Read or listen First Epistle to Timothy Chapter 6 online (ESV, Bible Gateway)

Slaves and Masters – 6:1-2

Slaves whose masters were Christians were tempted to claim privileges based on their shared faith (v. 2). Paul urged them to serve their masters even more willingly because their masters were doing good (v. 2). Non-Christian masters were to be respected because in this way the slaves gave a good testimony of their God and their faith (v. 1). At that time - as today - outsiders drew various conclusions about God based on the lives of Christians (v. 1, see also Rom. 2:24, Isa. 52:5).

Verse 1 actually speaks of “the yoke of slavery.” A yoke usually describes something heavy, oppressive in the Bible (see 2 Chronicles 10:4, Isaiah 9:3, 47:6). Jesus promised his followers a kindly yoke and a light burden (Matthew 11:29-30).

The end of verse 2 can be interpreted in many ways:
- “because those who benefit from their services are believers and beloved by God”
- “because such a master, who is a Christian and knows that he is loved by God, in turn does much good to his slaves”
- “for a believing Christian, beloved by God, can only be one who strives to do good to others.”
So it may be that Paul is also giving instructions here to Christian slave owners (compare Eph 6:5-9, Col 3:22-4:1).

It has been asked why Paul and the first Christians did not demand the abolition of slavery more forcefully, but seem to have agreed to its continuation (compare 1 Cor 7:17-24). It is estimated that there were about 50 million slaves in the Roman Empire. The entire society was built on slavery. Of the approximately one and a half million inhabitants of the capital, 70% were slaves. The sudden abolition of slavery would have brought overwhelming difficulties to the entire society. In fact, the liberation of a slave was not always a good thing for the slave himself. Masters freed aging slaves in order to avoid having to support them. The freed slave was often left alone to live on the streets. The Christian faith eventually changed society so much that the spiritual foundation of slavery crumbled and slavery ended (compare Gal 3:26, Col 3:11).

False and true wealth – 6:3-10

The end of verse 2, "Teach and urge these things," can be connected to both verses 1 and 2 and verses 3-10. The phrase is related to both. Timothy was to teach true doctrine, but not to be silent about its opposite, false doctrine.

There is only one gospel (Gal 1:6-9), therefore those who teach otherwise (verse 3) are heretics (compare also 1 Tim 1:3-7, 4:1-5, 6:20-21).

"I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel — not that there is another one, but there are some who trouble you and want to distort the gospel of Christ. But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed."
(Gal 1:6-9)

True teaching arises from the gospel (verse 3). "The sound words of our Lord Jesus Christ" (verse 3) is said to refer to the gospel as a whole, not to the gospel book or just certain words of Jesus. It has also been suggested that Paul here refers to his teachings in Ephesus (2 Cor 13:3, 2 Thess 3:6,12, see also Luke 10:16, Acts 1:1-2). "Teaching that accords with godliness" (verse 3) is not a chain. It frees from the power of sin into true life and freedom (John 8:36).

The wrong teachers
- were quarrelsome and divided the church (vv. 4 and 5)
- had lost the truth (verse 5). So they had been in the right faith but had abandoned it
- loved money more than the truth (verse 5)

"Friction" (verse 5) should not be confused with warning against heresies (verse 3). A good church does not accept everything, but rather is committed to correct doctrine.

Religion easily becomes a means to wealth (verse 5). This has happened to many American television preachers. It is also worth remembering that in Ephesus there was a thriving business selling miniature models of the temple of Artemis. When this business began to decline as Christianity spread in Ephesus, those who had become rich from the worship of Artemis wanted to put an end to the new religion (Acts 19:23-40). Paul warned against greed in Ephesians (Ephesians 5:3), so the commercial aspects of pagan religiosity seem to have threatened Christians in Ephesus as well.

Paul seems to have been proud of the fact that he earned his own living and did not live on donations from the churches (Acts 20:32-35, 2 Cor. 2:17, 11:7-21, 12:13-18, 1 Thess. 2:5). This, however, also led to misunderstandings: some claimed that Paul did not dare to demand his living from the churches because he was not a true apostle (2 Cor. 11:7). Despite these accusations, Paul continued to support himself while carrying out his missionary work:

"...he stayed with them and worked, for they were tentmakers by trade. And he reasoned in the synagogue every Sabbath, and tried to persuade Jews and Greeks."
(Acts 18:13-4)

Faith is the source of wealth, but not earthly but heavenly wealth (verse 6).

