Scripture quotations on this page are from the World English Bible (public domain), shown in quotation marks; all commentary is written by Scripture Trove. Source: 1 Timothy 6 · Commentary
Chapter 5 dealt with relationships within the church. Chapter 6 serves as the closing of the entire letter. Paul wraps up the final relational pair (servants and masters), then circles back to the book's central concern — the damage caused by false teachers — with a particular focus on the love of money as a poisonous root. The letter concludes with a solemn charge and a majestic doxology.
6:1–2 completes the "relationships among church members" unit that began in 5:1. 6:3–21 forms the letter's closing, weaving together three threads: false teaching, the love of money, and holding fast to the true faith.
6:10 "For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows."
1 Timothy 6:10（World English Bible）
6:12 "Fight the good fight of faith. Take hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses."
1 Timothy 6:12（World English Bible）
"The love of money is a root of all kinds of evil."
Notice that Paul is not lecturing the poor. He is speaking to church leaders. Those who "suppose that godliness is a means of gain" are not street-corner hucksters — they are people standing behind pulpits. They dress up worldly greed in spiritual language and use God's name to line their own pockets.
Paul's alternative is not poverty. He never says, "Truly spiritual people should own nothing." What he commends is contentment: "But having food and clothing, we will be content with that." Contentment is not the absence of aspiration; it is aspiring after the right things. When you pursue righteousness, godliness, faith, love, perseverance, and gentleness, you are pursuing what money can never buy and what death can never take away.
Here is a sobering reminder for the church today: success is not the only mark of God's blessing. What God gives you may not be more money but deeper contentment. In an age dominated by consumerism, contentment is itself a radical spiritual discipline.
"The love of money is a root of all kinds of evil" (6:10). Have there been times when you looked to money rather than God as your source of security? Where does money rank on your list of priorities?
"But having food and clothing, we will be content with that" (6:8). In a culture that constantly pushes "more, better, bigger," how do you practice contentment?
"Guard that which is committed to you" (6:20). As a believer, what do you think is the "deposit" God has entrusted to you to safeguard and pass on? Are you faithfully guarding it?
"Take hold of the eternal life" does not mean earning salvation by performance. It means clinging to the calling that has already come upon you amid the many temptations that try to pull you away. Timothy is told to flee, pursue, fight, and take hold — four active verbs that show maturity does not happen passively. Grace takes hold of a person first, and the person then learns to take hold of grace in return.
Chapter 6 groups together false teachers, servants and masters, contentment, and an exhortation to the wealthy because money is the thing most likely to expose whether someone's godliness is genuine. Some treat godliness as a means of gain; others grow bitter because they resent their social position; still others set their hearts on getting rich and fall into a snare. Paul is neither romanticizing poverty nor condemning wealth. He wants believers to see that true security lies not in savings accounts but in the God "who richly provides us with everything to enjoy." The wealthy are called to do good, to be generous and willing to share, because wealth that is not converted into love ends up enslaving the soul.
6:1 "Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed."
1 Timothy 6:1（World English Bible）
Paul completes the last pairing in the household code. "Under the yoke" (ὑπὸ ζυγόν, hypo zygon) — this metaphor frankly acknowledges the oppressive nature of slavery (the yoke is the wooden beam placed on an ox's neck), yet Paul does not call for the overthrow of the institution. His reasoning is strategic: if Christian slaves openly defy their masters, outsiders will slander God's name and the gospel as "a dangerous sect that undermines the social order." Paul's priority is to protect the gospel's reputation, not to launch a social revolution — even though the seeds of the gospel did ultimately dismantle slavery.
6:2 "Those who have believing masters, let them not despise them, because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things."
1 Timothy 6:2（World English Bible）
Here a delicate situation emerges: a believing slave and a believing master worship in the same congregation. Inside the church they are "brothers"; in society they are master and servant. Paul is concerned that some slaves might reason, "We are equals in Christ," and then stop showing respect to their masters in the workplace. His instruction is clear: spiritual equality does not cancel social responsibility. Rather, it should motivate you to serve even better, because the one you serve is your "believing and beloved" brother.
