Chapter 6
Instruction Regarding Bondservants
6:1 Let all who are under a yoke as bondservants regard their own masters as worthy of all honor, so that the name of God and the teaching may not be reviled. 2a Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved.
Continuing his instruction regarding people groups, Paul next discusses those that are under the yoke of some form of servanthood (see Considerations below). As believers they are to honor their masters so that their witness as a follower of Jesus may not be criticized. Those that have Christian masters should not respect their masters any less because they are fellow believers, instead they should serve them better since that would benefit those that also believe in Jesus.
Considerations
Slave, Servant, or Bondservant?
This is a difficult subject for most believers since even though there is no place in Scripture that encourages slavery, it never condemns the practice. However, the Bible does not justify or approve slavery in any way. Then there's the fact that both the Hebrew word ‘ebed' (found 800 times in the Old Testament) and the Greek word ‘doulos’ (found 126 times in the New Testament) can be translated slave, servant, or bondservant, making it confusing to the reader (and yes, often to the translator too). The context of the verse dictates how these words should be translated. The Preface of the 2016 edition of the Holy Bible: English Standard Version (ESV) offers an insight on how these words are used and how they should be translated:
A particular difficulty is presented when words in biblical Hebrew and Greek refer to ancient practices and institutions that do not correspond directly to those in the modern world. Such is the case in the translation of ‘ebed (Hebrew) and doulos (Greek), terms which are often rendered “slave.” These terms, however, actually cover a range of relationships that requires a range of renderings—“slave,” “bondservant,” or “servant”—depending on the context. Further, the word “slave” currently carries associations with the often brutal and dehumanizing institution of slavery particularly in nineteenth-century America. For this reason, the ESV translation of the words ‘ebed and doulos has been undertaken with particular attention to their meaning in each specific context. Thus in Old Testament times, one might enter slavery either voluntarily (e.g., to escape poverty or to pay off a debt) or involuntarily (e.g., by birth, by being captured in battle, or by judicial sentence). Protection for all in servitude in ancient Israel was provided by the Mosaic Law, including specific provisions for release from slavery. In New Testament times, a doulos is often best described as a “bondservant”—that is, someone in the Roman Empire officially bound under contract to serve his master for seven years (except for those in Caesar’s household in Rome who were contracted for fourteen years). When the contract expired, the person was freed, given his wage that had been saved by the master, and officially declared a freedman. The ESV usage thus seeks to express the most fitting nuance of meaning in each context. Where absolute ownership by a master is envisaged (as in Romans 6), “slave” is used; where a more limited form of servitude is in view, “bondservant” is used (as in 1 Corinthians 7:21–24); where the context indicates a wide range of freedom (as in John 4:51), “servant” is preferred. Footnotes are generally provided to identify the Hebrew or Greek and the range of meaning that these terms may carry in each case. The issues involved in translating the Greek word doulos apply also to the Greek word sundoulos, translated in the text as “fellow servant.”[1]
Teach These Things
6:2b Teach and urge these things.
Paul again instructs Timothy to teach (see 1 Timothy 4:11) and encourage these things, and like the question of “these things” earlier in that same verse in chapter four, we can ask the same question here, “What things?” But since this is nearing the end of the book, I believe Paul is charging Timothy to teach everything he has presented in this epistle, making these five words more appropriately connected to verses three through ten rather than verses one and two.
6:3 If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, 4 he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, 5 and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.
Paul warns that if anyone was to teach a different doctrine which does not agree with the true gospel message and the teachings that promote a godly lifestyle, they are full of pride, and know nothing. Paul next offers what we might call a pathological progression of these people’s depraved thinking. He writes that they have an unhealthy craving for controversy and loves to ague about words which produces envy, dissension, slander, evil thoughts, and constant friction between individuals. Let me stop for a moment, I am sure that most people have encountered others who, in the simplest of terms, manage to bring out the worst in you. Arguing for the sake of arguing will never produce anything but animosity. Paul says these people are not only depraved in their thoughts, they are deprived of the truth (not because they don’t have access to the truth, but that they have chosen to ignore it) and in their minds they see that their form of godliness can be redeemed for their own personal gain.
6:6 But godliness with contentment is great gain, 7 for we brought nothing into the world, and we cannot take anything out of the world. 8 But if we have food and clothing, with these we will be content.
Paul admits that godliness can be a source of tremendous gain, but only when the motivation for being godly is to serve God, that’s when one can gain contentment. Paul notes that we brought nothing into the world when we were born and we can't take anything out of the world when we die. God is the provider of everything we need in between birth and death (food, clothing, etc.), of which we can and should be content. There is no need to pursue greater gain.
6:9 But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.
Those who are not content with God’s provisions and desire to be rich, can fall into the temptation to become wealthy. They become victims to perhaps Satan’s greatest snare, one that makes their desires so harmful that the person can ultimately be plunged into total ruin and destruction. What is it? The love of money! Undoubtedly the most well-known verse from this book is verse ten, but it is also the most improperly quoted verse. Many say that money is the root of all evil, no, it is the love of money which not only promotes a craving for more money, as a root for all kinds of evil (remember the best definition of evil is anything that takes your eyes off Jesus) it can displace the love one has for Jesus and instead focus on material gain rather than the gain of fellowship with God and eternal life. Paul uses the Greek word apeplaneēthēsan (translated here as ‘wandered away’) only this one time (the only other time it’s used is in Mark 13:22), it means to be led away, seduced. This brings us to the question, can a believer lose their salvation. (Click here to read more regarding this debate)
Fight the Good Fight of the Faith
6:11 But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. 12 Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.
