5. Perverse disputings--useless disputings. The oldest manuscripts read, "lasting contests" [Wiesinger]; "incessant collisions" [Alford]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the English Version reading) again.
corrupt minds--Greek, "of men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind ([1Ti 6:4]; [2Ti 3:8]; [Tit 1:15]).
destitute of the truth--([Tit 1:14]). They had had the truth, but through want of moral integrity and of love of the truth, they were misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade [Wiesinger].
supposing, &c.--The Greek requires, "supposing (regarding the matter in this point of view) that piety (so translated for 'godliness') is a means of gain (that is, a way of advancing one's worldly interests: a different Greek form, poriswa, expresses the thing gained, gain)"; not "that gain is godliness," as English Version.
from such withdraw thyself--omitted in the oldest manuscripts. The connection with [1Ti 6:6] favors the omission of these words, which interrupt the connection.
6. But--Though they err in this, there is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness" ([1Th 2:5]) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. Wiesinger remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt ([1Ti 6:11]) that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely contentment is great gain (a sentiment of the heathen Cicero [Paradox 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [Wiesinger]. The Greek for contentment is translated "sufficiency" ([2Co 9:8]). But the adjective ([Php 4:11]) "content"; literally, "having a sufficiency in one's self" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this sufficiency [supplied by God, with which moreover His people are content] is thrown into the scale as a kind of overweight" [Calvin] ([1Ki 17:1-16]; [Psa 37:19]; [Is 33:6], ; [Jr 37:21]).
7. For--confirming the reasonableness of "contentment."
and it is certain--Vulgate and other old versions support this reading. The oldest manuscripts, however, omit "and it is certain"; then the translation will be, "We brought nothing into the world (to teach us to remember) that neither can we carry anything out" ([Job 1:21]; [Ec 5:15]). Therefore, we should have no gain-seeking anxiety, the breeder of discontent ([Mt 6:25]).
8. And--Greek, "But." In contrast to the greedy gain-seekers ([1Ti 6:5]).
having--so long as we have food. (The Greek expresses "food sufficient in each case for our continually recurring wants" [Alford]). It is implied that we, as believers, shall have this ([Is 23:16]).
raiment--Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing.
let us be therewith content--literally, "we shall be sufficiently provided"; "we shall be sufficed" [Alford].
9. will be rich--have more than "food and raiment." Greek, "wish to be rich"; not merely are willing, but are resolved, and earnestly desire to have riches at any cost ([Pr 28:20], ). This wishing (not the riches themselves) is fatal to "contentment" ([1Ti 6:6]). Rich men are not told to cast away their riches, but not to "trust" in them, and to "do good" with them ([1Ti 6:17], ; [Psa 62:10]).
fall into temptation--not merely "are exposed to temptation," but actually "fall into" it. The falling into it is what we are to pray against, "Lead us not into temptation" ([Jas 1:14]); such a one is already in a sinful state, even before any overt act of sin. The Greek for "temptation" and "gain" contains a play on sounds--porasmus, peirasmus.
snare--a further step downwards ([1Ti 3:7]). He falls into "the snare of the devil."
foolish--irrational.
hurtful--to those who fall into the snare. Compare [Ep 4:22], "deceitful lusts" which deceive to one's deadly hurt.
lusts--With the one evil lust ("wish to be rich") many others join themselves: the one is the "root of all evils" ([1Ti 6:10]).
which--Greek, "whatever (lusts)."
drown--an awful descending climax from "fall into"; this is the last step in the terrible descent ([Jas 1:15]); translated "sink," [Lu 5:7].
destruction ... perdition--destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.
10. the love of money--not the money itself, but the love of it--the wishing to be rich ([1Ti 6:9])--"is a root (Ellicott and Middleton: not as English Version, 'the root') of all evils." (So the Greek plural). The wealthiest may be rich not in a bad sense; the poorest may covet to be so ([Psa 62:10]). Love of money is not the sole root of evils, but it is a leading "root of bitterness" ([He 12:15]), for "it destroys faith, the root of all that is good" [Bengel]; its offshoots are "temptation, a snare, lusts, destruction, perdition."
coveted after--lusted after.
erred from--literally, "have been made to err from the faith" ([1Ti 1:19]; ).
pierced--([Lu 2:35]).
with ... sorrows--"pains": "thorns" of the parable ([Mt 13:22]) which choke the word of "faith." "The prosperity of fools destroys them" ([Pr 1:32]). Bengel and Wiesinger make them the gnawings of conscience, producing remorse for wealth badly acquired; the harbingers of the future "perdition" ([1Ti 6:9]).