This principle runs on the same track as Colossians 3:22–4:1, Ephesians 6:5–9, and Philemon. Paul never denies equality in Christ (Galatians 3:28: "There is neither slave nor free man"), but he chooses to transform relationships from the inside rather than tear down structures from the outside. Onesimus (the runaway slave) returned to Philemon (the master) carrying Paul's letter of recommendation — not as a slave, but as "a beloved brother." That is how the gospel changes society: one relationship at a time.
6:3–5 "If anyone teaches a different doctrine, and doesn’t consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, insulting, evil suspicions, constant friction of people of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such."
1 Timothy 6:3–5（World English Bible）
Paul paints his final portrait of the false teachers, this time focusing not on what they teach but on what kind of people they are: conceited (τετύφωται, tetyphōtai — literally "wrapped in smoke," blinded by delusion), knowing nothing (μηδὲν ἐπιστάμενος, mēden epistamenos — in reality understanding nothing at all), obsessed with arguments (νοσῶν περὶ ζητήσεις, nosōn peri zētēseis — literally "having a morbid craving for controversies"; νοσέω, noseō, means "to be sick," forming a deliberate contrast with "sound teaching": sound teaching produces health, while false teaching is itself a disease).
"Suppose that godliness is a means of gain" (πορισμὸν τὴν εὐσέβειαν, porismon tēn eusebeian) — this unmasks the ultimate motive of the false teachers: money. They peddle heterodox teaching not out of sincere conviction but because it is profitable. It turns religion into a business, selling a worldly product in spiritual packaging. Peter warns of the same thing in 2 Peter 2:3: "In covetousness they will exploit you with deceptive words."
6:6–8 "But godliness with contentment is great gain. For we brought nothing into the world, and we certainly can’t carry anything out. But having food and clothing, we will be content with that."
1 Timothy 6:6–8（World English Bible）
Paul deploys a brilliant wordplay. The false teachers say godliness is "a means of gain." Paul agrees — godliness is indeed great gain (πορισμὸς μέγας, porismos megas) — but the "gain" in question is not money; it is contentment (αὐτάρκεια, autarkeia). In Stoic philosophy, αὐτάρκεια means "self-sufficiency," an inner satisfaction independent of external circumstances. Paul uses the same concept in Philippians 4:11–12: "I have learned in whatever state I am, to be content in it." This is not passive resignation but an active freedom chosen in Christ.
"For we brought nothing into the world, and we certainly can't carry anything out" — this echoes Job 1:21: "Naked I came out of my mother's womb, and naked will I return there." The two bookends of human life — birth and death — both prove the same point: you cannot hold on to anything. If that is so, why let money control your life?
6:9–10 "But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows."
1 Timothy 6:9–10（World English Bible）
"The love of money is a root of all kinds of evil" — φιλαργυρία (philargyria) literally means "love of silver." Paul is not saying money itself is evil; he is saying the craving for money is the root that feeds every kind of evil. The metaphor of a "root" matters: roots are underground, invisible, yet they nourish every visible weed above the surface. Envy, strife, slander, evil suspicions (6:4) — all of these visible sins trace their root system back to one thing: greed.
"Have pierced themselves through with many sorrows" (περιέπειραν ὀδύναις πολλαῖς, periepeiran odynais pollais) — this is an extraordinarily vivid image. The greedy are not pierced by someone else; they pierce themselves. Every bout of anxiety over money, every quarrel fueled by money, every moment of being controlled by money — each is another thorn. And these thorns do not come from the outside. They grow from within.
6:11–12 "But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, perseverance, and gentleness. Fight the good fight of faith. Take hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses."
1 Timothy 6:11–12（World English Bible）
"Man of God" (ὦ ἄνθρωπε θεοῦ, ō anthrōpe theou) — in the Old Testament this title is reserved for prophets (1 Samuel 9:6 for Samuel; 1 Kings 17:18 for Elijah). By addressing Timothy this way, Paul places him squarely within the prophetic tradition: you are not merely a church administrator; you are God's spokesman.
