1 Timothy / Chapter 6

1 Timothy 6

21 verses • SBL Greek New Testament 1 tradition available

Translator's Introduction

What This Chapter Is About

Paul instructs enslaved people to honor their masters so that God's name is not blasphemed, and specifically addresses those with believing masters. He then returns to the problem of false teachers who use godliness as a means of financial gain, contrasting their mindset with the principle that godliness with contentment is great gain. The famous warning about the love of money follows: those who desire to be rich fall into temptation and a snare. Paul charges Timothy to flee these things and pursue righteousness, godliness, faith, love, endurance, and gentleness. The letter closes with a magnificent doxology to God as 'the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality.'

What Makes This Chapter Remarkable

The statement 'the love of money is a root of all kinds of evil' (v. 10) is one of the most frequently quoted and misquoted verses in the Bible — Paul says love of money, not money itself. The closing doxology (vv. 15-16) is among the most exalted descriptions of God in the New Testament, drawing on Jewish liturgical traditions about God's transcendence. The 'good confession' Timothy is charged to maintain (v. 12) connects to Jesus's testimony before Pontius Pilate (v. 13), linking Timothy's pastoral courage to Christ's ultimate witness.

Translation Friction

The instructions to enslaved people (vv. 1-2) must be read in the context of ancient slavery, which was pervasive and varied in form. Paul does not endorse slavery but addresses the reality of enslaved believers within existing social structures. The 'deposit' (parathēkē, v. 20) that Timothy must guard has been interpreted as the body of apostolic teaching, anticipating 2 Timothy 1:12, 14.

Connections

The slavery instructions parallel Ephesians 6:5-9, Colossians 3:22-4:1, Titus 2:9-10, and Philemon. The love-of-money warning echoes Ecclesiastes 5:10 and Jesus's teaching in Matthew 6:19-24. The 'good confession' connects to Matthew 27:11 and John 18:36-37. The doxology echoes Deuteronomy 10:17, Daniel 2:47, and Revelation 17:14, 19:16. **Tradition comparisons:** JST footnote at 1 Timothy 6:15: God as 'the blessed and only Potentate' — divine titles revised See the [JST notes](/jst/1-timothy).

1 Timothy 6:1

Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται.

Let all who are under the yoke as slaves regard their own masters as worthy of all honor, so that the name of God and the teaching may not be blasphemed.

KJV Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.

Notes & Key Terms

Translator Notes

  1. The phrase hypo zygon douloi ('slaves under the yoke') acknowledges the burden of slavery without endorsing it. The motivation for honorable conduct is the reputation of God — hina mē to onoma tou theou kai hē didaskalia blasphēmētai ('so that God's name and the teaching may not be blasphemed'). Disobedient Christian slaves would give outsiders reason to malign both God and the gospel.
1 Timothy 6:2

οἱ δὲ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν· ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι. Ταῦτα δίδασκε καὶ παρακάλει.

Those who have believing masters must not be disrespectful on the ground that they are brothers; rather, they must serve all the more, since those who benefit from their good service are believers and beloved. Teach and urge these things.

KJV And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.

Notes & Key Terms

Translator Notes

  1. A specific problem: some enslaved Christians with Christian masters were using their shared faith as grounds for insubordination — 'we are brothers, so why should I serve you?' Paul argues the opposite: shared faith should increase rather than decrease the quality of service. The phrase hoi tēs euergesias antilambanomenoi ('those who receive the benefit') likely refers to the masters benefiting from the slaves' service, though it could also mean both parties benefit from the relationship. The tension between spiritual equality and social hierarchy was a real challenge for early Christian communities.
1 Timothy 6:3

Εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσιν λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατ' εὐσέβειαν διδασκαλίᾳ,

If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness,

KJV 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;

Notes & Key Terms

Translator Notes

  1. The verb heterodidaskalei ('teaches differently') returns from 1:3, forming an inclusio for the letter's central concern. 'Sound words' (hygiainousin logois, 'healthy words') uses the medical metaphor characteristic of the Pastoral Epistles. The phrase tois tou kyriou hēmōn Iēsou Christou ('those of our Lord Jesus Christ') may refer to Jesus's own teachings or to the apostolic tradition about Christ.
1 Timothy 6:4

τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί,

Indeed, he is proud, knowing nothing, but doting concerning questions and strifes of words, whereof comes envy, strife, railings, evil surmisings,.

