John Calvin Commentary 1 Timothy 6

It appears that, at the beginning of the gospel, slaves took heart, as if the signal had been given for their emancipation. Paul works hard in all his writings to repress that desire; indeed, the condition of slavery was so hard that we need not wonder it was extremely hateful.

Now, it is customary for people to seize, for the advantage of the flesh, anything that has the slightest appearance of being in their favor. Thus, when they were told that we are all brothers, they instantly concluded that it was unreasonable for them to be slaves to their brothers. But even if none of this had occurred to them, still, afflicted people always need consolation to lessen the bitterness of their suffering. Besides, it was difficult to persuade them to submit willingly and cheerfully to such a harsh yoke. This, then, is the purpose of the present teaching.

They who are slaves under the yoke. Because everyone entertains a false opinion of their own excellence, no one patiently endures others ruling over them. Those who cannot avoid it do, indeed, reluctantly obey their superiors, but inwardly they fret and rage because they believe they are being wronged.

The Apostle, with a single word, cuts off all disputes of this kind by demanding that all who live 'under the yoke' submit to it willingly. He means that they must not question whether they deserve that fate or a better one, for it is enough that they are bound to this condition.

When he enjoins them to esteem worthy of all honor the masters whom they serve, he requires them not only to be faithful and diligent in performing their duties but also to regard and sincerely respect them as people placed in a higher rank than themselves. No one gives either to a prince or to a master what is owed to them unless, recognizing the high position to which God has raised them, they honor them because they are subject to them. For, however unworthy of it they may often be, still the very authority that God bestows on them always entitles them to honor.

Besides, no one willingly serves or obeys their master unless they are convinced that they are obligated to do so. Therefore, it follows that subjection begins with that honor which Paul desires rulers to be considered worthy of.

That the name and doctrine of God may not be blasphemed. We are always too clever in our own defense. Thus, slaves who have unbelieving masters are quick to object that it is unreasonable for those who serve the devil to have dominion over the children of God. But Paul counters this argument, stating that they ought to obey unbelieving masters so that the name of God and the gospel may not be spoken evil of, as if God, whom we worship, incites us to rebellion, or as if the gospel makes those who ought to be subject to others obstinate and disobedient.

Who have believing masters The name of brother might be thought to establish equality and consequently to take away dominion. Paul argues, on the contrary, that slaves should more willingly subject themselves to believing masters because they acknowledge them as children of God, are bound to them by brotherly love, and are partakers of the same grace.

It is no small honor that God has made them equal to earthly lords in what is most important, for they share the same adoption with them. Therefore, this should be a significant encouragement to bear slavery with patience.

They are believers and beloved This is an additional argument: slavery is much more easily endured under mild lords, who love us and whom we love in return. There is also the bond of faith, which binds together very closely those who are of different conditions.

These things teach and exhort. He means that these are matters on which he should teach extensively, and he wishes that doctrine should be accompanied by exhortations. It is as if he had said that this kind of instruction should be repeated daily, and that people need not only to be taught but also to be roused and urged by frequent exhortations.

If anyone teacheth differently—the word ἑτεροδιδασκαλεῖ, being a compound, may also be appropriately translated, teacheth other things. Yet there is no ambiguity about the meaning, for he condemns all those who do not agree with this way of teaching, even if they do not openly and explicitly oppose sound doctrine.

It is possible that someone who does not profess any wicked or open error may still, by trying to insinuate himself through silly babbling, corrupt the doctrine of godliness. For when there is no progress and no edification in the doctrine itself, there is already a departure from Christ's ordinance.

Now, although Paul is not speaking of the explicit supporters of wicked doctrines, but of vain and ungodly teachers who, through their ambition or greed, distort the plain and simple doctrine of godliness, we still see with what sharpness and severity he attacks them. We should not be surprised by this, for it is almost impossible to measure the harm done by preaching that is hypocritical and entirely designed for show and empty display. But who these people are whom he blames becomes clearer from what follows in the next passage.

