King James Version
1 Timothy 6
21 verses with commentary
Instructions for Slaves
Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.
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Let as many servants as are under the yoke count their own masters worthy of all honour (Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, Hosoi eisin hypo zygon douloi, tous idious despotas pasēs timēs axious hēgeisthōsan)—'all who are slaves under the yoke should regard their masters as worthy of all honor.' Zygos is yoke, a metaphor for slavery's burden. Despotēs means master, lord. Timē is honor, respect, value.
That the name of God and his doctrine be not blasphemed (ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται, hina mē to onoma tou theou kai hē didaskalia blasphēmētai)—'so that God's name and the teaching will not be blasphemed.' Blasphēmeō means to slander, revile, speak evil of.
Christian slaves must honor masters not because slavery is good, but because their witness affects God's reputation. If Christian slaves were rebellious or disrespectful, pagans would blaspheme God and dismiss the gospel. The priority is gospel advancement—slaves must not use Christian freedom as excuse for insubordination. Their humble service commends Christ.
That the name of God and his doctrine be not blasphemed (ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται, hina mē to onoma tou theou kai hē didaskalia blasphēmētai)—'so that God's name and the teaching will not be blasphemed.' Blasphēmeō means to slander, revile, speak evil of.
Christian slaves must honor masters not because slavery is good, but because their witness affects God's reputation. If Christian slaves were rebellious or disrespectful, pagans would blaspheme God and dismiss the gospel. The priority is gospel advancement—slaves must not use Christian freedom as excuse for insubordination. Their humble service commends Christ.
And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort. faithful: or, believing
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And they that have believing masters, let them not despise them, because they are brethren (οἱ δὲ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν, hoi de pistous echontes despotas mē kataphroneitōsan, hoti adelphoi eisin)—'those who have believing masters must not disrespect them because they are brothers.' Kataphroneō means to despise, look down on. The danger: Christian slaves might presume on brotherhood to slack off or show disrespect.
But rather do them service, because they are faithful and beloved, partakers of the benefit (ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι, alla mallon douleuetōsan, hoti pistoi eisin kai agapētoi hoi tēs euergesías antilambanomenoi)—'rather serve them even better, because those who benefit from their service are believers and beloved.' Douleuo means to serve as a slave, work. Euergesia means good deed, benefit, kindness.
Christian slaves with Christian masters should serve better, not worse—motivated by love for brothers and desire to honor Christ. Gospel unity doesn't erase social distinctions but transforms their meaning. Master and slave are equal in Christ (Galatians 3:28) while maintaining different roles. Love motivates excellence in service.
But rather do them service, because they are faithful and beloved, partakers of the benefit (ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι, alla mallon douleuetōsan, hoti pistoi eisin kai agapētoi hoi tēs euergesías antilambanomenoi)—'rather serve them even better, because those who benefit from their service are believers and beloved.' Douleuo means to serve as a slave, work. Euergesia means good deed, benefit, kindness.
Christian slaves with Christian masters should serve better, not worse—motivated by love for brothers and desire to honor Christ. Gospel unity doesn't erase social distinctions but transforms their meaning. Master and slave are equal in Christ (Galatians 3:28) while maintaining different roles. Love motivates excellence in service.
False Teachers and Love of Money
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;
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If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ (εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσιν λόγοις τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ei tis heterodidaskalei kai mē proserchetai hygiainousin logois tois tou kyriou hēmōn Iēsou Christou)—'if anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ.' Heterodidaskaleo means to teach different doctrine. Hygiainō means to be healthy, sound.
And to the doctrine which is according to godliness (καὶ τῇ κατ' εὐσέβειαν διδασκαλίᾳ, kai tē kat' eusebeian didaskalia)—'and the teaching that accords with godliness.' Sound doctrine produces godly living. The false teachers in Ephesus taught novelties that didn't lead to eusebeia (godliness, piety) but to speculation and strife (1:4, 6:4).
The test of sound doctrine: does it align with Jesus' words and produce godliness? Teaching that contradicts Christ or fails to promote practical holiness is false, regardless of intellectual sophistication. Truth and life are inseparable—right belief leads to right living.
And to the doctrine which is according to godliness (καὶ τῇ κατ' εὐσέβειαν διδασκαλίᾳ, kai tē kat' eusebeian didaskalia)—'and the teaching that accords with godliness.' Sound doctrine produces godly living. The false teachers in Ephesus taught novelties that didn't lead to eusebeia (godliness, piety) but to speculation and strife (1:4, 6:4).
