Charles Ellicott Commentary 1 Timothy 6:5

"wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way of gain." — 1 Timothy 6:5 (ASV)

Perverse disputings.—The older authorities read here a word that should be translated “lasting or obstinate conflicts.” These words conclude the long list of the results of the teaching of the false masters of the new faith, and indicate that the disputes caused by these useless and unhappy controversies would not be mere temporary difficulties, but would indefinitely prolong their weary course.

Of men of corrupt minds.—More accurately rendered, corrupted in their mind. From their mind, over which corruption had spread, arose those mists that (1 Timothy 6:4) had clouded their sight with pride. The language used seems to imply that for these unhappy men, a time had existed when corruption had not done its fatal work.

Destitute of the truth.—More literally, deprived of the truth. The truth was taken away from them: this was the immediate consequence of the corruption that had spread over their minds.

Supposing that gain is godliness.—Here the translation of the Greek words must be rendered as follows: supposing that godliness is a source of gain. The article before the word for "godliness" requires this translation of the sentence. (See Titus 1:11.) St. Paul, here adding his command to Timothy to have no dealings with these men, dismisses the subject with these few scathing words of scorn and contempt. One can imagine with what feelings of holy anger someone like the noble, chivalrous St. Paul would regard the conduct of men who looked upon the profession of the religion of the Crucified as a source of gain.

This was by far the gravest of his public charges against these teachers of a strange and novel Christianity. We read elsewhere (1 Corinthians 3:12–15) that people might go wrong in doctrine, might even teach an impractical, useless religion, if only they were doing their sincere best to build on the one foundation—Christ. Their faulty work would perish, but they would assuredly find mercy if only they were in earnest, if only they were zealous. But these, St. Paul tells Timothy and his church, were not in earnest; these were unreal. Their religion—they traded upon it. Their teaching—they taught only to win gold.

There was another school of teaching—he had just been dwelling on it—the teaching that told people, even slaves, simply and lovingly to do their duty as though always in the presence of the Lord, without any restless longing for change. This teaching would win souls to Christ, but it would never win gold, or popular applause, or gain, as the world counts gain.

From such withdraw thyself.—Most, though not all, the ancient authorities omit these words.

Remember ye not.—A rebuke of the same character as Romans 6:3; 1 Corinthians 6:19, and, like those, levelled at ignorance of what in apostolic days were thought the six fundamental points of Christian teaching (Hebrews 5:12; Hebrews 6:1–2). The doctrine of Antichrist would naturally form part of the course on resurrection and judgment.

This explains how the doctrine was enforced (1) so early in the education of the Christian churches: while I was yet with you (see Introduction to the First Epistle to Thessalonians); and (2) so emphatically and repeatedly: "my habit was to tell you these things"—for the word translated "told" is in the imperfect tense, which means more than a single action. Notice that in St. Paul’s eager personal recollection of teaching in this way, he for once (and nowhere else) forgets Silas and Timothy: not "we," but "I." Imagine a forger who should forge with such subtlety! Mark also how erroneous is the opinion that St. Paul in this Epistle recedes from his former teaching about the Advent and its date.

The Lord.—See Note on 2 Thessalonians 3:3. The Person of the Blessed Trinity to whom this guidance immediately belongs is the Holy Ghost. So far, the Greek commentators are right who agree that this is a proof of the Holy Ghost’s divinity. Their right conclusion is, however, drawn from a wrong premise, because the name is not here to be taken as consciously intending Him. The ground for their supposition is that the names “God” and “Christ” occur immediately after, and not (as we might expect) “His” or “for Him.” But in 1 Thessalonians 3:12–13, precisely the same arrangement of the three words occurs: the Greek equivalent for the sacred Hebrew Name stands first, and then, for the sake of clarity, is explained by the personal titles, “God our Father,” and “our Lord Jesus Christ.”

Direct your hearts into the love of God.—This prayer in itself implies that they had not yet reached the point which St. Paul would have them reach, and were perhaps not taking the most direct course. The same word is used in Luke 1:79; 1 Thessalonians 3:11.

The “love of God” meant here is that practical love which consists in keeping the commandments (John 14:21), as can be seen from the context: “I am sure that the Lord will strengthen you, and that you are doing and will continue to do as you are instructed. May God help you to the obedience of true love, and to such perseverance in obedience as was shown by Christ; and it is in this hope that we urge you to take steps to repress the disorders which are prevalent among you.”

The patient waiting for Christ.—This rendering is so beautiful in itself, and so well in keeping with the leading thoughts of these two Epistles, that it is painful to be forced to reject it.

But the only rendering which is possible is, Christ’s patience; and the simplest meaning of that phrase is “the endurance which characterises Christ,” the genitive being, as in 1 Thessalonians 1:3, almost a descriptive adjective, “Christ-like,” “Christian endurance.” This “patience” includes both the thought of bearing up under their present persecutions and also the thought of “patient continuance in well doing,” as opposed to the fitful restlessness which had begun to prey upon the Thessalonian Church.

Which is . . .—In the fervid eloquence of the original, these connecting words are omitted, and the clause is added in a kind of apposition to the words “in all your persecutions”; the effect is the same as when we in English use a dash: “which you endure—a manifest token”, etc. The indication of God’s righteous judgment consisted not so much in the vitality and growth of the Thessalonians’ faith and love as in the very fact of their being persecuted; such persecution was an actual indication of how God’s fair judgment would go on the last day. No undue stress should be laid upon the epithet “righteous,” as if it were “a token of the righteousness of God’s judgment”; the point is only to indicate already what a fair judge was likely to decide.

That you may be counted worthy.—This expresses the result, not of the future judgment of God, but of the patient sufferings which reveal what that judgment will be. The “counting worthy” (or rather, perhaps, the “declaring worthy”) is, in fact, the “judgment” or sentence itself. “You suffer in such a manner that we can forecast the fair verdict of God: namely, so as to be then declared (the Greek tense points to a distinct moment of forming the estimate) fit to receive God’s kingdom.” The word “counted worthy” has in this place nothing to do with the theological question of merit.

The kingdom of God.—This had formed a prominent feature of the first preaching at Thessalonica. (See Introduction to the First Epistle to the Thessalonians.) Are the Thessalonian Christians, then, not yet in the kingdom of God? Yes; but only as its subjects: hereafter they are to be counted worthy not of admission into it, but of it itself—that is, to inherit it, to become kings of it. (Compare the parallel argument in 2 Timothy 2:12.)

For which you also suffer.—St. Paul is very fond of this “also” in relative clauses; it tightens the coupling between the relative and antecedent clauses, and so brings out more clearly the vital connection between suffering and reigning. They suffer “for the kingdom”, not merely for the sake of winning it, but on its behalf, in its defense, in consequence of being its citizens, to extend its dominion.