(Chapters 5-6)
In chapters 5 and 6, Paul passes on to the sphere of Christian fellowship. God's house is not only to be a place of prayer, holy order, and truth, but it is also to be a place of happy fellowship among believers. In these chapters, Paul brings before Timothy various relationships that we have with one another in the house, and he outlines the proper conduct suited to each.
As elsewhere in the epistle, the exhortations here have in view the maintaining of a right public testimony of the house before the world. If we act inappropriately in any one of these relationships, we could bring a blot on the testimony of the Lord. It is important, therefore, that we heed the advice and counsel of the Apostle in our interactions with one another in these relationships so a proper testimony of the true character of God would be rendered to the world.
TWELVE RELATIONSHIPS
A cursory look over these two chapters shows us that the fellowship in God's house is not patterned after the order of a business or an army which have efficiency, but are also impersonal and even cold in their manner of dealing with one another. Since the Church is seen under the figure of a house in this epistle, the pattern that is followed in these chapters is that of a large extended family, in which the great characteristic of love is evident in each relationship.
Paul touches on at least 12 different relationships that one would encounter in normal life in the house of God, starting with the older men, and then working down through the strata of assembly life. He delineates the proper conduct that should be displayed in our interactions with each of these in our daily Christian life. It is wholesome instruction for happy Christian fellowship. If heeded, it would render to the world a powerful testimony of the love, goodness, and grace of God. "By this shall all men know that ye are My disciples, if ye have love one to another" (John 13:3535By this shall all men know that ye are my disciples, if ye have love one to another. (John 13:35)).
It should be noted that in all of these relationships that Paul mentions, he does not touch on the interactions between husbands and wives, children and parents, etc., as he does in Ephesians 5-6 and in Colossians 3. Family ties are not the subject here; the epistle is dealing with that which passes before the eyes of men. Such relationships within individual households are not really of a public character.
Older Men
Chap. 5:1a—The older men ("an elder") are to be treated with the respect that is due to a father. Paul is not speaking of a man who functions in the assembly as an overseer/elder/guide (as in verses 17-19), but of a brother advanced in age. If he should fail in some way and need "rebuke," it should be done in a manner that would respect his age.
The KJV is a little misleading on this verse. It states that we should not rebuke an elder, but it should read, "Rebuke not an elder sharply." This shows that no one in the assembly is beyond a rebuke. An older brother may need rebuking, but it is not to be done sternly, but rather, by entreating him as a father. What would the world think if it saw us treating an older brother as if we were scolding a child?
Younger Men
Chap. 5:1b—The younger men are to be treated as "brethren." Timothy was to look on those who were younger in age as being comrades who were fighting the same good fight of the faith. Sometimes younger men see each other as rivals, but Christian life and service is not a competition—it's a brotherhood.
Older Women
Chap. 5:2a—The older women are to be treated as "mothers." This would be with courtesy, and with godly reverence and much affection.
Younger Women
Chap. 5:2b—The younger women are to be treated as "sisters." Paul adds, "with all purity," because Timothy, being a younger brother, needed to be careful how he behaved toward those of his age of the opposite sex, so as not to give a wrong impression.
Widows (Older and Younger)
Chap. 5:3-16—Knowing that Satan used the care of widows to stir up the first trouble in the Church (Acts 6), Paul gives extra attention to addressing things that pertain to them. His remarks reveal that there are various kinds of widows and that they should each be treated in a different manner.
Vss. 3, 5, 8 and 16—There is, first of all, one who is "a widow indeed." This is a sister (without specifying how old) who lives the life of what a widow really depicts—she is truly bereft and helpless. She is "left alone," without resources, and feeling the sorrow of her widowhood, she puts her trust in the living God, and cries to Him for help with "supplications and prayers night and day" (vs. 5). Such are to be honoured and helped financially. They are to be "put on the list" of individuals that the assembly regularly ministers to (vs. 9), for such are entitled to this care.
Chap. 5:4—Then there is another class of widows who have "children or descendants" (grandchildren) in the Church. These descendants are to "show piety at home" and to "render a return on their side to their parents" who are widowed by looking after their financial needs. The assembly, in this case, should not be burdened with the support of these widows. Paul says that it is "good and acceptable before God" that their families take care of them. If this responsibility of the immediate descendants in the household is ignored, they are in fact denying "the faith" and are considered to be "worse than an infidel" (vs. 8).
Chap. 5:6-7—Then there are widows who live in "habits of self-indulgence." These, evidently, are able to provide for themselves through private means, but choose to live after the flesh. Paul says that such a widow is "dead while she liveth." This does not mean that she is not saved, but that she lives out of communion with God. The aspect of death here, is moral death—a practical separation from God. In Romans 8:1313For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. (Romans 8:13), Paul speaks of this kind of death: "If ye live after the flesh, ye shall die." All such who live in this manner should not receive financial support from the assembly but are to be charged to live in an "irreproachable" manner before God and man.