The test of sound doctrine: does it align with Jesus' words and produce godliness? Teaching that contradicts Christ or fails to promote practical holiness is false, regardless of intellectual sophistication. Truth and life are inseparable—right belief leads to right living.
He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, proud: or, a fool doting: or, sick
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He is proud, knowing nothing (τετύφωται, μηδὲν ἐπιστάμενος, tetyphōtai, mēden epistamenos)—'he is puffed up with conceit, understanding nothing.' Typhoō means to be conceited, clouded with pride (used of elders in 3:6). Despite his arrogance, the false teacher knows nothing of real truth.
But doting about questions and strifes of words (ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, alla nosōn peri zētēseis kai logomachias)—'but having a morbid craving for controversies and quarrels about words.' Noseō means to be sick, diseased. Logomachia (only here in NT) means word-battles, semantic quarrels.
Whereof cometh envy, strife, railings, evil surmisings (ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί, ex hōn ginetai phthonos, eris, blasphēmiai, hyponoiai ponērai)—from these come 'envy, strife, slander, evil suspicions.' False teaching produces relational poison, not godly love. The false teacher is intellectually sick, obsessed with disputes that breed division.
But doting about questions and strifes of words (ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, alla nosōn peri zētēseis kai logomachias)—'but having a morbid craving for controversies and quarrels about words.' Noseō means to be sick, diseased. Logomachia (only here in NT) means word-battles, semantic quarrels.
Whereof cometh envy, strife, railings, evil surmisings (ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί, ex hōn ginetai phthonos, eris, blasphēmiai, hyponoiai ponērai)—from these come 'envy, strife, slander, evil suspicions.' False teaching produces relational poison, not godly love. The false teacher is intellectually sick, obsessed with disputes that breed division.
Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. Perverse: or, Gallings one of another
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Perverse disputings of men of corrupt minds, and destitute of the truth (διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, diaparatribai diephtharmenōn anthrōpōn ton noun kai apesterēmenōn tēs alētheias)—'constant friction among people who are depraved in mind and deprived of the truth.' Diaparatribē (only here in NT) means constant wrangling, mutual irritation. Diaphtheirō means corrupted, destroyed. Apostereō means robbed of, deprived.
Supposing that gain is godliness (νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν, nomizontōn porismon einai tēn eusebeian)—'imagining that godliness is a means of gain.' Porismos means profit, means of gain. The false teachers viewed religion as a money-making enterprise. From such withdraw thyself (ἀφίστασο ἀπὸ τῶν τοιούτων, aphistaso apo tōn toioutōn)—'withdraw from such people.' Separate, avoid fellowship.
Paul exposes the false teachers' motive: financial profit. They peddle religion for gain, a perennial problem (Titus 1:11, 2 Peter 2:3). Such men have corrupted minds and lost the truth. Timothy must withdraw from them—no compromise, no dialogue. Their ministry is mercenary, not faithful.
Supposing that gain is godliness (νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν, nomizontōn porismon einai tēn eusebeian)—'imagining that godliness is a means of gain.' Porismos means profit, means of gain. The false teachers viewed religion as a money-making enterprise. From such withdraw thyself (ἀφίστασο ἀπὸ τῶν τοιούτων, aphistaso apo tōn toioutōn)—'withdraw from such people.' Separate, avoid fellowship.
Paul exposes the false teachers' motive: financial profit. They peddle religion for gain, a perennial problem (Titus 1:11, 2 Peter 2:3). Such men have corrupted minds and lost the truth. Timothy must withdraw from them—no compromise, no dialogue. Their ministry is mercenary, not faithful.
But godliness with contentment is great gain.
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But godliness with contentment is great gain (ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας, estin de porismos megas hē eusebeia meta autarkeias)—'godliness with contentment is great gain.' Paul redefines 'gain' (porismos): not financial profit, but godliness accompanied by autarkeia (contentment, self-sufficiency). Autarkeia means having enough, being satisfied with what one has.
The false teachers sought financial gain through religion (6:5). Paul counters: true profit is godliness with contentment—satisfaction in God regardless of circumstances. This isn't wealth but spiritual richness—peace, joy, and sufficiency in Christ. The contented godly person is richer than the greedy false teacher.
This verse introduces Paul's teaching on money and contentment (6:6-10, 17-19). The key to satisfaction isn't accumulation but godliness—right relationship with God brings contentment no amount of money can purchase. The person who has God and is content has everything.
