaching of the apostle, it would be because he did not want to agree with wholesome (spiritually sound or healthy) words. Even the words of our Lord Jesus Christ. The man being described would be opposed to this apostolic teaching, notwithstanding it was the doctrine of Christ. It also was according to godliness, yet this contrary man would reject such holy doctrine.

Fuente: Combined Bible Commentary

1Ti 6:3. If any man teach otherwise. The same expressive compound verb as in 1Ti 1:3.

Consent. Literally, come over to, accede to, as a proselyte accedes to a new faith.

The wholesome words of our Lord Jesus Christ. There is no reason why the words should not be taken in their literal or most natural meaning as the words spoken by the Lord Jesus. St. Paul, we know, quoted such words in Act 20:35, and even in this Epistle we have an instance of his acquaintance with a written record of them (1Ti 5:18). Such words seem to him to present the ideal of that healthiness of thought from which the revolutionary impulses that disorganize society were morbid departures.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. The solemn charge which the Holy Ghost by St. Paul gives to Timothy, to teach and press these relative duties of servants towards their masters, with great zeal and affectionate earnestness, These things teach and exhort: as if our apostle had said, “They are duties of great moment, therefore teach and press them earnestly.”

Doubtless there is much of the pleasure and will of God in these commands, and the honour and glory of God is much concerned in them, otherwise the Spirit of God had never been so earnest in the pressing of them; the power of holiness in nothing discovers itself more conspicuously than in the performance of relative duties: we are no more really than what we are relatively; relative holiness is the brightest ornament of religion.

Observe, 2. The high character which St. Paul gives of this doctrine, which urges the practice of these relative duties: he calls what he says and writes about it, Wholesome words, even the words of our Lord Jesus Christ.

Learn thence, That the words written by St. Paul in this and his other epistles, are the words of our Lord Jesus Christ, that is, words agreeable to his mind and will, written with an eye to his glory, promoting his honour, correspondent with and suitable to his practice when here on earth.

Observe, 3. The odious character wherewith he brands those false and flattering teachers, which preached contrary doctrine to what Jesus Christ by his apostles had delivered; he charges them with pride, ignorance, envy, strife, railing, evil surmising, and with supposing that gain was godliness; that is, their end in professing godliness was this, that they might make gain of it, and get preferment by it, making use of religion only as a block to take horse: but to make use of religion in policy, for worldly advantage sake, is the way to be damned with a vengeance for religion sake.

Observe lastly, St. Paul’s advice to Timothy to withdraw from these men, From such withdraw thyself; hold no communion with them, maintain no disputes with them, for they dote about questions, and strive about words.

Note here, from St. Paul bidding Timothy withdraw himself from them, that it is very evident that he speaks of persons who were then in being, the Gnostic heretics, according to some; the judiazing teachers, in the opinion of others; that is, they of the circumcision, who taught things which they ought not, for filthy lucre sake.

Whoever they were, St. Paul’s admonition to Timothy, to withdraw himself from such, teaches us that heretical seducers are to be shunned and avoided, rather than disputed with, as unfit for our Christian communion, and common conversation.

Fuente: Expository Notes with Practical Observations on the New Testament

The Identity and Teaching of False Teachers

False teachers can be identified through their teaching, which is different from the true words of Jesus. Any modification of Christ’s teaching makes it different and unacceptable in God’s eyes ( Gal 1:6-9 ). Paul uses the word “wholesome,” which is similar to our word “healthy,” to describe spiritually healthy words about Jesus which would urge the hearers to godliness. In contrast, the false teacher is so conceited as to believe his reasoning and words are better than the Lord’s. In reality, he does not know anything he needs to know. The false teacher’s greatest pleasure was not in teaching the truth but in arguing about words and questions with which the Lord had not dealt.

Unfortunately, that kind of discussion only leads to envy, angry contention, speaking evil of others and sick imaginations of minds weakened by sin. Such discussions also lead to incessant quarreling and bad feelings that go on and on. Once one has corrupted the word of God it is easy to go on and allow one’s own mind to be corrupted. They had possessed the truth but had allowed their own speculations and arguing to rob them of the truth. They then began to preach things that would produce great personal wealth without regard to the truth. They called their preaching godliness only to make the best possible profit ( 1Ti 6:3-5 ).

