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Commentary on 1 Timothy 6 verses 6–12
From the mention of the abuse which some put upon religion, making it to serve their secular advantages, the apostle,
I. Takes occasion to show the excellency of contentment and the evil of covetousness.
1.The excellency of contentment, Ti1 6:6-8. Some account Christianity an advantageous profession for this world. In the sense they mean this is false; yet it is undoubtedly true that, though Christianity is the worst trade, it is the best calling in the world. Those that make a trade of it, merely to serve their turn for this world, will be disappointed, and find it a sorry trade; but those that mind it as their calling, and make a business of it, will find it a gainful calling, for it has the promise of the life that now is, as well as of that which is to come.
(1.)The truth he lays down is that godliness with contentment is great gain. Some read it, godliness with a competency; that is, if a man have but a little in this world, yet, if he have but enough to carry him through it, he needs desire no more, his godliness with that will be his great gain. For a little which a righteous man has is better than the riches of many wicked, Psa 37:16. We read it, godliness with contentment; godliness is itself great gain, it is profitable to all things; and, wherever there is true godliness, there will be contentment; but those have arrived at the highest pitch of contentment with their godliness are certainly the easiest happiest people in this world. Godliness with contentment, that is, Christian contentment (content must come from principles of godliness) is great gain; it is all the wealth in the world. He that is godly is sure to be happy in another world; and if withal he do by contentment accommodate himself to his condition in this world he has enough. Here we have, [1.] A Christian's gain; it is godliness with contentment, this is the true way to gain, yea, it is gain itself. [2.] A Christian's gain is great: it is not like the little gain of worldlings, who are so fond of a little worldly advantage. [3.] Godliness is ever accompanied with contentment in a great or less degree; all truly godly people have learned with Paul, in whatever state they are, to be therewith content, Phi 4:11. They are content with what God allots for them, well knowing that this is best for them. Let us all then endeavour after godliness with contentment.
(2.)The reason he gives for it is, For we brought nothing with us into this world, and it is certain we can carry nothing out, Ti1 6:7. This is a reason why we should be content with a little. [1.] Because we can challenge nothing as a debt that is due to us, for we came naked into the world. Whatever we have had since, we are obliged to the providence of God for it; but he that gave may take what and when he pleases. We had our beings, our bodies, our lives (which are more than meat, and which are more than raiment), when we came into the world, though we came naked, and brought nothing with us; may we not then be content while our beings and lives are continued to us, though we have not every thing we would have? We brought nothing with us into this world, and yet God provided for us, care was taken of us, we have been fed all our lives long unto this day; and therefore, when we are reduced to the greatest straits, we cannot be poorer than when we came into this world, and yet then we were provided for; therefore let us trust in God for the remaining part of our pilgrimage. [2.] We shall carry nothing with us out of this world. A shroud, a coffin, and a grave, are all that the richest man in the world can have from his thousands. Therefore why should we covet much? Why should we not be content with a little, because, how much soever we have, we must leave it behind us? Ecc 5:15, Ecc 5:16.
(3.)Hence he infers, having food and raiment, let us be therewith content, Ti1 6:8. Food and a covering, including habitation as well as raiment. Observe, If God give us the necessary supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us we ought to be content. This was Agur's prayer: Give me neither poverty nor riches; feed me with food convenient for me, Pro 30:8. Here we see, [1.] The folly of placing our happiness in these things, when we did not bring any thing into this world with us, and we can carry nothing out. What will worldlings do when death shall strip them of their happiness and portion, and they must take an everlasting farewell of all these things, on which they have so much doted? They may say with poor Micah, You have taken away my gods; and what have I more? Jdg 18:24. [2.] The necessaries of life are the hounds of a true Christian's desire, and with these he will endeavour to be content; his desires are not insatiable; no, a little, a few comforts of this life, will serve him, and these may hope to enjoy: Having food and raiment.