The truth of verse 8, of course, applies to others besides widows, for even an unbeliever ("an infidel") knows that it is his responsibility to look after "those of his own house." On the other hand, the instruction of the Apostle in this verse can be misapplied and used as an excuse for not giving to the work of the Lord as we should. We might declare that we are caring for our families by laying away funds for the next generation—and there is nothing wrong with doing that—but it should not be used as a cloak for selfish motives. Oftentimes, such hording of unconsecrated funds ends up being squandered by the children, instead of being used for the Lord.
Chap. 5:9-10—There are also older widows who have faithfully served the Lord for many years. These are to be "put on the list" of individuals that the assembly should minister to regularly, for they are worthy of this care.
Some eight qualifications are mentioned:
Over "three-score years old"—Such honourable women should be free from financial burden in their declining years.
"Well reported of for good works"—She has a good public testimony.
"Brought up children"—This may not necessarily be referring to her own family, but to spiritual children in the household of faith, because if she had children of her own, they were to relieve her (vss. 4, 16). If it is speaking of her own children, then they may not be saved or alive. If they were not looking after her, they would be worse than infidels.
"Lodged strangers"—Her home has been open to the saints who have travelled through the region where she lives.
"Washed the saints' feet"—This is figurative language for humbly performing menial services for the saints.
"Imparted relief to the distressed"—She has been engaged in a ministry of practical care for distressed saints.
"Diligent in good works"—She is characterized by diligence in service; she has not been lazy.
Chap. 5:11-15—Last of all, there are "younger widows;" these, the assembly should "decline" financial assistance. To put such on the list of regular support could be harmful to them and to the fellowship of the saints. Not having to be cast upon God for their needs in daily dependence, they could become dissatisfied with their lot in life as widows and "wax wanton against Christ." Lapsing into a poor state of soul, they might "cast off their first faith" (forsake their confidence in the Lord) and unadvisedly enter into another marriage that may not be "in the Lord" (1 Cor. 7:3939The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord. (1 Corinthians 7:39)).
To "desire to marry" is not wrong; Paul suggests that the younger widows ought to re-marry in verse 14. But to do it in self-will is "being guilty" of acting independently. When a person does not submit to the burden that God has given them to bear in life (in this case, the loss of a husband), in their dissatisfied spirit and poor state of soul, they could be used of the enemy to tear down the fellowship of the saints. Such can become "idle, wandering from house to house" as "gossipers" and "busybodies [meddlers]."
To guard against this tendency, Paul desired that the younger widows "marry, bear children," and "guide the house." This is a wholesome occupation, and it helps to preserve the younger widows from these dangers—and it also takes away any "occasion" for "the adversary to speak reproachfully" of the testimony of the Lord. Let the married sisters take note: Paul says of them, "Rule the house," he does not say, "Rule your husband" (vs. 14). This shows that the sphere of their responsibility pertains to the domestic affairs of the home. Paul reports that, sad to say, some younger widows had "turned aside after Satan," in the sense of doing his work against the public testimony of the Church.
Paul does not say that the older widows should re-marry, but that does not mean that they shouldn't; 1 Corinthians 7:3939The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord. (1 Corinthians 7:39) gives no age limit on remarriage. He is dealing with a certain tendency among younger sisters that those who are older and more mature in the faith wouldn't be susceptible to. A mature Christian woman should not need the pre-occupation of the care of children and family responsibilities to channel her energies, and thus, be distracted by the fleshly occupation of gossiping and meddling among the saints. By that age, their experience with the Lord in the Christian path should have taught them to walk in the Spirit, and thus, to judge the fleshly tendencies that tend to affect younger believers.
Chap. 5:16—Paul summarizes his foregoing remarks by stating that only those who are "widows indeed" are to be relieved by the assembly; all others are to be declined. He says, "Let not the assembly be charged" with widows whom their relatives can care for. "It" (the assembly) should only "impart relief to those that are widows indeed."
Overseers (Elders)
Chap. 5:17-19—Paul moves on to address the way in which the "elders" are to be treated. This is referring to those in the office of elder/overseer/guide in the assembly; it is not merely those who are older brethren, as in verse 1. These overseers have the care of the flock locally, and should be respected.
We see immediately, that Paul does not view all overseers/elders as having the same distinction of honour. He says, "Let the elders that rule [take the lead] well be counted worthy of double honour, especially they who labour in the word and doctrine.'' Someone might take from this that if an overseer/elder does not rule "well," we don't have to honour him or submit to him. But, by distinguishing some who should have "double honour," Paul shows that honour is to be shown to all the overseers/elders who are in that place of responsibility. Honour is to be given to them because of what is due to the office that they occupy in the house of God, and an additional honour is to be given to those who do it "well." Then, Paul shows that there are some elders who should be honoured even above that—those who rule well, who also "labour in word and doctrine." This is indicated by Paul saying, "Especially...." Mr. Kelly points out these three distinctions, stating that there should be "honour in their office, honour because it was excellently filled, and especial distinction for those of the elders that labour in word and teaching." The fact that he distinguishes between those who teach and those who rule well shows that not all the overseers/elders may teach, but it is good and helpful if they can.