11. But thou--in contrast to the "some" ([1Ti 6:10]).
man of God--who hast God as thy true riches ([Ge 15:1]; [Psa 16:5]; [La 3:24]). Applying primarily to Timothy as a minister (compare [2Pe 1:21]), just as the term was used of Moses ([De 33:1]), Samuel ([1Sa 9:6]), Elijah, and Elisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so [2Ti 3:17]) as a Christian man born of God ([Jas 1:18]; [1Jo 5:1]), no longer a man of the world raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work is to be his great work: he is to be Christ's living representative.
flee these things--namely, "the love of money" with its evil results ([1Ti 6:9], ).
follow after righteousness--([2Ti 2:22]).
godliness--"piety." Righteousness is more in relation to our fellow man; piety ("godliness") to God"; faith is the root of both (see on [Tit 2:12]).
love--by which "faith worketh."
patience--enduring perseverance amidst trials.
meekness--The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.
12. Fight the good fight--Birks thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as in [1Co 9:24-26]. Contrast "strifes of words" ([1Ti 6:4]). Compare [1Ti 1:18]; [2Ti 4:7]. The "good profession" is connected with the good fight ([Psa 60:4]).
lay hold on eternal life--the crown, or garland, the prize of victory, laid hold of by the winner in the "good fight" ([2Ti 4:7], ; [Php 3:12-14]). "Fight (literally, 'strive') with such striving earnestness as to lay hold on the prize, eternal life."
also--not in the oldest manuscripts.
professed a good profession--Greek, "didst confess THE good confession," namely, the Christian confession (as the Greek word is the same in this verse as that for "confession" in [1Ti 6:13], probably the profession here is the confession that Christ's kingdom is the kingdom of the truth, [Joh 18:36], ), at thy being set apart to thy ministerial function (whether in general, or as overseer at Ephesus): the same occasion as is referred to in [1Ti 1:18]; ; [2Ti 1:4].
before many witnesses--who would testify against thee if thou shouldest fall away [Bengel].
13. quickeneth all things--that is, "maketh alive." But the oldest manuscripts read, "preserveth alive"; as the same Greek means in [Ac 7:19]; compare [Ne 9:6]. He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in [1Ti 6:14], by the future manifestation of God's power at the appearing of Christ. The assurance that "eternal life," [1Ti 6:12], will be the result of "fighting the good fight," rests on the fulness and power of Him who is the God of all life, present and to come.
witnessed--It was the Lord's part to witness, Timothy's part to confess (or "profess," [1Ti 6:12]) "the good confession" [Bengel]. The confession was His testimony that He was King, and His kingdom that of the truth (see on [1Ti 6:12]; [1Ti 6:15]; [Mt 27:11]). Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Christianity. Timothy's profession, or confession, included therefore the whole of the Christian truth.
14. keep this commandment--Greek, "the commandment," that is, the Gospel rule of life ([1Ti 1:5]; [Joh 13:34]; [2Pe 2:21]; ).
without spot, unrebukeable--agreeing with "thou." Keep the commandment and so be without spot," &c. "Pure" ([1Ti 5:22]; [Ep 5:27]; [Jas 1:27]; [2Pe 3:14]).
until the appearing of ... Christ--His coming in person ([2Th 2:8]; [Tit 2:13]). Believers then used in their practice to set before themselves the day of Christ as near at hand; we, the hour of death [Bengel]. The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence, [1Ti 6:15], he says, "in His times": the Church's true attitude is that of continual expectation of her Lord's return ([1Co 1:8]; [Php 1:6], ).
15. in his times--Greek, "His own [fitting] times" ([Ac 1:7]). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Father ([1Ti 2:6]; [2Ti 1:9]; [Tit 1:3]; [He 1:1]).