As empty-handed a man comes into the world, so empty-handed he goes out of it (verse 7, Job 1:21). If asked how much the deceased left behind, the correct answer for both rich and poor is: “Everything!” No one takes anything with them when they leave this life (see Ps. 39:7, 49:18, Eccl. 5:14).

It is important to note that the problem is not money, but the desire for money (verse 10). Money is a necessary medium of exchange in today’s society. The problem is that money is like a drug, you have to keep getting bigger and bigger doses, and yet it doesn’t satisfy. Running after money is like drinking salt water: the more you drink, the thirstier you become.

The Bible contains several examples of people whose lives were ruined by the lust for money: Achan caused problems for the entire nation of Israel (Joshua 7), Judas Iscariot betrayed Jesus for thirty pieces of silver (Matthew 26:14-16), Ananias and Sapphira received a death sentence from God for their greed (Acts 5:1-11).

Verse 10 reminds us that it is very easy for man to begin to serve something created rather than the Creator. This passage also reminds us that in the kingdom of God, the use of money must be public: there must be no secret accounts, etc.

Flee this, pursue this – 6:11-16

Faith is not only about avoiding certain things, but also about pursuing certain things (verse 11). In life, it is not enough to simply eliminate bad things, but one must fill one’s life with good things so that bad things do not become the master of one’s life (compare Matthew 12:43-45).

"Man of God" (verse 11) here refers to Timothy (compare verse 20). Man of God (=man) is a title used of Moses (Deut 33:1, Josh 14:6, 1 Chr 23:14-15, Ps 90:1), Samuel (1 Sam 9:6), David (Neh 12:24,36), the prophet Shemaiah (1 Kings 12:22), Elijah (1 Kings 17:18, 2 Kings 1:9), Elisha (2 Kings 4:7), Hanan the Rechabite (Jer 35:4), and three unknown prophets (1 Sam 2:27, 1 Kings 13:1-3, 2 Chronicles 25:7). In the New Testament, the term appears not only here but also in 2 Tim 3:17, where it refers to Christians in general.

"Man of God" (verse 11) here refers to Timothy (compare verse 20). Man of God is a title used of
Moses (Deut 33:1, Josh 14:6, 1 Chr 23:14-15, Ps 90:1),
Samuel (1 Sam 9:6),
David (Neh 12:24,36),
the prophet Shemaiah (1 Kings 12:22),
Elijah (1 Kings 17:18, 2 Kings 1:9),
Elisha (2 Kings 4:7),
Hanan the Rechabite (Jer 35:4),
and three unknown prophets (1 Sam 2:27, 1 Kings 13:1-3, 2 Chronicles 25:7).
In the New Testament, the term appears not only here but also in 2 Tim 3:17, where it refers to Christians in general.

Christian teaching demands something that we cannot fully achieve in this time; for example, a blameless life, a perfect walk (verse 12). Even though we cannot achieve them in this time, we are nevertheless called to pursue them and strive toward them.

Merely competing is of no use if one does not reach the finish line, the destination (verse 12, compare with 1 Cor 9:24-27, Heb 12:1, see also Luke 13:24, Heb 10:32).

Christian faith is a call to eternal life (verse 12, Acts 13:46-48). Elsewhere, Paul emphasizes that God calls people to his kingdom: salvation is a work of God and not of man (Rom 8:30, 1 Cor 1:9-10, Gal 1:6, 1 Thess 2:12).

"The good confession" (verse 12) may refer either to the confession of faith made at baptism (compare Rom 10:9-0) or (more likely) to the confession made by Timothy when he was set apart as an evangelist (1 Tim 4:14, 2 Tim 1:6).

Verse 13: Jesus testified before Pilate that he is the Messiah (John 18:33-37, John 19:10-11):

Then Pilate said to him, "So you are a king?" Jesus answered, "You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.”
(John 18:33-37)

"The appearing of Jesus" in verse 14 refers to his second coming (2 Tim 4:1,8) and not to the birth of Jesus on the first Christmas, which is what "epiphany" (in greek) usually means.