KJV He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,

Notes & Key Terms

Translator Notes

  1. The verb tetyphōtai ('is puffed up, is clouded with conceit') recurs from 3:6. The verb nosōn ('being sick, having an unhealthy craving') extends the medical metaphor — while sound teaching is 'healthy,' the false teacher is diseased, craving (nosōn) controversies (zētēseis) and word-fights (logomachias). The five fruit of false teaching — envy (phthonos), dissension (eris), slander (blasphēmiai), evil suspicions (hyponoiai ponērai), and the constant friction of verse 5 — describe a community being destroyed from within.
1 Timothy 6:5

διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν.

and constant friction between people whose minds are corrupted and who have lost hold of the truth. They think that godliness is a way to make money. Stay away from them.

KJV Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

Notes & Key Terms

Translator Notes

  1. The noun diaparatribai ('constant friction, mutual irritation') occurs only here in the New Testament. The false teachers' fundamental corruption is described at three levels: corrupted minds (diephtharmenōn ton noun), deprived of truth (apesterēmenōn tēs alētheias), and mercenary motivation (nomizontōn porismon einai tēn eusebeian — 'thinking godliness is a means of profit'). The mercenary motive is the climactic accusation.
1 Timothy 6:6

ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας·

But godliness with contentment is remarkable gain.

KJV But godliness with contentment is great gain.

Notes & Key Terms

Translator Notes

  1. Paul redefines 'gain' (porismos): true profit is not financial enrichment through religion but eusebeia meta autarkeias ('godliness with contentment'). The noun autarkeia ('contentment, self-sufficiency') was a key Stoic virtue meaning independence from external circumstances (cf. Philippians 4:11-12). Paul Christianizes it: contentment comes not from self-mastery but from trust in God's provision.
1 Timothy 6:7

οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα·

Indeed, since we brought nothing into this world, and it is certain we can carry nothing out.

KJV For we brought nothing into this world, and it is certain we can carry nothing out.

Notes & Key Terms

Translator Notes

  1. This proverbial wisdom echoes Job 1:21 ('Naked I came from my mother's womb, and naked I shall return') and Ecclesiastes 5:15. The logic is simple: material wealth has no eternal portability. The textual variant hoti ('because') or dēlon hoti ('it is clear that') does not affect the meaning significantly.
  2. [TCR Cross-Reference] Draws on Job 1:21. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on Ecclesiastes 5:15. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
1 Timothy 6:8

ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα.

But if we have food and clothing, with these we will be content.

KJV And having food and raiment let us be therewith content.

Notes & Key Terms

Translator Notes

  1. The two essentials — diatrophas ('food, sustenance') and skepasata ('coverings' — which could include clothing and shelter) — define the baseline for contentment. The verb arkesthēsometha ('we will be content, we will be satisfied') is a future of resolution — 'we will consider these sufficient.' This is not asceticism but a rejection of acquisitiveness.
1 Timothy 6:9

οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσιν τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν.

But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction.

KJV But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.

Notes & Key Terms

Translator Notes

  1. Paul targets not wealth itself but boulomenoi ploutein ('those who desire to be rich') — the craving for wealth. The sequence is a downward spiral: temptation (peirasmon), snare (pagida), many foolish and harmful desires (epithymias pollas anoētous kai blaberas), and finally ruin (olethron) and destruction (apōleian). The verb bythizousin ('plunge, drown') is nautical — those pursuing wealth are pulled under like a sinking ship.
1 Timothy 6:10

ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία, ἧς τινες ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς.

For the love of money is a root of all kinds of evil. It is through this craving that some have wandered away from the faith and pierced themselves with many sorrows.

KJV For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

Notes & Key Terms

Translator Notes

  1. The Greek rhiza pantōn tōn kakōn ('a root of all evils') lacks the definite article before rhiza, so 'a root' is more accurate than the KJV's 'the root.' The noun philargyria ('love of money, avarice') is the specific vice — not money itself but the love of it. The verb perieperian ('pierced through') is violent imagery — they have impaled themselves on their own desires, and the result is odynais pollais ('many sorrows, many pains'). The wandering (apeplanēthēsan) from faith completes the pattern: doctrinal error, moral compromise, and financial corruption are interconnected.
1 Timothy 6:11

Σὺ δέ, ὦ ἄνθρωπε θεοῦ, ταῦτα φεῦγε· δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν.

