• A. INTRODUCTORY GREETING (1:1, 2)

• B. TIMOTHY APPOINTED TO FIGHT AGAINST FALSE TEACHINGS IN THE EPHESUS CONGREGATION (1:3-20)

  • Timothy encouraged “to command certain ones not to teach different doctrine” (1:3-7)

  • The Law is fine when applied properly (1:8-11)

  • Paul is grateful for the undeserved kindness shown to him (1:12-16)

  • Praise to “the King of eternity” (1:17)

  • Paul encourages Timothy to “go on waging the fine warfare” with faith and a good conscience (1:18-20)

• C. INSTRUCTION REGARDING PRAYER AND CONDUCT IN THE CONGREGATION (2:1-15)

  • Prayers to be made concerning all sorts of men; God wants all sorts of people to be saved (2:1-7)

  • Instructions on prayer, proper conduct, and dress when coming together for worship (2:8-10)

  • Women not “to teach or to exercise authority over a man” in the congregation (2:11-15)

• D. QUALIFIED MEN TO KEEP THE CONGREGATION STRONG (3:1-16)

  • Qualifications for overseers (3:1-7)

  • Qualifications for ministerial servants; counsel to Christian women (3:8-13)

  • The congregation to be “a pillar and support of the truth” (3:14, 15)

  • “The sacred secret of this godly devotion” (3:16)

• E. APOSTASY FORETOLD; TIMOTHY’S PART IN RESTRAINING IT (4:1-16)

  • Warnings against various false teachings (4:1-5)

  • Timothy to be a fine minister of Christ, developing true godly devotion (4:6-11)

  • Personal instructions for Timothy to “become an example to the faithful ones” (4:12-16)

• F. PROPER CONDUCT TOWARD ALL IN THE CONGREGATION (5:1–6:2a)

  • How to treat young and old (5:1, 2)

  • Guidelines for proper support of widows (5:3-16)

  • Hardworking elders to be honored; practicers of sin to be reproved (5:17-21)

  • No man to be appointed hastily (5:22)

  • “Take a little wine for the sake of your stomach” (5:23)

  • Wrongdoing eventually becomes manifest; so do fine works (5:24, 25)

  • Slaves to honor their masters (6:1, 2a)

• G. CLOSING WORDS TO TIMOTHY (6:2b-21)

  • Characteristics of false teachers (6:2b-5)

  • Being content with food and clothing (6:6-8)

  • Warning against “the love of money” (6:9, 10)

  • Instructions for a man of God (6:11-16)

  • Exhortation to the rich to be “rich in fine works” (6:17-19)

  • Concluding encouragement: “Guard what has been entrusted to you” (6:20, 21)

1 Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus, our hope,+ 2 to Timothy,+ a genuine child+ in the faith:

May you have undeserved kindness and mercy and peace from God the Father and Christ Jesus our Lord.

3 Just as I encouraged you to stay in Ephʹe·sus when I was about to go to Mac·e·doʹni·a, so I do now, in order for you to command certain ones not to teach different doctrine, 4 nor to pay attention to false stories+ and to genealogies. Such things end up in nothing useful+ but merely give rise to speculations rather than providing anything from God in connection with faith. 5 Really, the objective of this instruction is love+ out of a clean heart+ and out of a good conscience+ and out of faith+ without hypocrisy.+ 6 By deviating from these things, some have been turned aside to meaningless talk.+ 7 They want to be teachers+ of law, but they do not understand either the things they are saying or the things they insist on so strongly.

8 Now we know that the Law is fine if one applies it properly, 9 recognizing that law is made, not for a righteous man, but for those who are lawless+ and rebellious, ungodly and sinners, disloyal* and profane, murderers of fathers and murderers of mothers, manslayers, 10 sexually immoral people, men who practice homosexuality, kidnappers, liars, perjurers,* and everything else that is in opposition to the wholesome* teaching+ 11 according to the glorious good news of the happy God, with which I was entrusted.+

12 I am grateful to Christ Jesus our Lord, who imparted power to me, because he considered me faithful by assigning me to a ministry,+ 13 although formerly I was a blasphemer and a persecutor and an insolent man.+ Nevertheless, I was shown mercy because I acted in ignorance and with a lack of faith. 14 But the undeserved kindness of our Lord abounded exceedingly along with faith and the love that is in Christ Jesus. 15 This saying is trustworthy and deserving of full acceptance: Christ Jesus came into the world to save sinners.+ Of these, I am foremost.+ 16 Nevertheless, I was shown mercy so that by means of me as the foremost case, Christ Jesus might demonstrate all his patience, making me an example to those who are going to rest their faith on him for everlasting life.+

17 Now to the King of eternity,+ incorruptible,+ invisible,+ the only God,+ be honor and glory forever and ever. Amen.

18 This instruction I entrust to you, my child Timothy, in harmony with the prophecies that were made about you, that by these you may go on waging the fine warfare,+ 19 holding faith and a good conscience,+ which some have thrust aside, resulting in the shipwreck of their faith. 20 Hy·me·naeʹus+ and Alexander are among these, and I have handed them over to Satan+ so that they may be taught by discipline not to blaspheme.

