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 6

Let all who are under the yoke of slavery regard their masters as worthy of all honor, so that the name of God and the teaching may not be blasphemed. 2Those who have believing masters must not be disrespectful to them on the ground that they are members of the church; rather they must serve them all the more, since those who benefit by their service are believers and beloved.

 

False Teaching and True Riches

Teach and urge these duties. 3Whoever teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching that is in accordance with godliness, 4is conceited, understanding nothing, and has a morbid craving for controversy and for disputes about words. From these come envy, dissension, slander, base suspicions, 5and wrangling among those who are depraved in mind and bereft of the truth, imagining that godliness is a means of gain. 6Of course, there is great gain in godliness combined with contentment; 7for we brought nothing into the world, so that we can take nothing out of it; 8but if we have food and clothing, we will be content with these. 9But those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction. 10For the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains.

The Good Fight of Faith

11 But as for you, man of God, shun all this; pursue righteousness, godliness, faith, love, endurance, gentleness. 12Fight the good fight of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses. 13In the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, I charge you 14to keep the commandment without spot or blame until the manifestation of our Lord Jesus Christ, 15which he will bring about at the right time—he who is the blessed and only Sovereign, the King of kings and Lord of lords. 16It is he alone who has immortality and dwells in unapproachable light, whom no one has ever seen or can see; to him be honor and eternal dominion. Amen.

17 As for those who in the present age are rich, command them not to be haughty, or to set their hopes on the uncertainty of riches, but rather on God who richly provides us with everything for our enjoyment. 18They are to do good, to be rich in good works, generous, and ready to share, 19thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life.

Personal Instructions and Benediction

20 Timothy, guard what has been entrusted to you. Avoid the profane chatter and contradictions of what is falsely called knowledge; 21by professing it some have missed the mark as regards the faith.

Grace be with you.


8 Having food and raiment When he mentions food and raiment, he excludes luxuries and overflowing abundance; for nature is content with a little 122122     “Man wants but little; nor that little long.” — Young’s Night Thoughts. and all that goes beyond the natural use is superfluous. Not that to use them more largely ought to be condemned on its own account, but lusting after them is always sinful.

9 They who wish to be rich After having exhorted him to be content, and to despise riches, he now explains how dangerous is the desire of having them, and especially in the ministers of the Church, of whom he expressly speaks in this passage. Now the cause of the evils, which the Apostle here enumerates, is not riches, but an eager desire of them, even though the person should be poor. And here Paul shews not only what generally happens, but what must always happen; for every man that has resolved to become rich gives himself up as a captive to the devil. Most true is that saying of the heathen poet, — “He who is desirous of becoming rich is also desirous of acquiring riches soon.” 123123     “Dives fieri qui vult, Et cito vult fieri.” — Juvenal. Hence it follows, that all who are violently desirous of acquiring wealth rush headlong.

Hence also those foolish, or rather, mad desires, which at length plunge them into perdition. This is, indeed, a universal evil; but in the pastors of the Church it is more easily seen; for they are so maddened by avarice, that they stick at nothing, however foolish, whenever the glitter of gold or silver dazzles their eyes.

10 For the root of all evils is avarice 124124     “C’est avarice, ou, convoitise des richesses.” — “Is avarice, or, an eager desire of riches.” There is no necessity for being too scrupulous in comparing other vices with this. It is certain that ambition and pride often produce worse fruits than covetousness does; and yet ambition does not proceed from covetousness. The same thing may be said of the sins forbidden by the seventh commandment. But Paul’s intention was not to include under covetousness every kind of vices that can be named. What then? He simply meant, that innumerable evils arise from it; just as we are in the habit of saying, when we speak of discord, or gluttony, or drunkenness, or any other vice of that kind, that there is no evil which it does not produce. And, indeed, we may most truly affirm, as to the base desire of gain, that there is no kind of evils that is not copiously produced by it every day; such as innumerable frauds, falsehoods, perjury, cheating, robbery, cruelty, corruption in judicature, quarrels, hatred, poisonings, murders; and, in short, almost every sort of crime.

Statements of this nature occur everywhere in heathen writers; and, therefore, it is improper that those persons who would applaud Horace or Ovid, when speaking in that manner, should complain of Paul as having used extravagant language. I wish it were not proved by daily experience, that this is a plain description of facts as they really are. But let us remember that the same crimes which spring from avarice, may also arise, as they undoubtedly do arise, either from ambition, or from envy, or from other sinful dispositions.

Which some eagerly desiring The Greek word ὀρεγόμενοι is overstrained, when the Apostle says that avarice is “eagerly desired;” but it does not obscure the sense. He affirms that the most aggravated of all evils springs from avarice — revolting from the faith; for they who are diseased with this disease are found to degenerate gradually, till they entirely renounce the faith. Hence those sorrows, which he mentions; by which term I understand frightful torments of conscience, which are wont to befall men past all hope; though God has other methods of trying covetous men, by making them their own tormentors.


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