Paul's strategy is a two-pronged movement: "flee" (φεῦγε, pheuge — run away from) evil, and "follow after" (δίωκε, diōke — chase, pursue) righteousness and godliness. Paul does not say, "Stand your ground and resist temptation." He says: run. When it comes to the lure of money, the best strategy is not to wrestle with it but to turn and run — run toward God. Then he lists six qualities to pursue: righteousness (a right relationship with God and people), godliness (reverence toward God), faith (trust in God), love (care for others), perseverance (steadfastness under difficulty), and gentleness (restraint in the exercise of power).
"Fight the good fight" — this metaphor already appeared in 1:18. Paul uses the imagery of the arena (ἀγωνίζου, agōnizou — to contend in a contest). Timothy's faith is not a spectator sport observed from the stands; it is a wholehearted struggle on the arena floor. "In the sight of many witnesses" likely refers to the elders and congregation present at Timothy's ordination — they are the witnesses to his faith commitment.
6:13–14 "I command you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession, that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ;"
1 Timothy 6:13–14（World English Bible）
Paul frames his charge in the most solemn oath possible. He invokes Christ's testimony before Pilate — Jesus did not flinch under interrogation, did not compromise, did not deny who he was. Paul holds this up as Timothy's model: the pressure you face in Ephesus does not compare to what your Lord endured before Pilate. He did not shrink back. Neither should you.
"Until the appearing of our Lord Jesus Christ" — Paul sets a finish line for Timothy's assignment: the return of Christ. Until then, keep going. This is not an open-ended ordeal without end; it is endurance with a definite hope.
6:15–16 "which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords; who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen."
1 Timothy 6:15–16（World English Bible）
This doxology is Paul's highest expression of God's attributes:
This doxology sets Timothy's pastoral mission against a cosmic backdrop: you are not working for a small local church — you are serving the King of kings.
6:17–19 "Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; that they do good, that they be rich in good works, that they be ready to distribute, willing to share; laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life."
1 Timothy 6:17–19（World English Bible）
Having just delivered a searing critique of the love of money, Paul adds specific instruction for believers who are already wealthy. Notice that he does not say, "Give everything away," or, "Being rich is sinful." He says three things:
First, do not be arrogant. Wealth easily creates the illusion that "I am better than others." Inside the church, this illusion is especially harmful — it can lead the wealthy to assume their opinions carry more weight.
Second, do not set your hope on riches. Wealth is "uncertain" (ἀδηλότητι πλούτου, adēlotēti ploutou — the uncertainty of riches). Money can vanish: markets crash, illness drains savings, war destroys property. Only God is a certain object of trust.
Third, use your wealth for good. "Be ready to distribute, willing to share." Wealth itself is not sinful, but hoarding it is. God gives you wealth not to stockpile but to make you a channel of his generosity. "Laying up in store for themselves a good foundation" echoes Jesus' teaching in Matthew 6:20: "Lay up for yourselves treasures in heaven."
6:20–21 "Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of what is falsely called knowledge; which some profess, and thus have wandered from the faith. Grace be with you. Amen."
1 Timothy 6:20–21（World English Bible）
"That which is committed to you" (τὴν παραθήκην, tēn parathēkēn) — παραθήκη (parathēkē) is a legal term for property entrusted to someone for safekeeping. Paul likens the pure gospel to a precious deposit placed in Timothy's care. Timothy's task is not to invent new doctrine but to faithfully safeguard the truth he has received and then pass it on to the next generation (cf. 2 Timothy 2:2).
"What is falsely called knowledge" (ψευδωνύμου γνώσεως, pseudōnymou gnōseōs) — literally "falsely named knowledge." γνῶσις (gnōsis, "knowledge") later became the defining term of second-century Gnosticism. The fact that Paul uses this word in the letter's closing warning may hint that the false teaching in Ephesus already showed early Gnostic tendencies — claiming to possess "special knowledge" superior to apostolic teaching.