But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, endurance, gentleness.

KJV But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

Notes & Key Terms

Translator Notes

  1. The address anthrōpe theou ('man of God') is an Old Testament title for prophets (1 Samuel 9:6, 1 Kings 17:18, 2 Kings 1:9) — Paul identifies Timothy with the prophetic tradition. The six virtues to 'pursue' (diōke) are: righteousness (dikaiosynēn), godliness (eusebeian), faith (pistin), love (agapēn), endurance (hypomonēn), and gentleness (praypathian). The pattern is twofold: flee (pheuge) the dangers and pursue (diōke) the virtues — the Christian life involves active movement in both directions.
  2. [TCR Cross-Reference] Quotes 1 Samuel 9:6. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  3. [TCR Cross-Reference] Quotes 1 Kings 17:18. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  4. [TCR Cross-Reference] Quotes 2 Kings 1:9. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
1 Timothy 6:12

ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων.

Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The verb agōnizou ('fight, compete, struggle') is athletic/military — the same word family used throughout both letters to Timothy. The noun agōna ('fight, contest, struggle') is the struggle itself. The 'good confession' (kalēn homologian) likely refers to Timothy's baptismal confession or ordination vow, made publicly (enōpion pollōn martyrōn, 'before many witnesses'). 'Take hold of' (epilabou) the eternal life suggests grasping what has already been given — eternal life is both present possession and future hope.
1 Timothy 6:13

παραγγέλλω σοι ἐνώπιον τοῦ θεοῦ τοῦ ζῳογονοῦντος τὰ πάντα καὶ Χριστοῦ Ἰησοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου τὴν καλὴν ὁμολογίαν,

I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession,

KJV I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;

Notes & Key Terms

Translator Notes

  1. God is described as zōogonountos ta panta ('giving life to all things') — a title that grounds the charge in God's sovereign power over life. Christ's 'good confession' before Pilate (martyrēsantos epi Pontiou Pilatou) parallels Timothy's confession in verse 12 — Timothy's courage is modeled on Christ's courage. This is one of the few places in the Epistles that names Pontius Pilate, rooting the gospel in historical specificity.
1 Timothy 6:14

τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον μέχρι τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,

That you keep this commandment apart from spot, unrebukeable, until the appearing of our Lord Jesus Christ.

KJV That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:

Notes & Key Terms

Translator Notes

  1. The 'commandment' (entolēn) refers to the entire charge entrusted to Timothy — his apostolic commission. The adjectives aspilon ('unstained, spotless') and anepilēmpton ('above reproach') apply to Timothy's faithfulness in keeping it. The time horizon is mechri tēs epiphaneias ('until the appearing') of Christ — Timothy's duty extends to the parousia.
1 Timothy 6:15

ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων,

At the proper time, God will reveal Christ — God, the blessed and only Ruler, the King of kings and Lord of lords.

KJV Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;

Notes & Key Terms

Translator Notes

  1. The doxology begins. God is described as makarios ('blessed, supremely happy'), monos dynastēs ('only Sovereign, sole Ruler'), basileus tōn basileuontōn ('King of those who reign'), and kyrios tōn kyrieuontōn ('Lord of those who exercise lordship'). These titles directly challenge imperial claims — in a Roman world where Caesar claimed supreme sovereignty, Paul declares that only God holds true power. The phrase kairois idiois ('at the proper time') places the timing of Christ's return under God's sovereign control.

Joseph Smith Translation (Footnotes)theological

God as 'the blessed and only Potentate' — divine titles revised

The JST footnote adjusts Paul's doxological description of God as Potentate, King of kings, and Lord of lords, providing language more consistent with Restoration Christology's assignment of such titles.

1 Timothy 6:16

ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον, ἀμήν.

Indeed, who only has immortality, dwelling in the light which no man can approach to. Whom no man has seen, nor can see — to whom be honour and authority everlasting. Amen.

KJV Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.