The false teachers sought financial gain through religion (6:5). Paul counters: true profit is godliness with contentment—satisfaction in God regardless of circumstances. This isn't wealth but spiritual richness—peace, joy, and sufficiency in Christ. The contented godly person is richer than the greedy false teacher.
This verse introduces Paul's teaching on money and contentment (6:6-10, 17-19). The key to satisfaction isn't accumulation but godliness—right relationship with God brings contentment no amount of money can purchase. The person who has God and is content has everything.
For we brought nothing into this world, and it is certain we can carry nothing out.
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For we brought nothing into this world, and it is certain we can carry nothing out (οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα, ouden gar eisēnenkamen eis ton kosmon, hoti oude exenenkein ti dynametha)—'we brought nothing into the world, and we cannot take anything out.' This proverbial truth (Job 1:21, Ecclesiastes 5:15) exposes materialism's futility.
We enter life naked and empty; we exit the same way. All earthly accumulation is temporary—wealth, possessions, status all remain behind. This reality should relativize our attachment to material things. We're temporary stewards, not ultimate owners. Investments in eternal realities (relationships, character, kingdom work) endure; material accumulation doesn't.
Paul uses this universal truth to ground his teaching on contentment. If we leave everything behind at death, why obsess over acquiring more? Contentment flows from recognizing life's brevity and eternity's reality. Live with open hands, investing in what lasts forever.
We enter life naked and empty; we exit the same way. All earthly accumulation is temporary—wealth, possessions, status all remain behind. This reality should relativize our attachment to material things. We're temporary stewards, not ultimate owners. Investments in eternal realities (relationships, character, kingdom work) endure; material accumulation doesn't.
Paul uses this universal truth to ground his teaching on contentment. If we leave everything behind at death, why obsess over acquiring more? Contentment flows from recognizing life's brevity and eternity's reality. Live with open hands, investing in what lasts forever.
And having food and raiment let us be therewith content.
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And having food and raiment let us be therewith content (ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα, echontes de diatrophas kai skepasmata, toutois arkesthēsometha)—'if we have food and covering, with these we will be content.' Diatrophē means sustenance, nourishment. Skepasma means covering—both clothing and shelter. Arkeō means to be enough, to be satisfied.
Paul defines sufficient provision: food and covering. Not wealth, luxury, or abundance—just basic necessities. If we have enough to eat and adequate shelter/clothing, we should be content. Everything beyond is blessing, not necessity. This radically simple definition of 'enough' exposes our culture's inflated expectations.
Contentment isn't having everything we want, but recognizing we have everything we need. God promises to provide necessities (Matthew 6:31-33); beyond that is grace. The contented Christian says, 'I have food, clothing, and shelter—I'm rich!' Such simplicity frees us from the exhausting pursuit of more.
Paul defines sufficient provision: food and covering. Not wealth, luxury, or abundance—just basic necessities. If we have enough to eat and adequate shelter/clothing, we should be content. Everything beyond is blessing, not necessity. This radically simple definition of 'enough' exposes our culture's inflated expectations.
Contentment isn't having everything we want, but recognizing we have everything we need. God promises to provide necessities (Matthew 6:31-33); beyond that is grace. The contented Christian says, 'I have food, clothing, and shelter—I'm rich!' Such simplicity frees us from the exhausting pursuit of more.
But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
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But they that will be rich fall into temptation and a snare (οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα, hoi de boulomenoi ploutein empiptousin eis peirasmon kai pagida)—'those who desire to be rich fall into temptation and a trap.' Boulomai means to will, desire, determine. Peirasmos is temptation, trial. Pagis is snare, trap. The issue isn't having wealth but desiring to be rich—the heart attitude.
And into many foolish and hurtful lusts, which drown men in destruction and perdition (καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσιν τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν, kai epithymias pollas anoētous kai blaberas, haitines ythizousin tous anthrōpous eis olethron kai apōleian)—'and into many senseless and harmful desires that plunge people into ruin and destruction.' Bythizō means to sink, submerge, drown. Olethros and apōleia both mean destruction, ruin—spiritual and eternal.
The desire for wealth is spiritually lethal. It leads to temptation, entrapment in foolish lusts, and ultimately destruction. Paul isn't exaggerating—the love of money has destroyed countless lives and souls. Pursue contentment, not riches.
And into many foolish and hurtful lusts, which drown men in destruction and perdition (καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσιν τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν, kai epithymias pollas anoētous kai blaberas, haitines ythizousin tous anthrōpous eis olethron kai apōleian)—'and into many senseless and harmful desires that plunge people into ruin and destruction.' Bythizō means to sink, submerge, drown. Olethros and apōleia both mean destruction, ruin—spiritual and eternal.