2.The evil of covetousness. Those that will be rich (that set their hearts upon the wealth of this world, and are resolved right or wrong, they will have it), fall into temptation and a snare, Ti1 6:9. It is not said, those that are rich, but those that will be rich, that is, that place their happiness in worldly wealth, that covet it inordinately, and are eager and violent in the pursuit of it. Those that are such fall into temptation and a snare, unavoidably; for, when the devil sees which way their lusts carry them, he will soon bait his hook accordingly. He knew how fond Achan would be of a wedge of gold, and therefore laid that before him. They fall into many foolish and hurtful lusts. Observe,
(1.)The apostle supposes that, [1.] Some will be rich; that is, they are resolved upon it, nothing short of a great abundance will satisfy. [2.] Such will not be safe nor innocent, for they will be in danger of ruining themselves for ever; they fall into temptation, and a snare, etc. [3.] Worldly lusts are foolish and hurtful, for they drown men in destruction and perdition. [4.] It is good for us to consider the mischievousness of worldly fleshly lusts. They are foolish, and therefore we should be ashamed of them, hurtful, and therefore we should be afraid of them, especially considering to what degree they are hurtful, for they drown men in destruction and perdition.
(2.)The apostle affirms that the love of money is the root of all evil, Ti1 6:10. What sins will not men be drawn to by the love of money? Particularly this was at the bottom of the apostasy of many from the faith of Christ; while they coveted money, they erred from the faith, they quitted their Christianity, and pierced themselves through with many sorrows. Observe, [1.] What is the root of all evil; the love of money: people may have money, and yet not love it; but, if they love it inordinately, it will push them on to all evil. [2.] Covetous persons will quit the faith, if that be the way to get money: Which while some coveted after, they have erred from the faith. Demas hath forsaken me, having loved this present world, Ti2 4:10. For the world was dearer to him than Christianity. Observe, Those that err from the faith pierce themselves with many sorrows; those that depart from God do but treasure up sorrows for themselves.
II. Hence he takes occasion to caution Timothy, and to counsel him to keep in the way of God and his duty, and particularly to fulfil the trust reposed in him as a minister. He addresses himself to him as a man of God. Ministers are men of God, and ought to conduct themselves accordingly in every thing; they are men employed for God, devoted to his honour more immediately. The prophets under the Old Testament were called men of God. 1. He charges Timothy to take heed of the love of money, which had been so pernicious to many: Flee these things. It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. 2. To arm him against the love of the world, he directs him to follow that which is good. Follow after righteousness, godliness, faith, love, patience, meekness: righteousness in his conversation towards men, godliness towards God, faith and love as living principles, to support him and carry him on in the practice both of righteousness and godliness. Those that follow after righteousness and godliness, from a principle of faith and love, have need to put on patience and meekness - patience to bear both the rebukes of Providence and the reproaches of men, and meekness wherewith to instruct gainsayers and pass by the affronts and injuries that are done us. Observe, It is not enough that men of God flee these things, but they must follow after what is directly contrary thereto. Further, What excellent persons men of God are who follow after righteousness! They are the excellent of the earth, and, being acceptable to God, they should be approved of men. 3. He exhorts him to do the part of a soldier: Fight the good fight of faith. Note, Those who will get to heaven must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Observe, It is a good fight, it is a good cause, and it will have a good issue. It is the fight of faith; we do not war after the flesh, for the weapons of our warfare are not carnal, Co2 10:3, Co2 10:4. He exhorts him to lay hold on eternal life. Observe, (1.) Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare. (2.) This we must lay hold on, as those that are afraid of coming short of it and losing it. Lay hold, and take heed of losing your hold. Hold fast that which thou hast, that no man take thy crown, Rev 3:11. (3.) We are called to the fight, and to lay hold on eternal life. (4.) The profession Timothy and all faithful ministers make before many witnesses is a good profession; for they profess and engage to fight the good fight of faith, and to lay hold on eternal life; their calling and their own profession oblige them to this.
Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses."