2 First of all, then, I urge that supplications, prayers, intercessions, and thanksgiving be made concerning all sorts of men, 2 concerning kings and all those who are in high positions,+ so that we may go on leading a calm and quiet life with complete godly devotion and seriousness.+ 3 This is fine and acceptable in the sight of our Savior, God,+ 4 whose will is that all sorts of people should be saved+ and come to an accurate knowledge of truth. 5 For there is one God,+ and one mediator+ between God and men,+ a man, Christ Jesus,+ 6 who gave himself a corresponding ransom for all+—this is what is to be witnessed to in its own due time. 7 For the purpose of this witness+ I was appointed a preacher and an apostle+—I am telling the truth, I am not lying—a teacher of nations+ in the matter of faith and truth.

8 So I desire that in every place the men carry on prayer, lifting up loyal hands,+ without anger+ and debates.+ 9 Likewise, the women should adorn themselves in appropriate dress, with modesty and soundness of mind, not with styles of hair braiding and gold or pearls or very expensive clothing,+ 10 but in the way that is proper for women professing devotion to God,+ namely, through good works.

11 Let a woman learn in silence with full submissiveness.+ 12 I do not permit a woman to teach or to exercise authority over a man, but she is to remain silent.*+ 13 For Adam was formed first, then Eve.+ 14 Also, Adam was not deceived, but the woman was thoroughly deceived+ and became a transgressor. 15 However, she will be kept safe through childbearing,+ provided she* continues in faith and love and holiness along with soundness of mind.+

3 This statement is trustworthy: If a man is reaching out to be an overseer,+ he is desirous of a fine work. 2 The overseer should therefore be irreprehensible,+ a husband of one wife, moderate in habits, sound in mind,+ orderly, hospitable,+ qualified to teach,+ 3 not a drunkard,+ not violent, but reasonable,+ not quarrelsome,+ not a lover of money,+ 4 a man presiding over his own household in a fine manner, having his children in subjection with all seriousness+ 5 (for if any man does not know how to preside over* his own household, how will he care for the congregation of God?), 6 not a newly converted man,+ for fear that he might get puffed up with pride and fall into the judgment passed on the Devil. 7 Moreover, he should also have a fine testimony* from outsiders+ so that he does not fall into reproach* and a snare of the Devil.

8 Ministerial servants+ should likewise be serious, not double-tongued, not indulging in a lot of wine, not greedy of dishonest gain,+ 9 holding the sacred secret of the faith with a clean conscience.+

10 Also, let these be tested as to fitness* first; then let them serve as ministers, as they are free from accusation.+

11 Women should likewise be serious, not slanderous,+ moderate in habits, faithful in all things.+

12 Let ministerial servants be husbands of one wife, presiding in a fine manner over their children and their own households. 13 For the men who minister in a fine manner are acquiring for themselves a fine standing and great freeness of speech in the faith that is in Christ Jesus.

14 I am writing you these things, though I am hoping to come to you shortly, 15 but in case I am delayed, so that you may know how you ought to conduct yourself in God’s household,+ which is the congregation of the living God, a pillar and support of the truth. 16 Indeed, the sacred secret of this godly devotion is admittedly great: ‘He was made manifest in flesh,+ was declared righteous in spirit,+ appeared to angels,+ was preached about among nations,+ was believed upon in the world,+ was received up in glory.’+

4 However, the inspired word clearly says that in later times some will fall away from the faith, paying attention to misleading inspired statements+ and teachings of demons, 2 by means of the hypocrisy of men who speak lies,+ whose conscience is seared as with a branding iron. 3 They forbid marriage+ and command people to abstain from foods+ that God created to be partaken of+ with thanksgiving by those who have faith+ and accurately know the truth. 4 For every creation of God is fine,+ and nothing is to be rejected+ if it is received with thanksgiving, 5 for it is sanctified through God’s word and prayer over it.

6 By giving this counsel to the brothers, you will be a fine minister of Christ Jesus, one nourished with the words of the faith and of the fine teaching that you have followed closely.+ 7 But reject irreverent false stories,+ like those told by old women. On the other hand, train yourself with godly devotion as your aim. 8 For physical training is beneficial for a little, but godly devotion is beneficial for all things, as it holds promise of the life now and the life that is to come.+ 9 That statement is trustworthy and deserves full acceptance. 10 This is why we are working hard and exerting ourselves,+ because we have rested our hope on a living God, who is a Savior+ of all sorts of men,+ especially of faithful ones.

11 Keep on giving these commands and teaching them. 12 Never let anyone look down on your youth. Instead, become an example to the faithful ones in speaking, in conduct, in love, in faith, in chasteness. 13 Until I come, continue applying yourself to public reading,+ to exhortation, to teaching. 14 Do not neglect the gift in you that was given you through a prophecy when the body of elders laid their hands on you.+ 15 Ponder over these things;+ be absorbed in them, so that your advancement may be plainly seen by all people. 16 Pay constant attention to yourself and to your teaching.+ Persevere in these things, for by doing this you will save both yourself and those who listen to you.+

5 Do not severely criticize an older man.+ On the contrary, appeal to him as a father, to younger men as brothers, 2 to older women as mothers, to younger women as sisters, with all chasteness.

3 Give consideration to widows who are truly widows.+ 4 But if any widow has children or grandchildren, let these learn first to practice godly devotion in their own household+ and to repay their parents and grandparents what is due them,+ for this is acceptable in God’s sight.+ 5 Now the woman who is truly a widow and left destitute has put her hope in God+ and continues in supplications and prayers night and day.+ 6 But the one who gives herself to sensual gratification is dead though she is living. 7 So keep on giving these instructions, so that they may be irreprehensible. 8 Certainly if anyone does not provide for those who are his own, and especially for those who are members of his household, he has disowned the faith and is worse than a person without faith.+

9 A widow is to be put on the list if she is not less than 60 years old, was the wife of one husband, 10 having a reputation for fine works,+ if she raised children,+ if she practiced hospitality,+ if she washed the feet of holy ones,+ if she assisted the afflicted,+ if she devoted herself to every good work.