Vs. 18—Those overseers/elders who "rule [take the lead] well" and "labour in word and teaching" are to be rewarded for their service. Paul was not referring to a future reward which they will surely receive at the judgment seat of Christ (2 Cor. 5:10; 110For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. (2 Corinthians 5:10)
10Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us; (2 Corinthians 1:10) Peter 5:4), but to some present help or assistance in practical needs. This could be financial support from the local assembly wherein they reside and work, if they needed it. Paul quotes an Old Testament verse (Deuteronomy 25:44Thou shalt not muzzle the ox when he treadeth out the corn. (Deuteronomy 25:4)) and a New Testament verse (Luke 10:77And in the same house remain, eating and drinking such things as they give: for the laborer is worthy of his hire. Go not from house to house. (Luke 10:7)) to support this point. Note: Luke's gospel is quoted and labelled by Paul as "Scripture," showing that some of the books of the New Testament canon were already recognized as inspired of God in that day.
Vs. 19—Paul did not rule out the possibility of an overseer/elder failing, but he states that it had better be something that could be proved with "two or three witnesses." This verse had a special application to the assembly at Ephesus where Timothy was to remain and work (chap. 1:3). In Acts 20:3030Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. (Acts 20:30), Paul had warned that some of the elders in that city were going to become defective, and the directions he gave Timothy here, as to dealing with them, would be needed.
All cases of evil in the assembly must be proven before action can be taken, but especially so with elders. The fact that Paul says that there must be adequate proof of wrongdoing indicates that accusations could come against an elder that were quite unfounded. The nature of the overseer's work makes him liable to misunderstandings and attacks. An overseer, having at times to deal with the faults of others, can lead to resentment and ill feeling in those who have received admonition, and it could result in retaliating with some railing accusation against the elder. Hence, with this possibility always lurking, all such accusations had to be adequately proven. This shows, again, that those in the role of leadership in the assembly are a target of the enemy, and attacks in the form of accusations will come to those in that position.
Erring Brethren
Chap. 5:20-21—Paul turns to speak of others in the assembly who may sin. He says, "Them that sin rebuke before all, that others [the rest] also may fear." Some have thought that Paul was still referring to elders who might fail. While it could include an elder, it is not confined to them. Mr. Kelly said, "The first of these has nothing specially to do with the elders, but breaks into the larger field of the saints in general....To limit the range of 'those that sin' (vs. 20) as if it meant only 'the sinning' presbyters naturally leads us to think of 'the rest' of that class, to the loss of a solemn injunction [that should] in no way be restricted, as 'before all' ought to demonstrate."
Mentioning the possibility of some among the saints in general failing right after having spoken of an overseer/elder failing, shows that when leaders fail, they often affect others who may follow them. Acts 20:3030Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. (Acts 20:30) confirms this, stating that defective elders "draw away disciples" after themselves.
The public rebuke referred to here is not to be given in every case of sin in the assembly; it should usually follow a private rebuke (1 Thess. 5:1414Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. (1 Thessalonians 5:14)). A certain kind of sin requires this kind of a rebuke. It is usually an outward, public type of sin that could affect others—such as party-making, sowing discord among brethren, etc. In such a case, a rebuke before all is in order. The effect is that the "simple," who otherwise might be inclined to follow in the same sin, are made to "fear" (Rom. 16:1818For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. (Romans 16:18); Deut. 17:1313And all the people shall hear, and fear, and do no more presumptuously. (Deuteronomy 17:13)), and thus, will disassociate themselves from it. An example of a public rebuke is Paul's rebuke to Peter "before them all" (Gal. 2:1414But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? (Galatians 2:14)). Peter's mistake could very well have misled others, and a public action was needed.
The serious nature of the matter is reflected in the fact that Paul charged Timothy "before God and the Lord Jesus Christ" and in the sight of "the elect angels." He warns him of two dangers he must avoid in dealing with persons in God's house:
"Prejudice"—Being unfavourably biased against somebody because of certain pre-conceived feelings toward the person.
"Partiality"—Showing favouritism toward somebody because of their wealth, position in the secular world, family connections in the assembly, personality, etc.
New Acquaintances
Chap. 5:22-25—Paul then cautions Timothy of the dangers of associations—not just with persons, but also with wine. If Timothy was to represent God in helping the saints in God's house, he had to be careful about who (and what) he associated with. Paul, therefore, gives him some guiding principles that are helpful for all in the house of God.
Vs. 22—Timothy was to be especially careful with new acquaintances. He was to "lay hands suddenly on no man." As mentioned in the second chapter, the reference to "hands," in Scripture, is often a figure of speech denoting identification with someone or something (Lev. 1:44And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him. (Leviticus 1:4); Num. 8:10; 27:1810And thou shalt bring the Levites before the Lord: and the children of Israel shall put their hands upon the Levites: (Numbers 8:10)
18And the Lord said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him; (Numbers 27:18); Gal. 2:99And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. (Galatians 2:9)). Timothy was not to identify himself with men whose characters were not known. He was to go slowly in making new friendships because he could easily become a "partaker" of "other men's sins," through his identification with them if he wasn't careful. He was to keep himself "pure." The lesson for us here is to make sure that we choose our companions carefully (Psa. 119:6363I am a companion of all them that fear thee, and of them that keep thy precepts. (Psalm 119:63)).