Note that verse 15 does not specify a time ("at the proper time", compare Gal 4:4: "But when the fullness of time had come, God sent forth his Son"). Only God knows the time of Christ's return (Acts 1:6-7). God is King of kings and Lord of lords (verse 15, Deut 10:17, Dan 2:47, Rev 17:14, 19:16, see also Ps 136:2-3).

God cannot be seen (verse 16, Exodus 33:20), but Jesus has revealed him and we can therefore come to know him (John 1:18).

It is probably no coincidence that the praise in verses 15 and 16 has seven sentences. Seven is the number of perfection for the Jews. The praise is probably a quotation from the liturgy of worship.

Note the emphasis: The God of the Old and New Testaments is the same God. Gnosticism taught differently.

The dangers of wealth – 6:17-19

Verse 17 reveals that although the majority of early Christians were poor, there were also wealthy members in the churches. Some wealthy people had also come to faith (compare James 1:9-11, 2:1-4, 5:1-6, see also Romans 12:16).

Wealth carries the danger of pride, of thinking that one has become self-sufficient (verse 17, Deuteronomy 8:14, Ezekiel 28:5). However, wealth can vanish overnight (Proverbs 23:5: "Do not toil to acquire wealth; be discerning enough to desist. When your eyes light on it, it is gone, for suddenly it sprouts wings, flying like an eagle toward heaven." ; Matthew 6:19-21).
Man should not trust in perishable matter, but in the living God (Jeremiah 9:23).

"Toward the scorners he is scornful,
but to the humble he gives favor."
(Proverbs 3:34)

God is against the proud because pride involves the idea of ​​independence even in relation to God (compare Romans 11:20).

Wealth in itself is not bad, the question is how we relate to it. If we want to use it to help others (verse 18), we are imitating God, who is a rich giver (Romans 10:12, see also Eph 1:7-8, Phil 4:19, Hebrews 13:15-16). Man should remember that he is only a steward of the possessions given to him by God (compare Luke 16:10-11). We cannot take anything with us from this time (verse 7). Therefore, lasting hope cannot be based on matter but on God alone (verse 17, 2 Timothy 1:9-10).

In the kingdom of God, treasures are gathered by giving of one’s own (verses 18 and 19, Matt. 6:19-24, Luke 12:16-21). If our treasure is temporal, our heart is also attached to this time and not to God (Luke 12:33-34).
True life (verse 19) is eternal life (1 Tim. 6:12).

In relation to God’s earthly gifts, the Christian is threatened by four dangers:
a. false trust in money, materialism (verse 17)
b. asceticism, refusal of God’s gifts (1 Tim 4:3)
c. love of money (verse 10)
d. selfishness (verse 5)

Paul teaches four proper attitudes toward possessions:
a. a simple lifestyle (verse 8)
b. gratitude for God’s gifts (1 Tim. 4:4)
c. contentment with what God provides (verse 8)
d. generosity (verse 18).

Keep what is entrusted to you – 6:20-21

Paul emphasizes that the Christian faith is about what God has revealed to us. Timothy must hold on to it (verse 20). The risen Christ urged the churches of Thyatira (Rev. 2:25) and Philadelphia (Rev. 3:11) to do the same:

"Only hold fast what you have until I come."
(Rev. 2:25)

"Hold fast what you have,
so that no one may seize your crown."
(Rev. 3:11)

Knowledge (verse 20) in Greek is “gnosis.” This word was the origin of the name of the Gnostic heresy.

Note that false teachers had risen from within the church (verse 21); just as Paul had predicted in his farewell address to the leaders of the church in Ephesus on his third missionary journey (Acts 20:28-29, cf. 1 Tim 1:6).

"Grace be with you."
(1. Tim 6:21)

The letter ends with a plural wish for grace (verse 21: ). There are also other letters written to private individuals from ancient times, whose closing greetings are in the plural. Paul must also have had the church in Ephesus in mind; he wrote not only to Timothy, but also to the church in Ephesus. Timothy was to convey Paul's greetings to the entire church, perhaps the letter was read aloud in a church service.