Notes & Key Terms

Translator Notes

  1. Three divine attributes complete the doxology: athanasian ('immortality' — God alone inherently possesses deathlessness; all other immortality is derivative and gifted), phōs aprositon ('unapproachable light' — God's essential nature is so radiant that no creature can draw near), and invisibility (hon eiden oudeis anthrōpōn — 'whom no human has seen or is able to see,' echoing Exodus 33:20). The doxology closes with timē kai kratos aiōnion ('honor and eternal dominion') and the solemn Amēn.
  2. [TCR Cross-Reference] Quotes Exodus 33:20. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Joseph Smith Translation (Footnotes)theological

'Who only hath immortality, dwelling in unapproachable light' — divine attributes revised

The KJV statement that God 'dwelleth in the light which no man can approach unto; whom no man hath seen, nor can see' appears to contradict JST/Restoration accounts of theophanies (Moses, Joseph Smith). The JST footnote revises the 'no man can see' language to accommodate direct divine encounter within proper covenant conditions.

1 Timothy 6:17

Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλούτου ἀδηλότητι, ἀλλ' ἐπὶ θεῷ τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν,

As for the rich in this present age, charge them not to be haughty or to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy.

KJV Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;

Notes & Key Terms

Translator Notes

  1. After the doxology about God's transcendence, Paul returns to practical instruction for wealthy believers. Two prohibitions: mē hypsēlophronein ('not to be arrogant') and mēde ēlpikenai epi ploutou adēlotēti ('not to have set their hope on the uncertainty of wealth'). The positive alternative — hope in God who provides plousios ('richly') eis apolausin ('for enjoyment') — is remarkable: God is not stingy but generous, and his gifts are meant to be enjoyed, not hoarded.
1 Timothy 6:18

ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς,

They are to do good, to be rich in good works, to be generous and ready to share,

KJV That they do good, that they be rich in good works, ready to distribute, willing to communicate;

Notes & Key Terms

Translator Notes

  1. The verb agathoergein ('to do good') and the phrase ploutein en ergois kalois ('to be rich in good works') redefine 'wealth' — true riches are generosity, not accumulation. The adjectives eumetadotous ('generous, ready to give') and koinōnikous ('ready to share, sociable in giving') describe open-handed living. The progression from 'do good' to 'be rich in good works' to 'generous' to 'ready to share' intensifies the call to active generosity.
1 Timothy 6:19

ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς.

Indeed, laying up in store for themselves a good foundation opposed to the time to come, that they may lay hold on eternal life.

KJV Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.

Notes & Key Terms

Translator Notes

  1. The verb apothēsaurizontas ('storing up treasure') echoes Jesus's teaching in Matthew 6:19-20 — generosity in the present stores treasure for the future. The phrase tēs ontōs zōēs ('the real life, the life that is truly life') distinguishes genuine life from mere existence — what passes for life among the wealthy may not be life at all. The verb epilabōntai ('take hold of') echoes verse 12, creating a thematic ring around the closing section.
1 Timothy 6:20

Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως,

O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called 'knowledge,'

KJV O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:

Notes & Key Terms

Translator Notes

  1. The noun parathēkēn ('deposit, what has been entrusted') is a banking term for something placed in trust for safekeeping. Timothy must protect the body of apostolic teaching — not innovate upon it or allow it to be corrupted. The 'falsely called knowledge' (pseudōnymou gnōseōs) may anticipate the later Gnostic movement or refer to proto-Gnostic claims already present. The word gnōsis ('knowledge') with the prefix pseudo- ('false') brands the opponents' intellectual claims as counterfeit.
1 Timothy 6:21

ἥν τινες ἐπαγγελλόμενοι περὶ τὴν πίστιν ἠστόχησαν. Ἡ χάρις μεθ' ὑμῶν.

Indeed, which some professing have erred concerning the faith. Grace remain with you. Amen.

KJV Which some professing have erred concerning the faith. Grace be with thee. Amen.

Notes & Key Terms

Translator Notes

  1. The verb ēstochēsan ('have missed the mark, have swerved') returns from 1:6, forming a final inclusio. Those who claimed superior 'knowledge' actually missed the target of faith. The closing 'Grace be with you' (hē charis meth' hymōn) uses the plural hymōn ('you all'), suggesting the letter was intended for the wider community, not Timothy alone. The SBLGNT does not include 'Amen.'
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