This verse is not directly referring to reception to the Lord's Table, as some have thought, but to personal fellowship in the house of God. However, the principle in the verse can guide the brethren in respect to reception. It shows us that if individuals are to be careful about their personal associations, the assembly certainly should be also.
Verse 23 is a parenthesis. It shows that there are not only persons, but also things and practices that Christians need to be careful of associating with. We can see by Paul's injunction concerning "wine" that Timothy had been scrupulous in maintaining his personal purity and had sought to distance himself from wine for the testimony's sake. However, his sensitive conscience needed enlightening. He needed to understand that he would not be courting any danger if he used wine medicinally—"for thy stomach's sake and thine often infirmities." Timothy was not to seek a miracle for his ailment, but was to use the means that were available to him to maintain his health. In his case, "a little wine" would help. This teaches us that we are not to deny the mercies that the Creator-God has provided in His creation for His creatures' needs.
However, sad to say, some Christians take this to mean that it is good and acceptable for Christians to drink liquor for personal pleasure. But Paul does not tell Timothy to take wine for pleasure's sake, but for his health's sake. There is no licence in this verse for social drinking. Too many Christians love Paul's remedy who have not Timothy's malady!
Wine, while it is not prohibited for Christians, should be handled carefully by Christians for at least three reasons:
The possibility of personal temptation and coming under its power (1 Cor. 6:1212All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. (1 Corinthians 6:12); Prov. 20:1; 23:29-351Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise. (Proverbs 20:1)
29Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? 30They that tarry long at the wine; they that go to seek mixed wine. 31Look not thou upon the wine when it is red, when it giveth his color in the cup, when it moveth itself aright. 32At the last it biteth like a serpent, and stingeth like an adder. 33Thine eyes shall behold strange women, and thine heart shall utter perverse things. 34Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast. 35They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again. (Proverbs 23:29‑35))
Vs. 24—Paul explains why Timothy should not rush into identifying himself with new acquaintances in the house of God. There are two classes of sins that men might go on with: those that are "open," and those that are hidden and that "follow after." Some men's lives are like an open book; their failures are public knowledge; others live more privately and so their true character does not come to light until later.
Vs. 25—Paul shows that this applies to "good works" also. One person may be well-known for his works of service because he has a high public profile among brethren, and with another who goes on quietly with the Lord, his service is not known publicly. This being the case, the lesson here for Timothy (and for us) is not to judge a person on first impressions—either for bad or for good. If we take time to form our judgments on personalities, we will be far more accurate—and we could save ourselves some embarrassment by jumping to wrong conclusions. Time is the great tester; it will reveal a person's true character. Therefore, Timothy was to go slowly in this.
Servants (Bondmen)
(Chapter 6)
In this chapter, Paul continues to address things that pertain to fellowship in the house of God. He exhorts against all that would hinder those special relationships that we have with one another, and this, on account of the public testimony of Christianity before the world.
Chap. 6:1-2—Paul then addresses the "servants [bondmen]" who were under the authority of their masters. These believers were slaves. This is something that never was intended for man; it was introduced by perverse men for base means. It is significant however, that Paul does not tell these believing slaves to get out of their situation. Rather, he tells them to behave properly in their situation so that the testimony of God's grace would not be marred.
This shows that Christianity is not a force to correct social injustices in the world. When the Lord came at His first coming, He did not attempt to reform the world and rectify its earthly wrongs—either social or political. He will do that in a coming day when He intervenes in judgment at His Appearing; then every crooked thing in this world will be set right (Isa. 40:3-53The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. 4Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: 5And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. (Isaiah 40:3‑5)). Christians are not to try to set the world right today, but are to wait for that day (Matt. 13:28-2928He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. (Matthew 13:28‑29)). We are to leave the world as it stands and announce the gospel that calls men out of it for heaven. There is, therefore, no injunction in the epistles for Christians to set right the wrongs of slavery, or any other social injustice in this world. This is because we are "in" the world but not "of" it (John 17:1414I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. (John 17:14)). The Lord said that if His kingdom were "of this world," then His servants would fight in these causes (John 18:3636Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. (John 18:36)). But since such is not the case, we are to "let the potsherd strive with the potsherds of the earth" (Isa. 45:99Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? (Isaiah 45:9)). In this regard, Hamilton Smith said, "The great object of the house of God is not to improve the world, but to witness to the grace of God in order that men may be saved out of the world, that, in spite of civilization and any social improvements, is going on to judgment."