Immortality, then, is not the consequence of nature, but the reward and recompense of virtue. Lastly, man does not immediately upon his birth walk upright, but at first on all fours, because the nature of his body and of this present life is common to us with the dumb animals; afterwards, when his strength is confirmed, he raises himself, and his tongue is loosened so that he speaks plainly, and he ceases to be a dumb animal. And this argument teaches that man is born mortal; but that he afterwards becomes immortal, when he begins to live in conformity with the will of God, that is, to follow righteousness, which is comprised in the worship of God, since God raised man to a view of the heaven and of Himself. And this takes place when man, purified in the heavenly laver, lays aside his infancy together with all the pollution of his past life, and having received an increase of divine vigour, becomes a perfect and complete man.
Therefore, because God has set forth virtue before man, although the soul and the body are connected together, yet they are contrary, and oppose one another. The things which are good for the soul are evil to the body, that is, the avoiding of riches, the prohibiting of pleasures, the contempt of pain and death. In like manner, the things which are good for the body are evil to the soul, that is, desire and lust, by which riches are desired, and the enjoyments of various pleasures, by which the soul is weakened and destroyed.
He in whomsoever the Spirit of God is, is in accord with the will of the Spirit of God; and, because he is in accord with the Spirit of God, therefore does he mortify the deeds of the body and live unto God, "treading down and subjugating the body and keeping it under; so that, while preaching to others," he may be a beautiful example and pattern to believers, and may spend his life in works which are worthy of the Holy Spirit, so that he may "not be cast away," [1 Corinthians 9:27] but may be approved before God and before men. For in "the man who is of God," [1 Timothy 6:11] with him I say there is nothing of the mind of the flesh; and especially in virgins of either sex; but the fruits of all of them are "the fruits of the Spirit" [Galatians 5:22] and of life, and they are truly the city of God, and the houses and temples in which God abides and dwells, and among which He walks, as in the holy city of heaven.
"But thou, O man of God."
This is a title of great dignity. For we are all men of God, but the righteous peculiarly so, not by right of creation only, but by that of appropriation. If then thou art a "man of God," seek not superfluous things, which lead thee not to God, but
"Flee these things, and follow after righteousness." Both expressions are emphatic; he does not say turn from one, and approach the other, but "flee these things, pursue righteousness," so as not to be covetous.
"Godliness," that is, soundness in doctrines. "Faith," which is opposed to questionings. "Love," patience, meekness.
“As for you, man of God, flee from these things.” You see, he didn’t just say, “Leave and forsake,” but “Flee from,” as from an enemy. You were trying to flee with gold; flee from gold instead. Let your heart flee from it, and your use of it need have no worries. Do without greed; don’t do without concern for others. There’s something you can do with gold, if you’re its master, not its slave. If you’re the master of gold, you can do good with it; if you’re its slave, it can do evil with you.
Strive to discover stirrings that are good during the time of prayer, as the wise do. These consist in reflection on the Spirit’s insights and sagacious thought, and consideration during the time of prayer of how to please the will of the Maker of all. This is the final end of all virtue and of all prayer. When in these matters you receive the power that stems from grace to be bound firmly to their continual stirrings, you will become a “man of God” and will be close to spiritual things.
But you, O man of God, flee these things; pursue righteousness, godliness, faith, love, patience, gentleness.
But you, O man of God. Great is the dignity. For all men are servants of God, especially the righteous, not only according to the reason of creation, but also according to that of adoption.
flee these things. Both with emphasis; for Paul did not say, "Avoid this one, but approach that one," but rather, "Flee and pursue."
pursue righteousness. To have no more than is sufficient for life.
godliness. In doctrines.
faith. Without controversies.
love. The offspring of faith, towards God and men. The order of the statement is good. For from faith, love is born; and from love, patience. And patience, as it walks, makes gentleness.
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SUMMARY
First Timothy 6:11 delivers a profound and urgent charge from the Apostle Paul to his spiritual son, Timothy, serving as a pivotal call for all believers to decisively turn away from the corrupting influences of the world and, with equal fervor, to actively pursue a life characterized by Christ-like virtues. This verse stands in sharp contrast to the preceding warnings against false teaching, the deceitfulness of wealth, and the spiritual dangers inherent in the love of money, redirecting the "man of God" toward a path of spiritual integrity and unwavering devotion.