11 On the other hand, do not put younger widows on the list, for when their sexual desires come between them and the Christ, they want to marry. 12 And they will incur judgment because they have abandoned their first expression of faith. 13 At the same time they also learn to be unoccupied, going around from one house to another; yes, not only unoccupied but also gossipers and meddlers in other people’s affairs,+ talking about things they should not. 14 Therefore, I desire the younger widows to marry,+ to bear children,+ to manage a household, to give no opportunity to the opposer to criticize. 15 In fact, some have already been turned aside to follow Satan. 16 If any believing woman has relatives who are widows, let her assist them so that the congregation is not burdened. Then it can assist those who are truly widows.+

17 Let the elders who preside in a fine way+ be considered worthy of double honor,+ especially those who work hard in speaking and teaching.+ 18 For the scripture says, “You must not muzzle a bull when it is threshing out the grain,”+ also, “The worker is worthy of his wages.”+ 19 Do not accept an accusation against an older man except on the evidence of two or three witnesses.+ 20 Reprove+ before all onlookers those who practice sin,+ as a warning to the rest. 21 I solemnly charge you before God and Christ Jesus and the chosen angels to observe these instructions without any prejudice or partiality.+

22 Never lay your hands hastily on any man;+ neither become a sharer in the sins of others; keep yourself chaste.

23 Do not drink water any longer,* but take a little wine for the sake of your stomach and your frequent cases of sickness.

24 The sins of some men are publicly known, leading directly to judgment, but those of other men become evident later.+ 25 In the same way also, the fine works are publicly known+ and those that are otherwise cannot be kept hidden.+

6 Let those who are under the yoke of slavery keep on considering their owners worthy of full honor,+ so that the name of God and the teaching may never be spoken of injuriously.+ 2 Moreover, let those having believing owners not be disrespectful to them because they are brothers. Rather, they should serve more readily, because those receiving the benefit of their good service are believers and beloved.

Keep on teaching these things and giving these exhortations. 3 If any man teaches another doctrine and does not agree with the wholesome instruction,+ which is from our Lord Jesus Christ, nor with the teaching that is in harmony with godly devotion,+ 4 he is puffed up with pride and does not understand anything.+ He is obsessed with arguments and debates about words.+ These things give rise to envy, strife, slander, wicked suspicions, 5 constant disputes about minor matters by men who are corrupted in mind+ and deprived of the truth, thinking that godly devotion is a means of gain.+ 6 To be sure, there is great gain in godly devotion+ along with contentment. 7 For we have brought nothing into the world, and neither can we carry anything out.+ 8 So, having food* and clothing, we will be content with these things.+

9 But those who are determined to be rich fall into temptation and a snare+ and many senseless and harmful desires that plunge men into destruction and ruin.+ 10 For the love of money is a root of all sorts of injurious things,+ and by reaching out for this love some have been led astray from the faith and have stabbed themselves all over with many pains.+

11 However, you, O man of God, flee from these things. But pursue righteousness, godly devotion, faith, love, endurance, and mildness.+ 12 Fight the fine fight of the faith;+ get a firm hold on the everlasting life for which you were called and you offered the fine public declaration in front of many witnesses.

13 Before God, who preserves all things alive,* and Christ Jesus, who as a witness made the fine public declaration before Pontius Pilate,+ I give you orders 14 to observe the commandment in a spotless and irreprehensible way until the manifestation of our Lord Jesus Christ,+ 15 which the happy and only Potentate will show in its* own appointed times. He is the King of those who rule as kings and Lord of those who rule as lords,+ 16 the one alone having immortality,+ who dwells in unapproachable light,+ whom no man has seen or can see.+ To him be honor and eternal might. Amen.

17 Instruct those who are rich in the present system of things not to be arrogant, and to place their hope, not on uncertain riches,+ but on God, who richly provides us with all the things we enjoy.+ 18 Tell them to work at good, to be rich in fine works, to be generous, ready to share,+ 19 safely treasuring up for themselves a fine foundation for the future,+ so that they may get a firm hold on the real life.+

20 Timothy, guard what has been entrusted to you,+ turning away from the empty speeches that violate what is holy and from the contradictions of the falsely called “knowledge.”+ 21 By making a show of such knowledge, some have deviated from the faith.

May the undeserved kindness be with you.

Title

The First to Timothy: Titles such as this were apparently not part of the original text. Ancient manuscripts show that they were added later, doubtless to make it easier to identify the Bible books. For example, the well-known manuscript Codex Sinaiticus of the fourth century C.E. contains the title “First to Timothy” at the end of the letter. Other early manuscripts use variations of this title.

1:1

God our Savior: In Paul’s first letter to Timothy and in his letter to Titus, the term “Savior” is used six times with reference to Jehovah God (here and at 1Ti 2:3; 4:10; Tit 1:3; 2:10; 3:4) compared to only twice in the rest of the Christian Greek Scriptures (Lu 1:47; Jude 25). In the Hebrew Scriptures, Jehovah is often described as the Savior of his people, Israel. (Ps 106:8, 10, 21; Isa 43:3, 11; 45:15, 21; Jer 14:8) Since Jesus is the one through whom Jehovah saves mankind from sin and death, Jesus too is referred to as “Savior.” (Ac 5:31; 2Ti 1:10) He is also called “the Chief Agent of . . . salvation.” (Heb 2:10) The name Jesus, given to God’s Son by angelic direction, means “Jehovah Is Salvation” because, said the angel, “he will save his people from their sins.” (Mt 1:21 and study note) So Jesus’ very name emphasizes that Jehovah is the Source of the salvation that is accomplished through Jesus. Therefore, both the Father and the Son are spoken of as being a Savior. (Tit 2:11-13; 3:4-6) Both the Hebrew and the Greek (in the Septuagint) terms for “savior” are also used of humans who were raised up as “saviors to rescue” God’s people from their enemies.​—Ne 9:27; Jg 3:9, 15.