Calling Timothy a man of God, Paul tells him to flee from these things (love of money, seduction from Satan, etc.) that he should go after righteousness (to do what is right in God’s eyes), godliness (a popular theme in this epistle as this is the ninth and final appearance of the word in this book), faith, love, steadfastness (a word that encompasses long-term patience and endurance), and gentleness. He is to fight the good fight. Paul is acknowledging that life as a professing believer will require a firm attitude that is willing to stand and defend their beliefs in front of any audience. Paul adds that the fight is to be a good fight of faith. It all comes down to faith. We have faith in Jesus for our salvation and faith that He will provide our every need including the ability to confess and defend our faith in the presence of many witnesses.
6:13 I charge you in 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, 14 to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ, 15a which he will display at the proper time—
Paul again charges Timothy (see 1 Timothy 1:18; 5:21), this time in the presence of God, the giver of life, and the one who sent Jesus, who while in front of Pontius Pilate made the good confession (see Matthew 27:11; Mark 15:2; Luke 23:3; John 18:33-38), to keep the commandment unstained and free from reproach until Jesus returns, which God the Father will allow to be seen at the right time (see Mark 13:32; Acts 1:7).
Again we might ask, “Which commandment is Paul is referring to?” Likely the multi-part one in verses eleven and twelve, first flee from temptations (as identified in verses nine and ten) and seek what is right in faith and love, and then secondly, fight the good fight to stand firm in the face of opposition. As discussed in the commentary for chapter one, Timothy will encounter significant opposition in Ephesus.
6:15b he who is the blessed and only Sovereign, the King of kings and Lord of lords, 16 who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen.
The subject of this verse and a half is often debated based on the question, “Is the subject Jesus or His Father?” The issue is twofold, Paul says that the subject has never been seen and can’t be seen (Jesus has been seen), but we also read some titles and attributes that were given to Jesus (for example see Revelation 17:14; 19:16). We should note that God the Father was also given those same titles and attributes in the Old Testament. I believe that Paul is recognizing God the Father here. First, we need to remember that the subject is still God the Father (from the beginning of verse thirteen). In what many call one of Paul’s better doxologies (an expression of praise). He lists several attributes of the Heavenly Father, He is the blessed and only Sovereign, King of kings and Lord of lords (see Deuteronomy 10:17; Psalm 136:2-3; Daniel 2:47), who is immortal (see Psalm 90:2; Isaiah 40:28; Micah 5:2; Habakkuk 1:12), dwells in light so bright no one can approach (see Psalm 104:1-2), and that no one has seen Him or can see Him (see Exodus 33:19-20). Paul then proclaims, “All honor and power to him forever! Amen.” (1 Timothy 6:16b, NLT)
6:17 As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. 18 They are to do good, to be rich in good works, to be generous and ready to share, 19 thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.
Before closing the epistle, Paul speaks briefly about those who are already wealthy (not the same group that denies God in the search for wealth, as seen in verses nine and ten). He tells Timothy to teach them not to be prideful regarding their wealth, but instead to always trust God. They are do good, be generous, and be willing to share with others. In doing so they are storing treasure just as Jesus instructed in His sermon on the mountain, “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.” (Matthew 6:19-21, ESV) Paul says this practice is a good foundation for the future so that they may take hold of the true life that awaits them in eternity.
6:20 O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” 21 for by professing it, some have swerved from the faith. Grace be with you.
In closing, Paul pleads with Timothy to guard what he has been taught. And to avoid what Paul calls “irreverent babble and contradictions,” that which is falsely called “knowledge.” Knowing that the devil is called “the father of lies” (see John 8:44, see also commentary under 1 Timothy 4:1-5), it shouldn’t surprise us that it only took a few years before God’s message of salvation got corrupt to the point where Paul calls it unholy babble. Fast forward to today we see countless number of books, online websites, and so-called Christian groups whose theology and vain philosophies would not only qualify as being worthless babble, contradictive, and considered as not containing any true knowledge, it would undoubtedly shock Paul into total disbelief. It has become difficult for a ‘seasoned Christian’ to sort out truth from fiction, let alone a new believer (or for that matter, unbelievers too) to determine the truth. We need more Timothys! The only answer is to pray for the Holy Spirit to guide and never get away from the Bible.
Paul opened with grace, mercy, and peace and now he closes with just saying “Grace be with you.” But grace being defined as being unmerited favor from God, is indeed an appropriate close to such a diverse epistle. Interestingly in the Greek the ‘you’ is plural (hymōn), Paul probably had in mind everyone in Ephesus who was going to read the epistle, but it is also a fitting ending as the epistle has been, and will continue to be read by a lot of people! He is talking to us.
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[1]The Holy Bible: English Standard Version. (2016). Wheaton, IL: Crossway Bibles.