Fuente: Gary Hampton Commentary on Selected Books

1Ti 6:3-5. If any man teach otherwise Than strict, practical holiness, in all its branches; and consent not to wholesome words , literally, healing, or healthful words, words that have no taint of falsehood, or tendency to encourage sin; and the doctrine which is according to godliness The sole design and direct tendency of which is to make people godly, and to promote the glory of God, while it secures the salvation of men; he is proud Greek, , puffed up; which is the cause of his not consenting to this doctrine; knowing nothing As he ought to know; but doting Greek, , being sick, or distempered in his mind; about questions Dotingly fond of disputes; an evil, but common disease, especially where practice is forgotten. Such contend earnestly for singular phrases and favourite points of their own; but every thing else, however like the preaching of Christ and his apostles, is all law and bondage, and carnal reasoning. And strifes of words, 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; railings , evil speakings, against those that differ from them; evil surmisings Or unjust suspicions easily entertained against others; it not being their way to think well of those that hold opinions different from theirs. Perverse disputings

Carried on contrary to conscience, by men wholly corrupted in their minds, and destitute of the truth Of the knowledge of, and faith in, the true doctrine of the gospel; supposing that gain is godliness That what promises the greatest gain is the most worthy of their pursuit; or who reckon whatever produces most money to be the best religion. A far more common case than is usually supposed. From such withdraw thyself Shun all society with them.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

ARGUMENT 15

HERESY

3. Teach these things and exhort. These constitute the work of the preacher. We must teach the people the truth of God and exhort them, in view of death, judgment, hell, heaven, and eternity, to obey these momentous commandments, and walk in the light of these grand and inspiring truths. If any one teaches otherwise, and does not give heed to the hygienic words of our Lord Jesus Christ, and the teaching which is according to godliness. Hygienic is the Greek, so frequently used to describe the Word of God. While regeneration raises you from the dead, sanctification cures all of your spiritual diseases, makes you healthy, and qualifies you to live in harmony with all the laws of spiritual hygiene, so you will never again contract spiritual malaria and get sick. Heterodoxy is a Greek word, and simply means another opinion different from Gods plain Word.

4. He is puffed up. Spiritual pride lies at the bottom of all heresy. The man is proud, and wants his own way. Salvation makes people humble and teachable. You can not teach a proud man, because he thinks he knows it already. If he does not get rid of his pride, he will have to be taught in the flames of hell. Knowing nothing. This heretic, who will not accept the plain Word of God as the umpire in every case, is really a miserable idolater, worshipping his poor little creed, and so blinded by the devil that he has never received the beautiful light of God in regeneration. He knows nothing about God and his blessed saving truth, but much about questions and word battles. I have frequently met this miserable character in my travels, always ready for dispute. They are ignorant of God, and so blinded by Satan that they constantly handle the Word of God deceitfully. They will talk you to death, and say nothing. It is all a senseless clatter. Nuisance is no name for them.

5. From which [these disputes and controversies] come envy, strife, blasphemies, evil surmisings, and disputations of people, corrupt as to their mind and turned away from the truth, thinking that gain is godliness. They think if they gain a proselyte, they have achieved a victory for God; whereas it is for the devil, as they really serve the devil, thinking he is God. The scribes (the popular pastors in our Saviors time) and the Pharisees (the official members of the popular Churches) were on this line, even compassing sea and land to make one proselyte, and making him twofold more the child of hell. He still had his own old sins, and now he joins them, adding the sin of hypocrisy, and doubling the mess for hell. Look out for these deluded people! Their name is legion. They make all sorts of professions, and possess but an evil heart. How can I know them? If you have much acquaintance with Gods Word, you will have no trouble to identify them. Their peculiarity is, they are wedded to a poor little creed, and want to bend the Bible to it. In this you can readily detect them. They are not willing to take the Bible for their only guide. They explain away the plain Word of God. They are objects of pity; having been caught in Satans lasso, they are faithfully working for him.

