1 Timothy 6:3

6:1-5 Christians were not to suppose that religious knowledge, or Christian privileges, gave them any right to despise heathen masters, or to disobey lawful commands, or to expose their faults to others. And such as enjoyed the privilege of living with believing masters, were not to withhold due respect and reverence, because they were equal in respect to religious privileges, but were to serve with double diligence and cheerfulness, because of their faith in Christ, and as partakers of his free salvation. We are not to consent to any words as wholesome, except the words of our Lord Jesus Christ; to these we must give unfeigned consent. Commonly those are most proud who know least; for they do not know themselves. Hence come envy, strife, railings, evil-surmisings, disputes that are all subtlety, and of no solidity, between men of corrupt and carnal minds, ignorant of the truth and its sanctifying power, and seeking their worldly advantage.

{5} If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; (5) He severely condemns and excommunicates or casts out of the Church as proud men, those who do not content themselves with Christ's doctrine, (that is to say, the doctrine of godliness) but weary both themselves and others, in vain questions (for all other things are vain), because they do not content themselves in Christ's doctrine. He condemns them as lying deceivers, because they savour or sound of nothing but vanity: as mad men, because they trouble themselves so much in matters of nothing: as evil plagues, because they cause great contentions, and corrupt men's minds and judgment. To be short, he condemns them as profane and wicked, because they abuse the precious name of godliness and religion, for the sake of wicked gain.

1 Timothy 6:3-5 . If any man teach otherwise — Than strict, practical holiness, in all its branches; and consent not to wholesome words — Υγιαινουσι λογοις , literally, healing, or healthful words, words that have no taint of falsehood, or tendency to encourage sin; and the doctrine which is according to godliness — The sole design and direct tendency of which is to make people godly, and to promote the glory of God, while it secures the salvation of men; he is proud — Greek, τετυφωται , puffed up; which is the cause of his not consenting to this doctrine; knowing nothing — As he ought to know; but doting — Greek, νοστων , being sick, or distempered in his mind; about questions — Dotingly fond of disputes; an evil, but common disease, especially where practice is forgotten. Such contend earnestly for singular phrases and favourite points of their own; but every thing else, however like the preaching of Christ and his apostles, is all law and bondage, and carnal reasoning. And strifes of words, whereof cometh envy — Of the gifts and success of others; contention for the pre- eminence. Such disputants seldom like the prosperity of others, or to be less esteemed themselves; railings — Βλασφημιαι , evil speakings, against those that differ from them; evil surmisings — Or unjust suspicions easily entertained against others; it not being their way to think well of those that hold opinions different from theirs.

Perverse disputings — Carried on contrary to conscience, by men wholly corrupted in their minds, and destitute of the truth — Of the knowledge of, and faith in, the true doctrine of the gospel; supposing that gain is godliness — That what promises the greatest gain is the most worthy of their pursuit; or who reckon whatever produces most money to be the best religion. A far more common case than is usually supposed. From such withdraw thyself — Shun all society with them.

If any man teach otherwise; if there be any person who either more publicly or more privately shall take upon him to instruct people otherwise. And consent not to wholesome words: what he means by wholesome words his next words show; they are called wholesome because they tend to prevent the sickness of sin, or to cure the soul of its spiritual distempers. Even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; words either spoken by Christ, or from Christ, or tending to his honour and glory, or to the promoting of piety and godliness, or which are according to the rule of godliness.

1 Timothy 6:3 . Ἑτεροδιδασκαλεῖ , teach otherwise ) The antithesis is, teach , in 1 Timothy 6:2 . The conclusion thus corresponding to the beginning of the discussion, ch. 1 Timothy 1:3 .— μὴ προσέρχεται , accede [ consent ] not ) Seneca has, “accedere opinioni,” to accede or consent to an opinion: and so others, as we find in Pricæus.

Teach otherwise (ἑτεροδιδασκαλεῖ) See on 1 Timothy 1:3. Consent (προσέρχεται) Lit. draw nigh. To approach as one who confidingly accepts another's proffer. Hence, to assent to. Comp. Acts 10:28; 1 Peter 2:4; Hebrews 4:16; Hebrews 10:22. Often in lxx, and habitually in the literal sense. The figurative sense, Sir. 1:27, 30; 4:15; 6:26. oP. The phrase only here. Of our Lord, etc. Either concerning our Lord, or spoken by him. Probably the latter, according to N.T. usage, in which word of the Lord or word of God commonly means the word that proceeds from God. The phrase words of our Lord Jesus Christ only here. Doctrine which is according to godliness (τῇ κατ εὐσέβειαν διδασκαλίᾳ) The phrase only here. See on 1 Timothy 1:10. For εὐσέβεια, on 1 Timothy 2:2.