The desire for wealth is spiritually lethal. It leads to temptation, entrapment in foolish lusts, and ultimately destruction. Paul isn't exaggerating—the love of money has destroyed countless lives and souls. Pursue contentment, not riches.
For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. erred: or, been seduced
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For the love of money is the root of all evil (ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία, rhiza gar pantōn tōn kakōn estin hē philargyria)—'the love of money is a root of all kinds of evil.' Rhiza means root. Philargyria means love of money, avarice—from philos (love) and argyros (silver/money). Note: not money itself but the love of money is evil's root. Also, 'a root' (many translations) not 'the root'—money-love produces many evils, though not exclusively all evil.
Which while some coveted after, they have erred from the faith (ἧς τινες ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως, hēs tines oregomenoi apeplanēthēsan apo tēs pisteōs)—'by craving which, some have wandered away from the faith.' Oregō means to reach for, desire, aspire to. Apoplanaō means to lead astray, cause to wander. And pierced themselves through with many sorrows (καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς, kai heautous periepiran odynais pollais)—'and pierced themselves with many griefs.' Peripeirō means to pierce through. Odynē means pain, grief, sorrow.
Money-love produces spiritual destruction (wandering from faith) and emotional devastation (many sorrows). Those who pursue wealth impale themselves on self-inflicted pain—broken relationships, anxiety, guilt, emptiness. The imagery is vivid: money-lovers run toward wealth and impale themselves on the very thing they desired.
Which while some coveted after, they have erred from the faith (ἧς τινες ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως, hēs tines oregomenoi apeplanēthēsan apo tēs pisteōs)—'by craving which, some have wandered away from the faith.' Oregō means to reach for, desire, aspire to. Apoplanaō means to lead astray, cause to wander. And pierced themselves through with many sorrows (καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς, kai heautous periepiran odynais pollais)—'and pierced themselves with many griefs.' Peripeirō means to pierce through. Odynē means pain, grief, sorrow.
Money-love produces spiritual destruction (wandering from faith) and emotional devastation (many sorrows). Those who pursue wealth impale themselves on self-inflicted pain—broken relationships, anxiety, guilt, emptiness. The imagery is vivid: money-lovers run toward wealth and impale themselves on the very thing they desired.
Fight the Good Fight of Faith
But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
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But thou, O man of God, flee these things (Σὺ δὲ, ὦ ἄνθρωπε θεοῦ, ταῦτα φεῦγε, Sy de, ō anthrōpe theou, tauta pheuge)—'but you, O man of God, flee from these things.' Pheugō means to flee, escape, shun. 'Man of God' is an OT title for prophets (Moses, Samuel, Elijah, Elisha)—Paul applies it to Timothy, emphasizing his calling. 'These things' refers to love of money and the evils it produces (6:9-10).
And follow after righteousness, godliness, faith, love, patience, meekness (δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν, diōke de dikaiosynēn, eusebeian, pistin, agapēn, hypomonēn, praypathian)—'pursue righteousness, godliness, faith, love, endurance, gentleness.' Diōkō means to chase, pursue, press toward. Six virtues to pursue: dikaiosynē (righteousness), eusebeia (godliness), pistis (faith), agapē (love), hypomonē (patient endurance), praypathia (gentleness, meekness).
Christian life involves two movements: flee evil, pursue good. Passive avoidance isn't enough—we must actively chase virtue. The sixfold list encompasses relationship with God (righteousness, godliness, faith) and with others (love, endurance, gentleness). Ministry requires both negative (flee greed) and positive (pursue virtue) holiness.
And follow after righteousness, godliness, faith, love, patience, meekness (δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν, diōke de dikaiosynēn, eusebeian, pistin, agapēn, hypomonēn, praypathian)—'pursue righteousness, godliness, faith, love, endurance, gentleness.' Diōkō means to chase, pursue, press toward. Six virtues to pursue: dikaiosynē (righteousness), eusebeia (godliness), pistis (faith), agapē (love), hypomonē (patient endurance), praypathia (gentleness, meekness).
Christian life involves two movements: flee evil, pursue good. Passive avoidance isn't enough—we must actively chase virtue. The sixfold list encompasses relationship with God (righteousness, godliness, faith) and with others (love, endurance, gentleness). Ministry requires both negative (flee greed) and positive (pursue virtue) holiness.
Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
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Fight the good fight of faith (ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, agōnizou ton kalon agōna tēs pisteōs)—'fight the good fight of the faith.' Agōnizomai means to contend, struggle, compete—used of athletic contests and military battles. Agōn means contest, struggle, fight. Kalos means good, noble, beautiful. Faith involves struggle—against sin, Satan, false teaching, cultural pressure.
Lay hold on eternal life, whereunto thou art also called (ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης, epilabou tēs aiōniou zōēs, eis hēn eklēthēs)—'take hold of the eternal life to which you were called.' Epilambanomai means to seize, grasp, take hold of. Not earning eternal life, but actively appropriating it by faith. And hast professed a good profession before many witnesses (καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων, kai hōmologēsas tēn kalēn homologian enōpion pollōn martyrōn)—'and confessed the good confession before many witnesses.' Likely Timothy's baptism or ordination, when he publicly confessed faith.
Christian life is spiritual warfare requiring active engagement—fight faith's fight, seize eternal life, maintain your confession. Paul uses vigorous verbs: fight, seize, confess. No passivity, no coasting—press forward in faith.
Lay hold on eternal life, whereunto thou art also called (ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης, epilabou tēs aiōniou zōēs, eis hēn eklēthēs)—'take hold of the eternal life to which you were called.' Epilambanomai means to seize, grasp, take hold of. Not earning eternal life, but actively appropriating it by faith. And hast professed a good profession before many witnesses (καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων, kai hōmologēsas tēn kalēn homologian enōpion pollōn martyrōn)—'and confessed the good confession before many witnesses.' Likely Timothy's baptism or ordination, when he publicly confessed faith.
Christian life is spiritual warfare requiring active engagement—fight faith's fight, seize eternal life, maintain your confession. Paul uses vigorous verbs: fight, seize, confess. No passivity, no coasting—press forward in faith.
I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; confession: or, profession
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I give thee charge in the sight of God, who quickeneth all things (Παραγγέλλω σοι ἐνώπιον τοῦ θεοῦ τοῦ ζῳοποιοῦντος τὰ πάντα, Parangellō soi enōpion tou theou tou zōopoiountos ta panta)—'I charge you before God who gives life to all things.' Parangellō is military command language. Zōopoieō means to make alive, give life. God is the life-giver and sustainer.
And before Christ Jesus, who before Pontius Pilate witnessed a good confession (καὶ Χριστοῦ Ἰησοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου τὴν καλὴν ὁμολογίαν, kai Christou Iēsou tou martyrēsantos epi Pontiou Pilatou tēn kalēn homologian)—'and before Christ Jesus who testified the good confession before Pontius Pilate.' Martyreō means to witness, testify. Jesus' confession before Pilate (John 18:33-37) demonstrated faithful testimony under threat.
Paul charges Timothy with solemn authority: before God the life-giver and Christ the faithful witness. Jesus' example before Pilate—standing firm for truth despite danger—models the faithfulness Paul requires of Timothy. Remain faithful to your charge even when threatened.
And before Christ Jesus, who before Pontius Pilate witnessed a good confession (καὶ Χριστοῦ Ἰησοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου τὴν καλὴν ὁμολογίαν, kai Christou Iēsou tou martyrēsantos epi Pontiou Pilatou tēn kalēn homologian)—'and before Christ Jesus who testified the good confession before Pontius Pilate.' Martyreō means to witness, testify. Jesus' confession before Pilate (John 18:33-37) demonstrated faithful testimony under threat.
Paul charges Timothy with solemn authority: before God the life-giver and Christ the faithful witness. Jesus' example before Pilate—standing firm for truth despite danger—models the faithfulness Paul requires of Timothy. Remain faithful to your charge even when threatened.
That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:
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That thou keep this commandment without spot, unrebukeable (τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον, tērēsai se tēn entolēn aspilon anepilēmpton)—'keep the commandment unstained, free from reproach.' Aspilos means spotless, without blemish. Anepilēmptos means blameless, irreproachable. Entolē (commandment) likely refers to Timothy's entire apostolic commission, not one specific command.
Until the appearing of our Lord Jesus Christ (μέχρι τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, mechri tēs epiphaneias tou kyriou hēmōn Iēsou Christou)—'until the appearing of our Lord Jesus Christ.' Epiphaneia means appearing, manifestation—Christ's second coming. Timothy's charge extends to Christ's return. Remain faithful until the end, when Jesus appears to reward His servants.