Christ Jesus, our hope: Paul saw Jehovah as “the God who gives hope” (Ro 15:13), but here he reminds Timothy that it is by means of Christ Jesus that Jehovah has given Christians this trustworthy hope. Jesus fulfills all of Jehovah’s promises and makes the hope of everlasting life for humans possible.​—See 2Co 1:20 and study notes; 1Pe 1:3, 4.

1:2

Timothy: Meaning “One Who Honors God.”​—See study note on Ac 16:1.

a genuine child: With this endearing phrase, Paul expresses his warm fatherly feelings toward Timothy. The Scriptures do not state whether Paul introduced the good news to Timothy and his family. However, when Timothy was relatively young, he became Paul’s traveling companion. (Ac 16:1-4) Therefore, by the time Paul wrote this letter, he viewed Timothy as his child in the faith, that is, his spiritual child. (Compare Tit 1:4.) That special relationship had been developing for ten or more years.​—1Co 4:17; Php 2:20-22.

May you have undeserved kindness and mercy and peace: See study note on Ro 1:7.

1:3

to stay in Ephesus: This verse provides valuable background information on Paul’s first letter to Timothy. When Timothy received the letter, he was serving as an overseer in the congregation in Ephesus. Paul knew that congregation well. (Ac 19:1, 9, 10; 20:31) He encourages Timothy to stay in Ephesus “to command certain ones not to teach different doctrine.” Paul wrote this letter about 61-64 C.E., that is, after he was released from house arrest in Rome but before his final imprisonment there.​—See Introduction to 1 Timothy and Media Gallery, “Paul’s Journeys After c. 61 C.E.”

not to teach different doctrine: Paul entrusts Timothy with considerable authority within the congregation in Ephesus​—to command certain ones to stop teaching doctrines that differed from the inspired teachings of Jesus and of those whom Jesus appointed. Paul uses a term, here rendered “to command,” that can convey the sense of urgent obligation. This directive provides a glimpse of Paul’s ongoing fight against apostasy. (See study note on 2Th 2:3.) Some years earlier, about 56 C.E., Paul spoke to the elders from Ephesus and warned them about “oppressive wolves” who would rise from among the responsible men and who would “speak twisted things to draw away the disciples after themselves.” (Ac 20:29, 30) In other inspired letters, Paul warned Christians not to listen to “another sort of good news.” (Ga 1:6 and study note; 2Co 11:4) Obviously, some of those promoting such false teachings were now present in the Ephesian congregation.

1:4

false stories: At 2Ti 4:4, Paul contrasts “false stories” with “the truth.” One lexicon defines the Greek word myʹthos, here rendered “false stories,” as “legend, fable . . . fiction, myth.” In the Christian Greek Scriptures, the word is always used in the negative sense. Paul may have had in mind fanciful legends that promoted religious lies or some sensational rumors. (Tit 1:14; 2Pe 1:16; see study note on 1Ti 4:7.) He instructs Christians not to pay attention to, or occupy themselves with, such false stories. These offered no real benefit and could turn the minds of the Christians away from the truth found in God’s Word.​—2Ti 1:13.

genealogies: Paul may be referring to personal pedigrees, that is, the records of a family’s line of descent. He warns Christians that they should not be sidetracked into studying and discussing such matters. Some may have done so out of a sense of pride in their ancestry or to show off their knowledge. However, pursuing such a subject contributed nothing useful to Christian faith. Jewish Christians had no compelling reason to trace their personal ancestry, since God did not recognize any distinction between Jew and non-Jew in the Christian congregation. (Ga 3:28) However, it was important for Christians to be able to trace the descent of Christ through the line of David.​—Mt 1:1-17; Lu 3:23-38.

speculations: Paul here mentions one danger that arises from paying attention to false stories and genealogies. (See study notes on false stories and genealogies in this verse.) He uses a Greek word that one lexicon defines as “useless speculation.” Another reference work describes such speculations as “questionings to which no answer can be given, which are not worth answering.” Paul contrasts them with “anything from God in connection with faith.” So Paul is not here referring to sound reasoning based on solid Scriptural support, which can strengthen faith. (Ac 19:8; 1Co 1:10) Rather, he warns against empty questions and dubious answers that are more likely to divide Christ’s followers than to unite them.