Paul sees two scenarios regarding servants (bondmen): one where the master may not be a believer (vs. 1), and the other where the master is a believer (vs. 2). Paul's great concern, in either case, is that "the name of God and His doctrine be not blasphemed." We see here, as so often in this epistle, the focus is on maintaining a good outward testimony before the world. It also shows us that regardless of where a person stands in the social scale in society, he still has an opportunity to witness for Christ.
Note: Paul does not tell these servants to run away, as Onesimus did before he was saved (Philemon 1515For perhaps he therefore departed for a season, that thou shouldest receive him for ever; (Philemon 15)). Instead, they were to remain in their station of life and glorify God before their masters by treating them with "all honour." This would render a good testimony before all.
If the master were a believer, the servant might be inclined to "despise" him because he promoted the worldly principle of slavery, even though he was a brother in the Lord. It would be doubly hard for servants to respect their masters in that situation, knowing that they had their "profit by the good and ready service [rendered]" by the servant. Nevertheless, the servants were to treat their believing masters "with subjection because they are faithful and beloved."
We might wonder what lesson we—living in the western Christian world today—could get from this, since slavery has long been abolished in these lands. However, when we are gainfully employed at some firm in the workforce, we render our services to that firm for payment (wages). During the hours of our employment in that occupation, we are, in principle, in the same position as these servants. Therefore, the injunctions given here have a practical application to us when we are in the work place. Honour and respect to our employers are to be given, even as these servants were enjoined.
Church history reveals that this injunction was generally heeded by Christian slaves, to the point that it was well-known in the world of slavery that a Christian slave commanded a higher price on the auction block. It is a high tribute to the Christian faith. It should be the same today; any employer who can get a Christian employee ought to be thankful, because the Christian should look after his employer's business and treat it as if it were his own (Eph. 6:5-85Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; 6Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; 7With good will doing service, as to the Lord, and not to men: 8Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. (Ephesians 6:5‑8); Col. 3:22-2522Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God: 23And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 24Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. (Colossians 3:22‑25); 1 Peter 2:1818Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. (1 Peter 2:18)).
False Teachers
Chap. 6:3-8—Paul passes on to address how we are to treat false teachers in the house of God. He designates such individuals in the phrase, "If any man teach otherwise." That false teachers would rise up in God's house is sad indeed, but in chapter 4:1, Paul had warned that it would happen.
Vs. 3—Teaching things "otherwise," refers specifically to what Paul was speaking about in the previous two verses, in which he taught submission to authority in the work place, rather than the overthrow of the wrongs of slavery. But it is broad in its application, and it could take in anything that was unorthodox and contrary to the truth that had been delivered to the saints (Jude 33Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (Jude 3)). Ministry that teaches Christians to stand up for their rights in this world and to get involved in efforts to reform the injustices in society is something otherwise from what Paul taught. Hamilton Smith said, "Apparently, in those early days there were those who taught otherwise. They viewed Christianity merely as a means for improving the social conditions of men and women, and thus making this world a better and brighter place."
Sad to say, these things are the focus in many Christian circles today. More and more, Christians are getting involved in political causes and social reforms, but it is not real Christian ministry. It does not "accede to sound words, those of our Lord Jesus Christ, and the teaching [doctrine] which is according to piety." The Lord did not teach such things in His earthly ministry (the Gospels), nor does that line of things coincide with the doctrines of grace in Christianity taught by the apostles (the epistles).
This error stems from the basic misconceptions of Reformed Theology (also known as Covenant Theology) which, among other errors, teaches that our gospel efforts are to convert and reform the world, which in turn, will make this world ready for the Lord to come and begin His millennial kingdom. Sad to say, Christians under the influence of this false teaching are using their energies in an effort to bring the world into line with the righteous principles of the kingdom. It is a hopeless cause! Scripture teaches that Christ's kingdom will not be established by the gospel efforts of Christians, but by judgment being executed by Christ at His Appearing (Isa. 26:99With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. (Isaiah 26:9)).
It is significant that Paul mentions good "doctrine" before "godliness." As often stated, our doctrine forms our walk; we have to believe right before we can walk right. Sound doctrine results in practical godliness. Note also that Paul speaks of erroneous teachers in this passage in the singular ("if any man..."), but in his second epistle, he speaks of them in the plural (2 Tim. 1:15; 2:17; 4:315This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. (2 Timothy 1:15)
17And their word will eat as doth a canker: of whom is Hymeneus and Philetus; (2 Timothy 2:17)
3For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; (2 Timothy 4:3)). This shows that as time goes on, there will be an increase of divergent teachers.
Vs. 4—Paul goes on to explain that these false ideas come from the pride of the human heart ("puffed up") and from the ignorance of the human mind ("knowing nothing"). All such presumption does not promote happy fellowship in the house of God, but rather, it tears it down. Wherever erroneous teaching is found, unrest and unhappiness follow it. There are "questions and strifes of words" and "envy, strife, railings, evil surmisings," etc.