Paul's charge is comprehensive and eschatological: fulfill your ministry faithfully and blamelessly until Jesus returns. The appearing of Christ is both motivation (He's coming!) and deadline (keep going until He arrives). Faithful endurance to the end brings reward.
Until the appearing of our Lord Jesus Christ (μέχρι τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, mechri tēs epiphaneias tou kyriou hēmōn Iēsou Christou)—'until the appearing of our Lord Jesus Christ.' Epiphaneia means appearing, manifestation—Christ's second coming. Timothy's charge extends to Christ's return. Remain faithful until the end, when Jesus appears to reward His servants.
Paul's charge is comprehensive and eschatological: fulfill your ministry faithfully and blamelessly until Jesus returns. The appearing of Christ is both motivation (He's coming!) and deadline (keep going until He arrives). Faithful endurance to the end brings reward.
Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
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Which in his times he shall shew (ἣν καιροῖς ἰδίοις δείξει, hēn kairois idiois deixei)—'which He will bring about at the proper time.' Kairos means appointed time, opportune moment. God has set the time for Christ's appearing; it's not arbitrary or delayed but perfectly timed. Who is the blessed and only Potentate (ὁ μακάριος καὶ μόνος δυνάστης, ho makarios kai monos dynastēs)—'the blessed and only Sovereign.' Makarios means blessed, happy. Dynastēs means ruler, potentate, sovereign.
The King of kings, and Lord of lords (ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων, ho basileus tōn basileuontōn kai kyrios tōn kyrieuontōn)—'King of those who reign as kings and Lord of those who rule as lords.' This doxological title affirms God's absolute sovereignty over all earthly powers. No matter how powerful human rulers seem, God reigns supreme.
Paul bursts into worship, affirming God's sovereign control over history. Christ will appear exactly when God ordains—not early, not late, but at the perfect moment. This sovereignty comforts persecuted believers: earthly rulers are temporary; God is eternal King.
The King of kings, and Lord of lords (ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων, ho basileus tōn basileuontōn kai kyrios tōn kyrieuontōn)—'King of those who reign as kings and Lord of those who rule as lords.' This doxological title affirms God's absolute sovereignty over all earthly powers. No matter how powerful human rulers seem, God reigns supreme.
Paul bursts into worship, affirming God's sovereign control over history. Christ will appear exactly when God ordains—not early, not late, but at the perfect moment. This sovereignty comforts persecuted believers: earthly rulers are temporary; God is eternal King.
Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
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Who only hath immortality (ὁ μόνος ἔχων ἀθανασίαν, ho monos echōn athanasian)—'who alone possesses immortality.' Athanasia means immortality, deathlessness—from a (not) and thanatos (death). God alone is inherently immortal; creatures possess life derivatively, as His gift. Dwelling in the light which no man can approach unto (φῶς οἰκῶν ἀπρόσιτον, phōs oikōn aprositon)—'dwelling in unapproachable light.' Aprositos means unapproachable, inaccessible.
Whom no man hath seen, nor can see (ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται, hon eiden oudeis anthrōpōn oude idein dynatai)—'whom no one has seen or can see.' God is invisible, transcendent, beyond human perception. To whom be honour and power everlasting. Amen (ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν, hō timē kai kratos aiōnion· amēn)—'to whom be honor and eternal dominion. Amen.' Timē is honor. Kratos is power, might, dominion.
Paul's doxology celebrates God's transcendence: He alone is immortal, dwells in inaccessible light, is invisible, possesses eternal honor and power. This vision of God's glory motivates faithful stewardship—we serve not for human applause but for the approval of the only Potentate, King of kings, Lord of lords.
Whom no man hath seen, nor can see (ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται, hon eiden oudeis anthrōpōn oude idein dynatai)—'whom no one has seen or can see.' God is invisible, transcendent, beyond human perception. To whom be honour and power everlasting. Amen (ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν, hō timē kai kratos aiōnion· amēn)—'to whom be honor and eternal dominion. Amen.' Timē is honor. Kratos is power, might, dominion.
Paul's doxology celebrates God's transcendence: He alone is immortal, dwells in inaccessible light, is invisible, possesses eternal honor and power. This vision of God's glory motivates faithful stewardship—we serve not for human applause but for the approval of the only Potentate, King of kings, Lord of lords.