1:5

objective: Or “goal; aim.”​—See study note on Ro 10:4.

instruction: Or “mandate; order; command.” Paul is here referring to what he told Timothy earlier, namely, “to command certain ones” in the congregation “not to teach different doctrine, nor to pay attention to false stories.” (1Ti 1:3, 4) According to one lexicon, the word used here conveys the sense of “someth[ing] that must be done.” Paul uses this and related expressions several times in his letter.​—1Ti 1:18; 4:11; 5:7; 6:13, 17.

love out of a clean heart: In this verse, Paul connects unselfish Christian love with “a clean heart,” “a good conscience,” and “faith without hypocrisy.” A Christian with a clean heart, or inner person, is clean morally and spiritually. He has pure motives and is completely devoted to Jehovah. (Mt 5:8 and study note) His clean heart motivates him to show true love in his relationships with others.

love . . . out of a good conscience: God created humans with a conscience, the capacity to examine themselves and to judge their own thoughts, feelings, and actions. Imperfect humans need to use God’s Word to train their conscience so that it helps them to evaluate matters correctly, according to Jehovah’s standards. A Christian with a good conscience, one that is trained according to God’s will, need not feel guilty over past sins, for he has repented and turned away from doing bad. He is doing what is right. (1Pe 3:16, 21; see study note on Ro 2:15.) Paul here shows that a good conscience helps a person to express unselfish love.

love . . . out of faith without hypocrisy: Paul was well-acquainted with the hypocrisy of the Pharisees and the damaging results of their course. (Ac 26:4, 5; compare Mt 23:13.) He cautions Timothy against such insincerity and pretense. (1Ti 4:1, 2) The Greek words conveying the idea of hypocrisy and hypocrites originally referred to stage actors who covered their faces with masks so that they could impersonate several different characters during a play. (See study note on Mt 6:2.) The Greek word here rendered “without hypocrisy” has been defined as “without play-acting”; “without pretending like an actor.” So Paul points out that having sincere and genuine faith helps Christians to show unselfish love.

1:7

They want to be teachers of law: The men Paul mentions were apparently motivated by a selfish craving for the prominence and authority that some felt comes with being a teacher in the congregation. Such ambitious men were neither qualified nor appointed to shepherd and teach the flock of God. On the other hand, Christian men who were moved by a loving desire to serve others by teaching them and who met the scriptural qualifications were “desirous of a fine work.”​—1Ti 3:1.

1:8

the Law is fine if one applies it properly: In Paul’s day, some were teaching that Christians should closely adhere to regulations in the Mosaic Law, as if those regulations were still the key to salvation. Paul knew that such teachers applied the Law improperly. Christians are not under the Mosaic Law, and they exercise faith in Christ’s ransom as the means of salvation. (Ga 2:15, 16) Still, the Mosaic Law is useful to Christians, provided they apply its principles “properly” (lit., “lawfully”). They benefit from studying the Law, since it is “a shadow of the good things to come” in connection with Christ Jesus. (Heb 10:1) The Law also demonstrates mankind’s need for the atonement sacrifice of Jesus Christ. (Ga 3:19) Above all, it reveals Jehovah’s thinking on matters.​—Ex 22:21; Le 19:15, 18; Ro 7:12.

1:9

law is made, not for a righteous man: Those who embraced Christianity were righteous in that they adopted God’s standards of right and wrong. They willingly yielded to the influence of God’s spirit. (Ga 5:16-23) Thus, they did not need many detailed laws, such as those found in the Mosaic Law. Instead, Christians followed the superior “law of the Christ,” which is based on love.​—Ga 6:2 and study note.

1:10

sexually immoral people: See study notes on 1Co 5:9; Ga 5:19.

men who practice homosexuality: Or “men who have sex with men.” Lit., “men who lie with men.”​—See study note on 1Co 6:9.

1:11

the glorious good news: The good news can truly be described as “glorious” in view of its magnificent content. For example, it reveals the glorious personality and qualities of Jehovah God, the Source of this marvelous message. By means of this good news, “the happy God” has provided mankind with the glorious hope of salvation through Jesus Christ. Little wonder, then, that Paul felt privileged to be entrusted with such good news.​—See study notes on 2Co 4:4, 6.

the happy God: Paul here shows that happiness is a defining quality of Jehovah’s personality. God has existed for all eternity and has always been happy, even when he was alone. (Mal 3:6) His relationship with his firstborn Son brought him added happiness. (Pr 8:30) Although Satan’s rebellion and slander have caused grief and pain, Jehovah remains happy and rejoices over the faithfulness of his loyal worshippers. (Pr 27:11) When Paul met with the elders of Ephesus, he quoted Jesus’ words: “There is more happiness in giving than there is in receiving.” (Ac 20:35 and study note) These words offer one reason why Jehovah is “the happy God”; he is the foremost Giver in the universe. (Ps 145:16; Isa 42:5) As imitators of Jehovah, his worshippers can also be happy. (Eph 5:1) The one who daily reads the law of Jehovah is called “happy” at Ps 1:1, 2, where the Septuagint uses the same Greek word that Paul uses here. In the Sermon on the Mount, Jesus repeatedly shows that his followers could be happy, even during times of distress and persecution.​—Mt 5:3-11; see study notes on Mt 5:3; Ro 4:7.

1:12

I am grateful to Christ Jesus: Paul viewed his assignment “to a ministry” as proof of Christ Jesus’ mercy, love, and trust in him. Previously, he had been “a persecutor and an insolent man,” even approving of the murder of Stephen. (1Ti 1:13; Ac 6:8; 7:58; 8:1, 3; 9:1, 2) To show his gratefulness, Paul was eager to minister to the spiritual needs of others. For example, he enthusiastically preached the good news.​—See study note on Ro 11:13.

1:14

the undeserved kindness of our Lord: Paul was ever conscious of his sinful past as a persecutor of Christians, but here he chooses to focus on the positive outcome​—that he nonetheless became a recipient of Jehovah’s undeserved kindness. (See study notes on Ac 13:43; 1Co 15:10; Ga 2:20.) Paul stresses the point by saying that Jehovah’s kindness abounded exceedingly in his case. He uses a Greek verb that could describe how a container becomes so full that it overflows, or runs over. One reference work defines the word as “to abound over and beyond.”