Vss. 5-8—Paul adds that these false teachers, who were "men of corrupt minds and destitute of the truth," had an underlying motive of coveting money—and it came out in their teaching. He says, "Supposing [holding] that gain is [the end of] godliness." They held and taught that if a person lives a godly victorious Christian life, then God will bless him with material gain. From this wrong principle, comes the idea that if you are doing God's will, He will make you prosperous and wealthy, and this (they say) will be a testimony to the world of the goodness of God, and it will draw people to Christ. This, however, is mixing the covetousness of the flesh with the grace of God and then presenting it as the truth of the gospel. People may be attracted alright, but it is not Christ they want—it's money. This erroneous teaching is prevalent today. The so-called "Prosperity Gospel," which the "Charismatic Movement" preaches, is an example of this error. In essence, they reduce Christianity to being little more than a means of improving a person's status in the world. "From such withdraw thyself" (in KJV) has little manuscript authority and is left out of many critical translations. Even though this may be the case, it is good advice in regard to these kinds of teachers.
Many think that it is quite acceptable to have fellowship with teachers of evil doctrine, even though those teachers hold things that are contrary to the truth of Christ's Person and work. They think that it's alright as long as they personally don't hold those things. But this is naive; sooner or later we will be tainted by those things. Paul rebuked the Corinthians for their bad doctrine, concerning the resurrection, which they had picked up by not being careful about their associations. He said, "Be not deceived: evil communications corrupt good manners" (1 Cor. 15:3333Be not deceived: evil communications corrupt good manners. (1 Corinthians 15:33)). This verse is often used in connection with the danger of picking up bad moral habits by being careless about our associations, but it really has to do picking up bad doctrine through our associations. The Apostle John made clear what our actions are to be when we come across those who don't hold the truth concerning Christ's Person. He said, "He that biddeth him God speed is partaker of his evil deeds" (2 John 1111For he that biddeth him God speed is partaker of his evil deeds. (2 John 11)). This means that even though we don't hold those bad doctrines, if we associate with those who do, we are considered as a being a partaker with them! Since association with evil defiles, the way to treat all such teachers of bad doctrine in the house of God is to "withdraw" ourselves from them (2 Tim. 2:16:-21).
In this passage, Paul contrasts two kinds of "gain:" material gain (vs. 5), and spiritual gain (vs. 6). False teachers will often promote material gain in their ministry, but true Christianity promotes spiritual gain and contentment with what God has given in temporal things. He says, "Godliness with contentment is great gain." He also says, "Having food and raiment let us be therewith content." Paul was a practical example of this (Phil. 4:11-1311Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 12I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13I can do all things through Christ which strengtheneth me. (Philippians 4:11‑13)). We might wonder, "What about a place to live?" The word "raiment," in the Greek, means "a covering," but without specifying what kind of covering: It is, therefore, broad enough to include a covering over our heads in the way of a dwelling place (a lodging).
Covetous Persons
Chap. 6:9-16—Having spoken of false teachers whose ministry has the effect of encouraging covetousness in those under their teaching, Paul now moves to speak of the class of persons who receive their doctrine. He designates these as, "They that will be rich." They are covetous persons who are attracted to the false teachers' fleshly line of ministry.
Vs. 9—In saying, "They that will be rich," Paul was not necessarily speaking of rich people, but of those who have the "will" to be rich. Setting for oneself the aim to be rich is the evil that he is denouncing. A poor person may have this evil desire, as much as a wealthy person. This leads Paul to give a solemn dissertation to Timothy on the use and abuse of riches, which extends throughout the rest of the chapter. He gives some very needed words of exhortation for those who live in this affluent western civilization where prosperity has all but killed Christianity.
He tells Timothy that those who pursue riches as an object "fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." This does not mean that Christians who covet riches will lose their salvation, but that the sin of pursuing riches is so dangerous and blinding that it keeps men in their sins from coming to Christ. Knowing that this sin has such power over a person's soul ought to alarm any sober Christian, and cause him to judge and abandon any thought of coveting riches.
Vs. 10—Paul goes on with his warning, saying, "The love of money is the root of all evil: which while some coveted after, they have erred [wandered] from the faith, and pierced themselves through with many sorrows." People often misquote this verse, saying, "Money is the root of all evil." But that is not what it says; it is the love of money that is the root of all evil. Riches themselves are not condemned; but rather, it is the "love" of riches and the "will" (desire) to have them that is. His point is that if a man loves money inordinately, he exposes himself to all kinds of evils that war against his soul. Those who go after riches, with an evil desire, think that they will get joy and happiness—but it only produces sorrow. They look for many riches, but what they get is "many sorrows." Let us be warned; and let us remember that the love of money does not always begin with having thousands of dollars; it can begin with loving nickels and dimes! Paul is not praising poverty; he is warning against covetousness.
Vss. 11-12—In view of the increase of erroneous teaching and the drift towards material gain among many in the house of God, Paul exhorts Timothy to do four things: he was to "flee" covetousness, "follow" after the moral features of the kingdom in his personal life, and to "fight" the good fight of the faith. Last, but not least, he was to "lay hold on eternal life." By doing these things, Timothy would be in a suited state to witness a "good confession" before all.