Instructions to the Rich
Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; uncertain: Gr. uncertainty of riches
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Charge them that are rich in this world (Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε, Tois plousiois en tō nyn aiōni parangelle)—'command those who are rich in this present age.' Plousios means wealthy, rich. Parangellō is military language: command, order. That they be not highminded (μὴ ὑψηλοφρονεῖν, mē hypsēlophronein)—'not to be haughty.' Hypsēlophroneō means to be proud, think highly of oneself. Wealth tempts toward pride.
Nor trust in uncertain riches, but in the living God (μηδὲ ἠλπικέναι ἐπὶ πλούτου ἀδηλότητι ἀλλ' ἐπὶ θεῷ ζῶντι, mēde ēlpikenai epi ploutou adēlotēti all' epi theō zōnti)—'nor to set their hopes on the uncertainty of riches, but on God.' Adēlotēs means uncertainty, instability. Wealth is unreliable—economic crashes, theft, inflation, death make it futile as security. Who giveth us richly all things to enjoy (τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν, tō parechonti hēmin panta plousiōs eis apolausin)—'who richly provides us with everything to enjoy.' Apolausis means enjoyment.
Wealth brings spiritual dangers: pride and false security. The remedy: recognize God as the source of all blessings and the only reliable security. Wealth itself isn't evil—God gives richly for enjoyment—but trusting it rather than God is idolatry.
Nor trust in uncertain riches, but in the living God (μηδὲ ἠλπικέναι ἐπὶ πλούτου ἀδηλότητι ἀλλ' ἐπὶ θεῷ ζῶντι, mēde ēlpikenai epi ploutou adēlotēti all' epi theō zōnti)—'nor to set their hopes on the uncertainty of riches, but on God.' Adēlotēs means uncertainty, instability. Wealth is unreliable—economic crashes, theft, inflation, death make it futile as security. Who giveth us richly all things to enjoy (τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν, tō parechonti hēmin panta plousiōs eis apolausin)—'who richly provides us with everything to enjoy.' Apolausis means enjoyment.
Wealth brings spiritual dangers: pride and false security. The remedy: recognize God as the source of all blessings and the only reliable security. Wealth itself isn't evil—God gives richly for enjoyment—but trusting it rather than God is idolatry.
That they do good, that they be rich in good works, ready to distribute , willing to communicate; willing: or, sociable
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That they do good, that they be rich in good works (ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, agathoergein, ploutein en ergois kalois)—'to do good, to be rich in good works.' Agathoergeō means to do good. Plouteo means to be rich—here used metaphorically. Be rich in deeds, not just dollars. Ergon kalos means good work, noble deed. Ready to distribute, willing to communicate (εὐμεταδότους εἶναι, κοινωνικούς, eumetadotous einai, koinōnikous)—'generous, ready to share.' Eumetadotos means generous, ready to impart. Koinōnikos means generous, willing to share—from koinōnia (fellowship, sharing).
Wealthy believers should focus on generosity, not accumulation. Be rich in good works—use wealth for kingdom purposes. Two virtues: ready to distribute (actively seeking opportunities to give) and willing to share (generous spirit, not hoarding). Wealth is stewardship, not ownership—use it for others' benefit and God's glory.
This redirects wealth's purpose from consumption to contribution. The rich aren't condemned but commissioned—use your resources to bless others, fund ministry, relieve suffering. This transforms wealth from curse to blessing.
Wealthy believers should focus on generosity, not accumulation. Be rich in good works—use wealth for kingdom purposes. Two virtues: ready to distribute (actively seeking opportunities to give) and willing to share (generous spirit, not hoarding). Wealth is stewardship, not ownership—use it for others' benefit and God's glory.
This redirects wealth's purpose from consumption to contribution. The rich aren't condemned but commissioned—use your resources to bless others, fund ministry, relieve suffering. This transforms wealth from curse to blessing.
Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
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Laying up in store for themselves a good foundation against the time to come (ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, apothēsaurizontas heautois themelion kalon eis to mellon)—'storing up for themselves a good foundation for the future.' Apothēsaurizō means to treasure up, store away. Themelion means foundation. Mellon means what is coming, the future—here, eternity.
That they may lay hold on eternal life (ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς, hina epilabōntai tēs ontōs zōēs)—'so that they may take hold of that which is truly life.' Epilambanomai means to grasp, seize, take hold of. Ontōs means really, truly, actually. Eternal life is the only real life—present life is shadow.
Generous giving is eternal investment—laying up treasures in heaven (Matthew 6:19-21). Earthly wealth doesn't transfer to eternity, but generosity does—it builds eternal foundation. The wealthy who give generously now experience 'life indeed'—both abundant life now and eternal reward later. This isn't earning salvation but wise stewardship producing eternal fruit.