1:15

Of these, I am foremost: Paul’s words here about sinners indicate both the depth of his humility and the power of his hope. He humbly refused to minimize his past sinful course of persecuting Christians. Still, despite his enormous sins, he was confident in his hope because he knew that “Christ Jesus came into the world to save sinners.”​—Compare Mt 9:13.

1:16

making me an example: Paul here shifts his focus from the benefits he gained from Christ’s mercy to the way that others may benefit from Paul’s example. Christians who learn about the mercy that God showed to Paul are reassured that forgiveness of sins is possible. As “the foremost case,” Paul became living proof that God’s mercy shown through Christ can cover even serious sins if the sinner is truly repentant.

1:17

the King of eternity: Lit., “the King of the ages.” This title applies exclusively to Jehovah God. He is also called “the Ancient of Days.” (Da 7:9, 13, 22) He existed for an eternity before anyone or anything else in the universe came into being, and his existence stretches forever into the future. (Ps 90:2) Jehovah is thus the only one who can form an “eternal purpose” and fulfill it. (Eph 3:11 and study note) He is also the only one who can grant “everlasting life.” (Joh 17:3; Tit 1:2) The title “King of eternity” also appears at Re 15:3 as part of what is called “the song of Moses the slave of God and the song of the Lamb.” According to Ex 15:18, Moses and the Israelites sang: “Jehovah will rule as king forever and ever.”​—Ps 10:16; 29:10; 146:10.

Amen: See study note on Ro 1:25.

1:18

instruction: Or “mandate; order; command.”​—See study note on 1Ti 1:5.

my child: Used by Paul as a term of endearment.​—2Ti 1:2; Tit 1:4; Phm 10; see study notes on Mt 9:2; 1Ti 1:2.

in harmony with the prophecies that were made about you: Paul reminds Timothy of the prophecies that had been made about him and apparently about his future role in the congregation. These prophecies were made through the operation of God’s spirit. (See study note on 1Ti 4:14.) They seem to have included the authorization for Timothy’s assignment, since Paul says that by these, that is, the prophecies, Timothy could wage spiritual warfare against false teachers.

waging the fine warfare: As at 2Co 10:3, Paul here uses warfare to illustrate the ongoing struggle to defend the congregation against harmful influences. Timothy’s role in that warfare was to protect the congregation against those who sought to infiltrate it and corrupt it with false doctrines.​—1Ti 1:3, 4; see study note on 2Co 10:3.

1:19

resulting in the shipwreck of their faith: To illustrate the danger of thrusting aside, or actively rejecting, faith and a good conscience, Paul chooses a vivid word picture: A Christian can lose his faith in the same way that a ship can be wrecked. In an earlier letter, Paul referred to three literal shipwrecks that he had survived. (2Co 11:25 and study note) By the time he wrote his first letter to Timothy, he had survived at least one more. (Ac 27:27-44) So Paul knew from experience how dangerous a shipwreck could be. For good reason, he warns that one who deliberately rejects his faith might never recover. However, shipwrecks were not fatal in all cases. Similarly, even those who experience a disastrous loss of their faith may recover​—provided they avail themselves of spiritual help.​—Ga 6:1; Jas 5:14, 15, 19, 20.

1:20

Hymenaeus and Alexander are among these: These men had experienced “shipwreck of their faith” (1Ti 1:19) and were apparently promoting false doctrine. At 2Ti 2:16-18, for example, Paul says that Hymenaeus along with Philetus claimed that the resurrection had already occurred. These men were “subverting the faith of some.” (See study notes on 2Ti 2:18.) Alexander may have been the coppersmith mentioned at 2Ti 4:14, 15 who did Paul “a great deal of harm” and who opposed “to an excessive degree” the message that Paul and his companions were proclaiming. (See study note on 2Ti 4:14.) The expression “are among these” implies that there were already a number of individuals who had not stuck to the faith and who were having a negative effect on some in the Christian congregation.

I have handed them over to Satan: This expression apparently refers to removing them from the congregation. Such action was necessary because the men Paul mentioned were unrepentantly pursuing a willful course of sin.​—See study note on 1Co 5:5.

taught by discipline: Paul here reveals one of the purposes for which unrepentant wrongdoers are “handed . . . over to Satan,” or removed from the congregation. (See study note on I have handed them over to Satan in this verse.) The two men in question had experienced a shipwreck of their faith, and they had to be removed from the congregation so that they might learn “not to blaspheme.” (See study note on 1Ti 1:19.) So Paul has in mind, not only chastisement, but also instruction. As one reference work puts it, “hope remains that they may learn their lesson.”

blaspheme: Or “speak abusively.”​—See study notes on Mt 12:31; Col 3:8.

2:1

supplications, prayers, intercessions, and thanksgiving: Paul here stresses the importance of prayer by using a number of terms with similar meanings. (See study note on Php 4:6.) In this context, the word “intercessions” apparently refers to petitions made to God for the benefit of others. The Bible mentions such intercessions; for example, Moses interceded in behalf of Miriam and the people of Israel. (Nu 12:10-13; 21:7) In the Christian Greek Scriptures, servants of God are likewise encouraged to pray for others. (2Co 1:11; 2Th 3:1; Heb 13:18, 19; Jas 5:14-18) As for the term “thanksgiving,” Paul repeatedly urged Christians to express their gratitude in prayer.​—2Co 4:15; Col 2:7; 4:2.