CONTEXT
Literary Context: This verse marks a crucial transition within Paul's letter to Timothy. The preceding verses (1 Timothy 6:3-10) are filled with stern warnings against false teachers who peddle godliness for financial gain, highlighting the destructive nature of avarice and the spiritual shipwreck it causes. Paul explicitly states that "the love of money is a root of all kinds of evil" (1 Timothy 6:10). Against this backdrop of spiritual peril and worldly entanglement, 1 Timothy 6:11 pivots sharply, shifting from negative warnings to a direct, positive exhortation for Timothy and, by extension, for all who aspire to godly leadership and living. The imperative "But thou, O man of God, flee these things" serves as a powerful antithesis to the corrupt practices just described, setting the stage for the subsequent list of virtues to be pursued.
Historical & Cultural Context: Timothy was stationed in Ephesus, a prominent Roman city known for its wealth, diverse religious practices, and significant philosophical schools. This environment presented unique challenges to the nascent Christian community, including the infiltration of false doctrines and the temptation of materialism. Paul's letters to Timothy (1 & 2 Timothy) are pastoral epistles, providing guidance for church leadership and addressing specific issues within the Ephesian church. The designation "man of God" (Greek: anthropos theou) is a significant title, historically applied to prophets and special servants of God in the Old Testament (e.g., Deuteronomy 33:1; 1 Samuel 2:27). By applying this title to Timothy, Paul underscores Timothy's divine calling, his prophetic and pastoral authority, and the high standard of conduct and character expected of him as a leader in a challenging spiritual landscape. This title elevates the instruction from a personal admonition to a universal principle for anyone dedicated to God's service.
Key Themes: The overarching theme of 1 Timothy 6:11 is the radical call to spiritual distinction. It encapsulates the tension between the world's values and God's kingdom, urging believers to make a clear break from the former and an active commitment to the latter. This distinction is articulated through two primary sub-themes: decisive renunciation and diligent pursuit. The command to "flee these things" (referring to the love of money, empty disputes, and corrupt gain mentioned in 1 Timothy 6:3-10) emphasizes the necessity of an urgent and active withdrawal from spiritual dangers. Conversely, the exhortation to "follow after" a specific list of virtues highlights the proactive and intentional cultivation of Christ-like character. This dual emphasis underscores that Christian living is not merely about avoiding evil but vigorously embracing and embodying righteousness, godliness, and other essential spiritual qualities that reflect God's nature and purpose for His people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several potent literary devices in 1 Timothy 6:11 to convey his urgent message. The most prominent is Antithesis or Contrast, where the command to "flee these things" is set in direct opposition to the command to "follow after" a list of virtues. This stark contrast highlights the two distinct paths available to the believer: one leading to destruction, the other to spiritual flourishing. The use of Imperative Mood ("flee," "follow after") underscores the non-negotiable and urgent nature of Paul's commands; these are not suggestions but direct orders requiring immediate obedience. Furthermore, the list of virtues—righteousness, godliness, faith, love, patience, meekness—is an example of Asyndeton, the omission of conjunctions between words in a list. This stylistic choice creates a sense of rapid accumulation and urgency, emphasizing that these qualities are a collective and indispensable package for the "man of God," to be pursued with equal zeal. The verbs "flee" and "follow after" also function as Metaphors for spiritual warfare and pursuit, likening the Christian life to a race or a battle where one must actively run from danger and vigorously chase after the prize.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Timothy 6:11 is deeply rooted in the biblical theology of sanctification and the pursuit of holiness. It underscores that Christian living is not a passive state but an active, lifelong endeavor of spiritual formation. The call to "flee" evil and "follow after" righteousness reflects the ongoing spiritual battle believers face, requiring decisive action against sin and diligent cultivation of virtue. This verse connects strongly to the broader biblical emphasis on character development as a fruit of genuine faith, demonstrating that true godliness is evidenced by both what one rejects and what one embraces. It highlights the divine expectation for believers to reflect God's character in a fallen world, distinguishing themselves through a lifestyle of integrity and devotion.