6. Godliness with contentment is great gain. If we have godliness, and are perfectly content with godliness alone, we have great gain, because God gives heaven and earth. If we are not contented with godliness, we will lose all in the end.

Fuente: William Godbey’s Commentary on the New Testament

Verse 3

Wholesome words; sound doctrine.

Fuente: Abbott’s Illustrated New Testament

CHAPTER 27

This passage speaks to one of the taboos of our society, that of separation. I offer the following account as an example of “extreme separation” which I would totally reject, but it will get our minds thinking in the right direction.

I was walking across a bridge one day, and I saw a man standing on the edge, about to jump off. So I ran over and said, ‘Stop! Don’t do it!’

He said, ‘Why shouldn’t I?’

I said, ‘Well, there’s so much to live for.’

He said, ‘Like what?’

I said, ‘Well, are you religious or atheist?’

He said, ‘Religious.’

I said, ‘Me too! Are you Christian or Buddhist?’

He said, ‘Christian.’

I said, ‘Me too! Are you Catholic or Protestant?’

He said, ‘Protestant.’

I said, ‘Me too! Are you Episcopalian or Baptist?’

He said, ‘Baptist!’

I said, ‘ Me too! Are you Baptist Church of God or Baptist Church of the Lord?’

He said, ‘Baptist Church of God!’

I said, ‘Me too! Are you original Baptist Church of God, or are you Reformed Baptist Church of God?’

He said, ‘Reformed Baptist Church of God!’

I said, ‘Me too! Are you Reformed Baptist Church of God, reformation of 1879, or Reformed Baptist Church of God, reformation of 1915?’

He said, ‘Reformed Baptist Church of God, reformation of 1915!’

I said, ‘Die, heretic!’, and I pushed him off.

We will see in our study that withdrawal or retreat is a valid option to the believer when it comes to Christian living. Some call this separation – a not very popular word in our day within the church.

We want to look at THE SYMPTOM OF THE DISEASE in verse three, THE CAUSE OF THE DISEASE in verse four and 5a, and THE TREATMENT OF THE DISEASE in verse 5b.

I. THE SYMPTOM OF THE DISEASE

1Ti 6:3 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;

Now, we have a tongue lashing for anyone that would teach other than what Paul has laid out in the first two verses. In short, if someone comes telling you that you should not honor your master/employer, if someone comes telling you that you should not do a good days work for your master/employer, if someone comes telling you that you should not honor your master/employer, THEN that person is a proud person that knows nothing – words of Paul not of me!

We might take a moment and wonder who would come telling you to do these evil things. Can you think of anyone, or any group?

Consent has the idea of rejecting what is offered. Now, If someone were to offer me a piece of chocolate cake with fudge frosting, and I say no, I consent not to the cake – NOW don’t ever think that situation will ever happen – JUST an illustration.

There is an application here to other areas of life. The principle here is someone that is rejecting proper doctrine. Verse five says to withdraw from these. If you have taught or shared good doctrine and it has been rejected it is Biblical to withdraw. Some would say that you are running from a fight – not so – withdrawal is an effective life principle in this situation.

As one that frequents the Bible boards on the internet, I often get sidewise with all the wise folks that know I am totally ignorant of the Word – they know their position is correct because it is theirs – right? I attempt to share the Word and my thoughts on it, and if they reject it, then I try to let it go. Those few times that I have attempted to convince, the attempt has been met with fierce opposition. This opposition is why I believe Paul counsels to withdraw – it relates to what he says of these folks – proud.

There are three areas of truth mentioned. We have Paul’s teaching, the teachings of Christ and any doctrine which is according to godliness.

Doctrine which is according to godliness would include all the writings and teachings of the churchs leadership over the centuries. Anything that concurs with the Word and leads toward godliness.