2:2

all those who are in high positions: Or “all those who are in positions of authority.” This expression refers to various government authorities and officials. (See study note on Ro 13:1.) The word kings in this verse included local rulers as well as the Roman emperor. At the time of Paul’s writing to Timothy (c. 61-64 C.E.), that emperor was Nero, who ruled from 54 to 68 C.E.

so that we may go on leading a calm and quiet life: Here Paul gives a reason why Christians should pray concerning high government authorities. In answer to such prayers, God may move the authorities to permit Christians to keep on serving Him without being persecuted and to live a peaceable life “with complete godly devotion and seriousness.” (Compare Jer 29:7.) Christians might then have more freedom to continue preaching, a work that makes it possible for “all sorts of people” to be saved. (1Ti 2:4) The early Christians in Ephesus, where Timothy was serving at that time, would readily have understood how men in high positions might affect the Christian ministry. For example, some years earlier, during Paul’s third missionary tour (c. 52-56 C.E.), a government official quieted a mob that opposed the preaching done by Paul and his companions. (Ac 19:23-41) But regardless of the actions of secular rulers, Christians pray for God’s help to continue preaching.​—Ac 4:23-31.

godly devotion: The Greek term used here (eu·seʹbei·a) refers to reverence and deep respect for God. (For a discussion of the Greek expression rendered “godly devotion,” see study note on 1Ti 4:7.) The same Greek word is sometimes used in the Septuagint. For example, it occurs at Isa 11:2 and 33:6, where the Hebrew text uses “the fear of Jehovah,” an expression that likewise refers to deep respect for Jehovah God. When 1Ti 2:2 was translated into Syriac (the Peshitta) in the fifth century C.E., this Greek term was rendered “reverence for God,” explicitly including the word for “God.” Similarly, some later translations of the Christian Greek Scriptures into Hebrew have rendered eu·seʹbei·a “fear of Jehovah” in this verse and others where it appears. (1Ti 3:16; 4:7, 8; 6:3, 6, 11) However, the New World Bible Translation Committee decided that there was not sufficient support for using the divine name in the main text of this verse.​—See App. C, where the reasons for restoring the divine name in other verses are discussed; compare study note on Ro 10:12.

2:4

all sorts of people: While the Greek expression used here may more literally be translated “all people,” the rendering “all sorts of people” is appropriate because of the context. (For other examples, see study notes on Joh 12:32; Ac 2:17.) God wants all people “to attain to repentance” (2Pe 3:9), so he impartially offers salvation to everyone, regardless of their gender, ethnic background, financial status, or social position. (Mt 28:19, 20; Ac 10:34, 35; 17:30) However, the Scriptures clearly indicate that many people will reject God’s invitation and will not be saved. (Mt 7:13, 21; Joh 3:16, 36; 2Th 1:9) So the rendering “all sorts of people” is in harmony with those verses. A similar rendering is also appropriate in the preceding verses, where Paul urges fellow Christians to pray “concerning all sorts of men, concerning kings and all those who are in high positions.”​—1Ti 2:1, 2.

be saved: The terms “to save” and “salvation” are sometimes used by Bible writers to convey the idea of deliverance from danger or destruction. (Ex 14:13, 14; Ac 27:20) Often, though, these terms refer to deliverance from sin. (Mt 1:21) Since death is caused by sin, people who are saved from sin have the hope of living forever.​—Joh 3:16, 17; see study note on 1Ti 1:1.

come to an accurate knowledge: God’s will is that people come to know him and his purposes as accurately, or fully, as possible.​—For a discussion of the Greek term here rendered “an accurate knowledge,” see study notes on Ro 10:2; Eph 4:13.

2:5

mediator: The term “mediator” refers to Jesus’ legal role in connection with the new covenant. At Heb 9:15, Jesus is called “a mediator of a new covenant.” (See Glossary, “Mediator,” and study note on Ga 3:19.) Jesus “gave himself a corresponding ransom for all,” laying the basis for men and women of all sorts to be brought into the new covenant. (1Ti 2:6) It is a covenant between God and the 144,000 spirit-anointed Christians.​—Lu 22:20; Heb 8:6, 10-13; Re 7:4-8.

2:6

gave himself a corresponding ransom: The Greek term translated “corresponding ransom” is an·tiʹly·tron, which is composed of two parts: an·tiʹ “in exchange for; in correspondence to; in place of” and lyʹtron “ransom; ransom price.” Jesus gave his perfect human life as a sacrifice that corresponds exactly to the perfect human life that Adam lost by rebelling against God. Jehovah could accept Jesus’ sacrifice as “a corresponding ransom” because it fully satisfies His own high standard of justice. In this verse, many Bible translations simply read “ransom,” as at Mt 20:28 and Mr 10:45, where the Greek word lyʹtron occurs. (See study note on Mt 20:28; Glossary, “Ransom.”) However, Paul uses the word an·tiʹly·tron, which occurs only here in the Christian Greek Scriptures. Commenting on its meaning, one reference work defines this expression as “a ransom, price of redemption, or rather a correspondent ransom.” (A Greek and English Lexicon to the New Testament, by John Parkhurst) In view of the foregoing, the rendering “a corresponding ransom” is more appropriate.​—Compare study note on 1Co 15:45.

for all: Or “all sorts of people.”​—Mt 20:28; Joh 3:16; see study note on 1Ti 2:4.