That they may lay hold on eternal life (ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς, hina epilabōntai tēs ontōs zōēs)—'so that they may take hold of that which is truly life.' Epilambanomai means to grasp, seize, take hold of. Ontōs means really, truly, actually. Eternal life is the only real life—present life is shadow.
Generous giving is eternal investment—laying up treasures in heaven (Matthew 6:19-21). Earthly wealth doesn't transfer to eternity, but generosity does—it builds eternal foundation. The wealthy who give generously now experience 'life indeed'—both abundant life now and eternal reward later. This isn't earning salvation but wise stewardship producing eternal fruit.
Guard the Deposit
O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: science: Gr. knowledge
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O Timothy, keep that which is committed to thy trust (Ὦ Τιμόθεε, τὴν παρακαταθήκην φύλαξον, Ō Timothee, tēn parakatathēkēn phylaxon)—'O Timothy, guard the deposit.' Parakatathēkē means a deposit, something entrusted for safekeeping—the gospel and sound doctrine Paul has entrusted to Timothy. Phylassō means to guard, protect, keep safe. Avoiding profane and vain babblings (ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας, ektrepomenos tas bebēlous kenophōnias)—'avoiding godless chatter.' Ektrepomai means to turn away from, avoid. Kenophōnia means empty talk, meaningless discussion—from kenos (empty) and phōnē (sound).
And oppositions of science falsely so called (καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, kai antitheseis tēs pseudōnymou gnōseōs)—'and contradictions of what is falsely called knowledge.' Antithesis means opposition, contradiction. Pseudōnymos means falsely named, misnamed. Gnōsis means knowledge—possibly early Gnosticism, which claimed secret knowledge.
Timothy must guard the gospel deposit against corruption. Avoid empty speculation and false 'knowledge' (proto-Gnostic teaching). Focus on truth entrusted to you, not novel ideas. Ministry requires both positive (guard truth) and negative (avoid error) vigilance.
And oppositions of science falsely so called (καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, kai antitheseis tēs pseudōnymou gnōseōs)—'and contradictions of what is falsely called knowledge.' Antithesis means opposition, contradiction. Pseudōnymos means falsely named, misnamed. Gnōsis means knowledge—possibly early Gnosticism, which claimed secret knowledge.
Timothy must guard the gospel deposit against corruption. Avoid empty speculation and false 'knowledge' (proto-Gnostic teaching). Focus on truth entrusted to you, not novel ideas. Ministry requires both positive (guard truth) and negative (avoid error) vigilance.
Which some professing have erred concerning the faith. Grace be with thee. Amen. The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.
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Which some professing have erred concerning the faith (ἥν τινες ἐπαγγελλόμενοι περὶ τὴν πίστιν ἠστόχησαν, hēn tines epangellomenoi peri tēn pistin ēstochēsan)—'by professing it some have missed the mark concerning the faith.' Epangellomai means to profess, claim, announce. Astocheō means to miss the mark, deviate, wander. Those claiming superior knowledge have actually wandered from faith—their 'enlightenment' is spiritual darkness.
Grace be with thee. Amen (ἡ χάρις μετὰ σοῦ. ἀμήν, hē charis meta sou. amēn)—'Grace be with you. Amen.' Charis is grace, God's unmerited favor. Paul closes with this benediction, acknowledging that only God's grace enables Timothy to fulfill his charge. 'Thee' is singular (Timothy), but some manuscripts have plural 'you'—grace for the whole church.
The letter ends where it began: warning against false teaching. Those professing superior knowledge have missed the mark entirely. But grace sustains faithful ministers. Everything Paul has charged Timothy to do—confront error, teach truth, appoint leaders, care for the vulnerable, guard the deposit—requires divine grace. We cannot fulfill God's calling in our own strength.
Grace be with thee. Amen (ἡ χάρις μετὰ σοῦ. ἀμήν, hē charis meta sou. amēn)—'Grace be with you. Amen.' Charis is grace, God's unmerited favor. Paul closes with this benediction, acknowledging that only God's grace enables Timothy to fulfill his charge. 'Thee' is singular (Timothy), but some manuscripts have plural 'you'—grace for the whole church.
The letter ends where it began: warning against false teaching. Those professing superior knowledge have missed the mark entirely. But grace sustains faithful ministers. Everything Paul has charged Timothy to do—confront error, teach truth, appoint leaders, care for the vulnerable, guard the deposit—requires divine grace. We cannot fulfill God's calling in our own strength.