I suspect this passage is the basis for some of the overemphasis on the “tradition” of the church that the Roman church and the Orthodox church teach. I would agree that writers of the past are important, but they are not equivalent with Scripture. If indeed it is consistent with Scripture it will lead to godliness, but it is not Scripture nor equal to it.

II. THE CAUSE OF THE DISEASE

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

6:3 {5} 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;

(5) He severely condemns and excommunicates or casts out of the Church as proud men, those who do not content themselves with Christ’s doctrine, (that is to say, the doctrine of godliness) but weary both themselves and others, in vain questions (for all other things are vain), because they do not content themselves in Christ’s doctrine. He condemns them as lying deceivers, because they savour or sound of nothing but vanity: as mad men, because they trouble themselves so much in matters of nothing: as evil plagues, because they cause great contentions, and corrupt men’s minds and judgment. To be short, he condemns them as profane and wicked, because they abuse the precious name of godliness and religion, for the sake of wicked gain.

Fuente: Geneva Bible Notes

B. False teachers 6:3-10

Paul returned to instructions concerning the false teachers (cf. 1Ti 1:3-11; 1Ti 4:1-5) to alert Timothy to their underlying attitudes so he could deal with them effectively.

". . . Paul issues a kind of ’wanted poster.’ It is the counterpart to the ’job description’ given in chapter 3." [Note: Towner, 1-2 Timothy . . ., p.135.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The apostle first described the actions of the false teachers (1Ti 6:3), then their attitudes (1Ti 6:4 a), third the fruits of their ministry (1Ti 6:4-5 a), and then their motivation (1Ti 6:5 b).

"As Paul elaborates on those who teach ’otherwise,’ it becomes clear again (cf. 1Ti 1:4-7) that the problem is not simply that of disseminating factual errors; it is rather a failure of the heart that involves willful rejection of God’s pattern." [Note: Idem, The Letters . . ., p. 393.]

The false teachers in Ephesus advocated doctrine that was different from what Scripture and the apostles taught. They disagreed with the teachings of the Lord Jesus Christ that fostered spiritual health in those who heard and responded to them. Furthermore they rejected the doctrine that conforms to and results in godly behavior. These are three overlapping rather than distinctly different activities (cf. 1Ti 1:3; 1Ti 1:10; 1Ti 3:16; 1Ti 4:6-10). [Note: See López.]

"When it meets ’the truth,’ the corrupted mind sees and seeks only objections; when it meets what differs from this truth, it sees and seeks reasons for accepting this difference." [Note: Lenski, p. 702.]

"It is little wonder, then, that missionaries of the cults are so resistant to the gospel and so easily angered in theological discussions. Corrupt minds and argumentative dispositions go hand in hand with opposition to the gospel." [Note: Towner, 1-2 Timothy . . ., p. 136.]

Paul regarded these men as guilty and blameworthy. Their error was not an innocent one. It sprang from improper attitudes: the desires to exalt self and to hoard money selfishly. Compare the religious hucksters of the Ephesian Artemis cult as Luke described them in Act 19:23-41. Such motivation demonstrated that they really understood "nothing" (i.e., nothing that is truly important). This motivation also led them to an unhealthy interest in controversies and terminology. This interest produced all kinds of selfish and divisive behavior and attitudes that were not loving and edifying (1Ti 1:5). Contrast the elder qualifications in 1Ti 3:2-12.

"Conceit leads to a love for controversy. Those who think well of their opinions like to argue them with others. Where a spirit of controversy seizes a family, office, or institution, all sense of community and unity disappears." [Note: Lea, p. 170. Cf. Earle, p. 383.]

"The indictment of the false teachers is thus multifaceted and comprehensive. It begins with their heterodoxy (1Ti 6:3), which is correlated with their conceit and lack of real understanding (1Ti 6:4 a) and their sick interest in mere controversy (1Ti 6:4 b), turns to the maliciousness of life that flows from these characteristics (1Ti 6:4 c), roots all this in spiritual blindness (1Ti 6:5 a), and ends with their materialistic motivation (1Ti 6:5 b). It is given to warn the church against such people. [Note: Knight, The Pastoral . . ., pp. 252-53.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)