There is a moral order to these things. As declension in the Christian testimony progressed (chap. 4:1), there would be a growing opposition to the Christian revelation of truth as Paul taught it. There was, therefore, the great need for a man like Timothy to be engaged in "the combat of the faith" (J. N. Darby Translation footnote), which is, to stand for the whole truth of God. However, Timothy would have no power in this "good conflict" if he didn't first flee the evil and follow the good.
In making his plea to Timothy, Paul gives him a very high commendation by calling him a "man of God." This term only appears in Scripture when the mass of God’s professing people fail in their collective responsibility. It signifies a man who faithfully stands for God and acts for Him when those who profess to know God prove to be unfaithful. The term is always used in the singular form, meaning that faithfulness is purely on an individual basis. In the first epistle, Paul applies the term to Timothy, but in the second epistle, he applies it to all who would walk faithfully in an evil day (2 Tim. 3:16-1716All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17That the man of God may be perfect, throughly furnished unto all good works. (2 Timothy 3:16‑17)).
As previously mentioned, Timothy first needed to "flee" the pursuit of riches. He wasn't to flee money, but the lust after it. The "temptation and snare" that comes with such an evil pursuit have derailed many who otherwise could have been helpful in the service of the Lord. The Lord Himself warned, "Ye cannot serve God and mammon" (Luke 16:1313No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. (Luke 16:13)). Mammon was the Canaanite god of wealth and prosperity. It stands as a symbol of lust for material wealth and riches. If Timothy had any hankering after "these things," he wouldn't be effective in this spiritual conflict.
It was not enough for Timothy to avoid evil; he was to "follow [pursue] after righteousness, godliness, faith, love, patience, meekness" also. These moral features of the kingdom of God were to be in him as a living demonstration of the truth (Rom. 14:1717For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. (Romans 14:17)). Such qualities needed in a man of God do not become part of a person by accident; they must be pursued. This implies exercise of soul and purpose of heart to acquire such qualities.
Having done these things, Timothy would gain the moral power and courage to "strive earnestly" in the "combat of the faith"—which is to "earnestly contend for the faith which was once delivered unto the saints" (Jude 33Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (Jude 3)). The fact that it is called a "conflict" and a "fight," shows that there is a real battle going on to nullify the truth. There are many devices arrayed against the Christian testimony, as well as many adversaries (1 Cor. 16:9; 29For a great door and effectual is opened unto me, and there are many adversaries. (1 Corinthians 16:9)
9But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. (1 Corinthians 2:9) Cor. 2:11).
Timothy was to "war a good warfare" (chap. 1:18), but not by getting into fleshly arguments over the truth. He was to set forth the truth from the position of being in the present enjoyment of it. Hence, Paul adds a fourth thing—the need to "lay hold of eternal life." What does this mean? Eternal life is ours from the moment we believe the gospel (John 3:1515That whosoever believeth in him should not perish, but have eternal life. (John 3:15), etc.), yet we are exhorted to "lay hold" of it in a practical sense. Every Christian possesses eternal life as a gift from God (Rom. 6:2323For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6:23)), but to lay hold of that life, practically, is another matter. The essence of eternal life is to have conscious fellowship with the Father and the Son (John 17:33And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. (John 17:3); 1 John 1:33That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. (1 John 1:3)) in the power of the indwelling Spirit of God (John 4:1414But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. (John 4:14)). Hence, to lay hold of that life is to live in the enjoyment of communion with the Father and the Son. Herein lies the secret of power in witnessing "the good confession."
Covetous Christians are in a fight to gain wealth, but faithful Christians are in a fight to contend for the truth. The results of such different pursuits are poles apart; the covetous Christian "wanders from the faith" (vs. 10), but the faithful Christian stands firm in the "combat of the faith" (vs. 12).
Vs. 13—In witnessing the good confession, we will surely meet with opposition. Paul did not minimize this. Persecution would come (2 Tim. 3:1212Yea, and all that will live godly in Christ Jesus shall suffer persecution. (2 Timothy 3:12)), but he reminded Timothy that he lived in the sight of the "God who preserves all things in life." This was mentioned to bolster Timothy's confidence in the Lord, to the end that he would stand fearlessly in his witness for the truth. To further encourage him, Paul sets the Lord Jesus before him as the perfect example of faithfulness.
It is fitting that this epistle—which has to do with those who compose the house of God properly manifesting the character of God—should close with the ultimate manifestation of God in the Person of Christ. When He was here on earth, He was the great Confessor of the truth and the perfect Representative of God. He "witnessed the good confession before Pontius Pilate" by perfectly manifesting God in the face of incredible opposition. He would not compromise in front of Pilate, but was unfaltering in His confession, even though His words were few.
Vs. 14—Paul doesn't mention that the good confession of our Lord ended with His being martyred by wicked men—which was a real possibility for Timothy. Instead, he points him forward to "the appearing of our Lord Jesus Christ." To further encourage Timothy in this stand for the truth, Paul reminds him that faithfulness will have its reward in that future day. If the commandment (charge) were kept "spotless, irreproachable," there would be reward, and it would be manifested at Christ's Appearing. Though all testimony might seem to be useless on account of man's unbelief, at the Appearing the results of such faithfulness will be displayed before all.