The letter closes with "Grace be with you. Amen." Note that "you" (ὑμῶν, hymōn) is plural, indicating that although Paul wrote to Timothy personally, he knew this letter would be read aloud to the entire congregation. The letter is not merely private guidance; it is a public document for the whole church.
| Theme | Passage | Core Message |
|---|---|---|
| The Gospel's Social Strategy | 6:1–2 | Paul prioritizes protecting the gospel's reputation, transforming relationships from the inside rather than toppling structures from the outside |
| The Love of Money as a Root of Evil | 6:10 | Money itself is not evil; it is the craving for money that nourishes every visible form of evil |
| Contentment as True Gain | 6:6–8 | Godliness + contentment = great gain; we arrive with nothing and leave with nothing — why let money control us? |
| Man of God | 6:11 | Timothy stands in the prophetic tradition: flee evil, pursue godliness, fight the good fight |
| Guarding What Was Entrusted | 6:20 | A pastor's primary task is to faithfully safeguard the pure gospel, not to invent new doctrines |
| Greek | Transliteration | WEB Rendering | Notes |
|---|---|---|---|
| φιλαργυρία | philargyria | the love of money | Literally "love of silver" — a root of all kinds of evil |
| αὐτάρκεια | autarkeia | contentment | A term from Stoic philosophy, reframed by Paul with Christian meaning |
| παραθήκη | parathēkē | that which is committed to you | A legal term for property entrusted for safekeeping — here, the pure gospel |
| ψευδώνυμος γνῶσις | pseudōnymos gnōsis | what is falsely called knowledge | Literally "falsely named knowledge"; may hint at early Gnostic tendencies |
| δυνάστης | dynastēs | Ruler | The etymological root of English "dynasty"; used here for God's absolute sovereignty |
| ἄνθρωπος θεοῦ | anthrōpos theou | man of God | A title from the Old Testament prophetic tradition |
Paul's teaching on wealth is consistent across his letters, though the emphasis shifts with each context:
| Letter | Teaching | Emphasis |
|---|---|---|
| 1 Timothy 6:6–10 | Contentment is great gain; the love of money is a root of all kinds of evil | Critique of false teachers |
| Philippians 4:11–13 | Whether well-fed or hungry, I can do all things through Christ | Contentment drawn from personal experience |
| 2 Corinthians 8–9 | Christ, though rich, became poor for your sake | The theological foundation of generous giving |
| 1 Corinthians 9:14 | Those who proclaim the gospel should get their living by the gospel | The worker's right to wages |
| 1 Thessalonians 4:11 | Live quietly, work with your hands | The dignity of labor |
The common logic running beneath all of these: wealth is a tool, not an end — meant for serving God and others, not for serving yourself.
This doxology carries the deep imprint of Jewish liturgical tradition:
In the middle of a thoroughly Hellenized pastoral epistle, Paul draws on purely Jewish doxological tradition. This reminds us that Paul's Greek education never replaced his Jewish roots.
| Theme in 1 Timothy 6 | New Testament Echo | Connection |
|---|---|---|
| Servants honoring masters (6:1) | Ephesians 6:5–8; Colossians 3:22–25 | The household codes in the Pastoral Epistles are consistent with Paul's earlier letters |
| "Suppose that godliness is a means of gain" (6:5) | 2 Peter 2:3: "In covetousness they will exploit you with deceptive words" | The financial motive behind false teaching |
| "The love of money is a root of all kinds of evil" (6:10) | Matthew 6:24: "You can't serve both God and Mammon" | Jesus and Paul issue the same warning |
| Contentment (6:6–8) | Philippians 4:11–12: "I have learned in whatever state I am, to be content in it" | Paul practiced the very contentment he preaches |
| "King of kings" (6:15) | Revelation 19:16: "King of Kings and Lord of Lords" | Revelation's climactic vision echoes Paul's doxology |
| "Guard that which is committed to you" (6:20) | 2 Timothy 1:14: "That good thing which was committed to you, guard through the Holy Spirit" | 2 Timothy revisits the same metaphor |
| "What is falsely called knowledge" (6:20) | Colossians 2:8: "His philosophy and vain deceit" | Paul responds to similar claims of false knowledge in different settings |