And consenteth not to sound words—this clause is intended to explain the previous one. It often happens that such people as are described here, carried away by foolish curiosity, despise everything useful and solid, and so indulge in erratic behavior, like unruly horses. And what is this but to reject the sound words of Christ? For they are called 'sound' or 'healthful' because they give us health, or are suited to promote it.

And to the doctrine which is according to godliness—this has the same meaning as the previous clause. For the 'doctrine' will not be consistent with 'godliness' if it does not instruct us in the fear and worship of God, if it does not edify our faith, if it does not train us in patience, humility, and all the duties of love that we owe to our fellow human beings. Therefore, whoever does not strive to teach usefully does not teach as he should; and not only that, but any doctrine that does not lead to the benefit of the hearers is neither godly nor sound, no matter how brilliant its presentation.

He is puffed up, knowing nothing Such persons Paul first charges with pride, foolish and empty pride. Next, because no punishment can be imagined that is better adapted to chastise ambitious persons than to declare that all that they delight in proves their ignorance, Paul pronounces that they know nothing, though they are swelled with many subtleties; for they have nothing that is solid, but mere wind. At the same time, he instructs all believers not to be carried away by that windy ostentation, but to remain steadfast in the simplicity of the gospel.

But languishing after questions and debates of words There is an indirect contrast between the soundness of the doctrine of Christ, and that languishing; for, when they have wearied themselves much and long with ingenious questions, what advantage do they reap from their labor, but that the disease continually grows? Thus not only do they consume their strength to no purpose, but their foolish curiosity gives rise to this languishing; and so it follows, that they are very far from profiting properly, as the disciples of Christ ought to do.

Not without reason does the Apostle connect questions and disputes of words; for by the former term he does not mean every kind of questions, which either arise from a sober and moderate desire to learn, or contribute to clear explanation of useful things, but to such questions as are agitated, in the present day, in the schools of the Sorbonne, for displaying acuteness of intellect. There one question gives rise to another, for there is no limit to them when every person, desiring to know more than is proper, indulges his vanity; and so, innumerable quarrels subsequently arise. As the thick clouds, during hot weather, are not dispelled without thunder, so those thorny questions must burst into disputes.

He gives the name λογομαχίας (logomachies, or disputes about words) to contentious disputes about words rather than things, or, as it is commonly expressed, without substance or foundation; for if anyone carefully inquires what sort of contentions are burning among the sophists, he will perceive that they do not arise from realities, but are framed out of nothing. In a word, Paul intended to condemn all questions which sharpen us for disputes that are of no value.

From which arises envy He demonstrates from the effects how much an ambitious desire for knowledge ought to be avoided; for ambition is the mother of envy. Where envy reigns, there also rage brawlings, contentions, and other evils, which are here enumerated by Paul.

Of men corrupt in understanding, and that are destitute of the truth. It is certain that here he censures the sophists, who, neglecting edification, turn the word of God into trivial distinctions and an art of ingenious discussion. If the Apostle only showed that the doctrine of salvation is thus rendered useless, even that would be an intolerable profanation; but far heavier and fiercer is that reproof when he says that evils so pernicious, and plagues so hurtful, spring from it. From this passage, therefore, let us learn to detest (σοφιστικὴν) sophistry as a thing more destructive to the Church of God than can easily be believed.

That godliness is gain. The meaning is that godliness is a gainful art; that is, because they measure the whole of Christianity by gain. Just as if the oracles of the Holy Spirit had been recorded with no other design than to serve the purposes of their covetousness, they traffic in it as merchandise exposed to sale.

Withdraw thyself from such. Paul forbids the servants of Christ to have any dealings with such persons. He not only warns Timothy not to resemble them, but exhorts him to avoid them as dangerous plagues; for, although they do not openly resist the gospel, but, on the contrary, make a false profession of adhering to it, yet their company is infectious. Besides, if the crowd sees that we are on familiar terms with those men, the danger is that they might insinuate themselves under the guise of our friendship. We should therefore labor to the utmost, that all may know that we are so far from agreeing with them, that they have no communication with us.