REFLECTION AND APPLICATION
This powerful verse serves as an enduring compass for every believer navigating the complexities of modern life. In a world often consumed by the pursuit of wealth, status, and fleeting pleasures, 1 Timothy 6:11 calls us to a counter-cultural existence. It reminds us that spiritual maturity involves not just avoiding blatant sin, but actively and intentionally cultivating a character that reflects God's own holiness. The command to "flee" is a call to radical detachment from anything that hinders our walk with God—be it materialism, unhealthy relationships, or destructive thought patterns—demanding decisive action. Simultaneously, the call to "follow after" is an invitation to a relentless pursuit of virtues that build our relationship with Christ and empower us to love and serve others effectively. This pursuit is a daily discipline, a conscious choice to invest our energies in spiritual growth, trusting the Holy Spirit to transform us into the "man (or woman) of God" Paul envisions. It challenges us to examine our priorities, ensuring that our deepest desires align with God's will and that our lives bear the fruit of righteousness, godliness, faith, love, patience, and meekness.
Questions for Reflection
FAQ
Who is the "man of God" mentioned in this verse, and does it apply to all believers?
Answer: The title "man of God" (Greek: anthropos theou) was traditionally used in the Old Testament to refer to prophets and individuals specially called and set apart by God for His service (e.g., Moses in Deuteronomy 33:1, Elijah in 1 Kings 17:18). In the New Testament, Paul applies it directly to Timothy, highlighting his role as a spiritual leader, pastor, and teacher in the church at Ephesus. While the immediate context is Timothy's leadership, the principles of fleeing evil and pursuing virtue are universal for all who claim to be God's children. Therefore, by extension, this verse applies to every believer who seeks to live a life pleasing to God and dedicated to His purposes, regardless of their specific role in the church. Every Christian is called to be distinct from the world and to pursue Christ-like character.
What is the significance of the specific virtues listed: righteousness, godliness, faith, love, patience, meekness?
Answer: The six virtues listed by Paul represent a comprehensive and balanced portrait of Christian character, encompassing both our vertical relationship with God and our horizontal relationships with others. Righteousness (Greek: dikaiosýnē) speaks to moral integrity and conformity to God's standards. Godliness (Greek: eusébeia) refers to reverent devotion and piety toward God, expressed in practical living. Faith (Greek: pístis) is unwavering trust and reliance on God and His promises. These first three primarily define our walk with God. The next three focus on our interactions: Love (Greek: agápē) is the unconditional, self-sacrificial love characteristic of God Himself (John 13:34-35). Patience (Greek: hypomonḗ) signifies cheerful endurance and steadfastness, especially under trial. Meekness (Greek: praiótēs) denotes gentleness and humility, not weakness, but strength under control. Together, these virtues form the core of a mature, Christ-like character, essential for effective ministry and a life that honors God.
CHRIST-CENTERED FULFILLMENT
1 Timothy 6:11 finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is the quintessential "Man of God," perfectly embodying every virtue Paul commands Timothy to pursue. Christ flawlessly demonstrated righteousness in His sinless life (2 Corinthians 5:21), unwavering godliness in His complete devotion to the Father's will (John 8:29), and absolute faith in God's plan, even to the point of death on the cross (Hebrews 12:2). His life was the epitome of love—an agape love that led Him to lay down His life for His enemies (Romans 5:8). He displayed perfect patience in enduring suffering and opposition (1 Peter 2:23), and profound meekness, inviting the weary to find rest in His gentle and humble spirit (Matthew 11:29). Our call to "flee these things" and "follow after" these virtues is, therefore, a call to Christlikeness. It is only through union with Christ, empowered by His indwelling Holy Spirit (Galatians 5:22-23), that believers can genuinely pursue and increasingly manifest these divine qualities, reflecting the very character of the One who perfectly fulfilled them.