3. teach otherwise—than I desire thee to "teach" (1Ti 6:2). The Greek indicative implies, he puts not a merely supposed case, but one actually existing, 1Ti 1:3, "Every one who teaches otherwise," that is, who teaches heterodoxy. consent not—Greek, "accede not to." wholesome—"sound" (1Ti 1:10): opposed to the false teachers' words, unsound through profitless science and immorality. words of our Lord Jesus Christ—Paul's inspired words are not merely his own, but are also Christ's words.

Verse 3. - Teacheth for teach , A.V.; a different doctrine for otherwise , A.V.; consenteth for consent , A.V.; sound for wholesome , A.V. Teacheth a different doctrine ( ἑτεροδιδασκαλεῖ ); see above, 1 Timothy 1:3 , note. Consenteth ( προσέρχεται ); very common in the New Testament, in the literal sense of "coming to" or "approaching," but only here in the metaphorical sense of "assenting to." The steps seem to he , first , approaching a subject with the mind with a view of considering it; and then consenting to it - coming over to it. The term προσήλυτος , a convert to Judaism, and the phrase from Irenaeus ('Fragm.,' 2.), quoted by Ellicott, Οὐ τοῖς τῶν Ιουδαίων δόγμασι προσέρχονται , "They do not fall in with, or agree to, the doctrines of the Jews," sufficiently illustrate the usage of the word here. Sound ( ὑγιαίνουσι ) see 1 Timothy 1:10 , note. Godliness ( ἐυσεβεία ); see 1 Timothy 2:2 , note. 1 Timothy 6:3

3 . teach otherwise ] More fully R.V., teacheth a different doctrine , but even this does not completely give the force; for the ‘different’ is not so much ‘different from what has just been laid down,’ as ‘different from the one true deposit, the creed of all my gospel and all your life;’ and helps to form the meaning now attached to heterodoxy , lit. ‘ opinions different from established truth.’ The close of the Epistle takes up the opening where this word has occurred before there has been time to lay down any teaching, 1 Timothy 1:3 . Lewin renders here ‘if any man teach what is heterodox.’ wholesome words ] Again taking up his opening phrase 1 Timothy 1:10 , where see note. Sound is the best English equivalent, if we do not stay on the most modern and ‘cant’ sense of the word, but go back to its early vigour, so as to appreciate St Paul’s contrast here with the ‘ sickly questionings’ of the false teacher, 1 Timothy 6:4 . See Appendix, K. our Lord Jesus Christ ] This exact order of the words so familiar to us in St Paul’s other writings occurs only here and 1 Timothy 6:14 throughout these Epistles according to the true text. An imitator would surely, as we see by the various readings so often attempted, have taken pains to make the well-known formula a marked feature. It may be also noted that the aged saint, so near the end of his ‘good fight,’ does not presume familiarly on his Saviour’s intimacy, so as to use the one name ‘Jesus’ with tripping fluency.

It is still ‘Christ Jesus,’ ‘Jesus Christ,’ ‘The Lord.’ See note on 1 Timothy 1:1 . the doctrine … according to godliness ] Two characteristic words of these Epistles combined in a phrase which might be taken as their keynote—‘Holy Truth—True Holiness.’ See previous notes on the words and especially the note on the central doctrinal passage 1 Timothy 3:16 . 3–10 . A further warning against false Teachers. Their covetousness From the 3rd verse to the 16th St Paul once again resumes two of the chief topics of the Epistle—false teachers’ perverted doctrine, and Timothy’s own true unswerving life; in each case with a new thought, (1) of the debasing motive of traffic in godliness, (2) of the inspiring motive of the Master’s appearing. He then, 1 Timothy 6:17-19 , gives one further direction (suggested perhaps by 1 Timothy 6:10 ) of pastoral faithfulness towards the rich; and in a last abrupt and touchingly natural outburst throws himself upon his son Timothy, and gathers up all his fears and hopes on the one chiefest subject in the brief appeal of 1 Timothy 6:20-21 , from which he can no longer keep back the misused name of the monster evil—‘knowledge—falsely named, Gnosis — the Misnomer ,’ 1 Timothy 6:3-10 , unsound teaching, especially for gain.

1 Timothy 6:3-21 . Thoughts about the right use of wealth are suggested by the slave problem, a mischievous attitude towards which is associated with false doctrine. If a man possesses himself, he has enough. This possession is eternal as well as temporal. This is my lesson for the poor, for you as a man of God (and I solemnly adjure you to learn and teach it), and for the rich.