Vss. 15-16—In connection with being compensated in the coming day for our confession in this day, Paul points to the great compensation that Christ will receive at the time of His Appearing. "In its own time" (the Appearing), "the blessed and only Ruler" (God) "shall show" to all "the King of kings, and Lord of lords" (Christ). (It is difficult to discern whether the pronouns in these verses are referring to God the Father or to the Lord Jesus Christ, but what we have stated seems to be the generally accepted point of the passage.)
The point in the passage is this: since the Lord Jesus faithfully manifested God at His first advent, God will manifest Him at His second advent. It will be a glorious manifestation, but not of Christ in His essential deity, because it is beyond creature knowledge and He subsists in light unapproachable. In His essential being, God "only" has "immortality, dwelling in unapproachable light; whom no man has seen, nor is able to see." God, in the abstract essence of His being, will not be seen in that day, but Christ, as a glorified Man, will be the center of all visible glory. J. N. Darby said, "It is God in the abstraction of His essence, in the proper immutability of His Being, in the rights of His majesty, veiled to all men."
After speaking of the greatness of God and the glory of Christ, Paul cannot help but to add a little doxology of praise—"To whom be honour and power everlasting. Amen."
Wealthy Brethren
Chap. 6:17-21—Since Paul has been speaking of material wealth in this chapter, and such who go after it, he touches on one last class of persons in the house of God—wealthy brethren. He designates these as, "Them that are rich." The worldly mind would have put these first in the long list of individuals that he has given, but Paul puts them last. This is no accident; he is showing us that we should not have respect of persons in regard to their status in life (James 2:1-41My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. 2For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; 3And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: 4Are ye not then partial in yourselves, and are become judges of evil thoughts? (James 2:1‑4)).
Paul proceeds to address three great dangers that those who are rich need to guard against:
Arrogance ("highminded")—having an attitude that they deserve preferential treatment because they are superior to other believers (vs. 17a).
Independence ("trusting in uncertain riches")—not being cast on God for the daily needs in life (vs. 17b).
Selfishness (not being "liberal in distributing," nor "disposed to communicate of their substance")—hording material wealth while others are in need (vs. 18).
Vs. 19—All who dispense of their riches lay "up in store" a future reward for themselves "against the time to come," and they also gain a present reward of the enjoyment of "eternal life" now. In this connection, J. N. Darby translates, "Lay hold on eternal life" (KJV) as, "Lay hold of what is really life." This refers to communion with the Father and the Son. All such who enjoy this privilege have found the secret of life. Those who do not have this spiritual dimension in their lives are really not living, because life that has substance to it is not found in money or in what money can buy.
The Lord taught that the mammon of unrighteousness was not to be served, but rather, to be used in view of the future. He said, "Make to yourselves friends with the mammon of unrighteousness, that when it fails, ye may be received into the eternal tabernacles" (Luke 16:99And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. (Luke 16:9)). Earthly riches will surely "fail," in the sense that they will not go on into eternity. But, while money will not abide, the way we have used it will.
Vss. 20-21—Paul closes the epistle with a warm entreaty to Timothy to keep "the entrusted deposit" of truth committed to him. He was to "avoid" any admixture of "profane and vain babblings, and oppositions of science [false-named knowledge]" with the truth, which would only corrupt it. These things emanate from the philosophical mind of man. Those who accept such thought and mix it with Christian ministry have "erred concerning the faith." Timothy was to be careful not to allow any such mixture in his ministry.
Paul reminds him of the supply of "grace" that God would give that would enable him in the work that he was to do.
Even though Paul wrote long before the rise and development of the systems of error that can now be readily identified in Christendom, it is quite amazing that he would expose the essence of those systems in this letter to Timothy. It is a confirmation that he wrote under inspiration.
Chapter 4:1-5 has an application to Catholicism—forbidding to marry and not eating meat on Friday.
Chapter 6:3-4 has an application to Protestant (Covenantal) Theology which encourages involvement in earthly causes to improve of the world.
Chapter 6:5-8 has an application to the modern evangelical Charismatic Movement, whose "Prosperity Gospel" encourages covetousness.
Chapter 6:20 has an application to the mixture of philosophy and truth, which is commonplace in Christian ministry today.
Summary of the Various Relationships in the House of God and the Proper Conduct Suited to Each
Older Men—with respect.
Younger Men—with brotherly love.
Older Women—with courtesy.
Younger Women—with all purity.
Widows (older and younger)—variously.
Overseers—with double honour.
Erring Brethren—with rebuke.
New Acquaintances—with caution.
Servants (Bondmen)—with exhortation to submit to their masters.
Erroneous Teachers—with separation.
Covetous Persons—with fleeing the love of money.
Wealthy Brethren—without partiality.