2:7

I was appointed a preacher: The Christian Greek Scriptures clearly indicate that the apostle Paul took his appointment seriously. For instance, here and at 2Ti 1:11, he uses three terms (“preacher”; “apostle”; “teacher”), each highlighting a special aspect of his assignment. He was “a preacher,” that is, a proclaimer of God’s message, as were Jesus and John the Baptist. (Mt 4:17; Lu 3:18; see study note on Mt 3:1.) Similarly, Noah was “a preacher of righteousness.”​—2Pe 2:5.

an apostle: Jesus Christ chose Paul to be “an apostle,” or “someone sent out.” (Ac 9:15; Ro 1:5) Paul also describes himself as “an apostle of Christ Jesus by God’s will” and “an apostle to the nations.”​—1Co 1:1; Ro 11:13 and study note; see study note on Ro 1:1.

I am telling the truth, I am not lying: Paul may have felt the need to reinforce the truthfulness of his words because certain opposers claimed that he was a false apostle. Some Christians were apparently influenced by that claim. (2Co 11:4, 5; Ga 1:6, 7, 11, 12) A few of those attempting to discredit Paul may have been among those false teachers with whom Timothy had to contend in Ephesus. (1Ti 1:3, 4) Paul used an expression that echoed oaths that were common in Roman legal procedure. He thus reassured Timothy as well as other Christians in Ephesus that he, Paul, was a true apostle. Similar expressions are found at Ro 9:1 and Ga 1:20.

a teacher of nations: As a teacher, Paul reasoned with his listeners and persuaded many to put faith in Christ. (Ac 17:2; 28:23; see study note on Mt 28:20.) He was “a teacher of nations” in that he taught many non-Jews. This expression emphasizes the worldwide scope of the Christian preaching and teaching work that started in the first century C.E.

2:8

the men carry on prayer: Paul here refers to representing the congregation in public prayer, a privilege assigned only to men. (1Co 14:34; 1Ti 2:11, 12) The expression lifting up . . . hands describes a common posture of prayer in Bible times; a man offering a public prayer might raise his hands toward heaven as he begged for God’s favor. (Compare 1Ki 8:22, 23.) However, faithful worshippers also assumed other postures when praying, and the Bible does not consider one position to be better than another. (1Ch 17:16; Mr 11:25; Ac 21:5) The disposition of the person was most important. In this verse, Paul emphasizes that the one praying should be loyal. The Greek word for “loyal” that he used can also be rendered “holy,” “pure,” or “sanctified.” What matters to Jehovah, therefore, is the man’s moral purity and his loyal reliance on Him.​—Compare study note on Tit 1:8.

without anger and debates: This inspired counsel is in harmony with one of the qualifications for Christian overseers that Paul mentions later in this letter​—such an overseer must not be quarrelsome. (1Ti 3:1, 3) Paul thus shows that no Christian man should offer public prayers if he has a divisive attitude or, as one translation says, “angry or quarrelsome thoughts.” Such negative thoughts could easily influence the way prayers are expressed. This counsel fits in with Paul’s words telling all Christians to keep free from vindictive anger and divisive arguments.​—Eph 4:31; Php 2:14; Col 3:8 and study note.

2:9

appropriate: Or “respectable.” In this context, the Greek word used suggests dress that would be considered honorable and proper. Such attire would be suitable for one who professes to be a minister of God.

with modesty: In this context, modesty includes taking into consideration one’s own conscience as well as the feelings or opinions of others. A modest Christian would avoid adornment that is considered indecent, that draws undue attention, or that is likely to offend or stumble others.​—1Co 10:32, 33.

soundness of mind: Or “good judgment; sensibleness.”​—See study note on 1Ti 3:2.

not with styles of hair braiding and gold or pearls or very expensive clothing: In Paul’s day, many pagan women made a showy display of their wealth or importance. They braided their hair in elaborate designs, set gold ornaments in the braids, and wore very costly garments along with an abundance of jewelry. Such displays were considered excessive even by many non-Christians. Showy adornment was certainly unbecoming to Christians, since it could stir up competition or even distract many from true worship. Paul thus urged Christian women to use good judgment and avoid going to extremes in their personal appearance. Similarly, Peter counseled faithful women to focus their attention, not on external adornment, but on “the secret person of the heart.”​—1Pe 3:3, 4; compare Pr 31:30.

2:10

devotion to God: Or “reverence for God.” The Greek word used here (the·o·seʹbei·a) is a combination of the words for “God” and for “devotion” or “reverence.” It refers to deep respect for God and devotion to him and the true worship of him. It is close in meaning to the term eu·seʹbei·a, rendered “godly devotion,” but explicitly includes the Greek word for “God.” (See study notes on 1Ti 2:2; 4:7.) It appears only here in the Christian Greek Scriptures but is also found in the Septuagint. For example, it is used at Ge 20:11 and Job 28:28, where the Hebrew text reads “fear of God” or “fear of Jehovah,” that is, reverence and deep respect for him. Here at 1Ti 2:10, some translations of the Christian Greek Scriptures into Hebrew read “fear of Jehovah.” However, the New World Bible Translation Committee decided that there was not sufficient support for using the divine name in the main text of this verse.​—See App. C, where the reasons for restoring the divine name in other verses are discussed; compare study note on Ro 10:12.

2:11

Let a woman learn in silence: Paul here counters the view held by many Jewish religious leaders of his day that women should not be taught the Scriptures. He knew that such traditions had no basis in the Hebrew Scriptures; nor did Jesus support such views. In fact, Jesus openly taught women. (Jos 8:35; Lu 10:38-42; Joh 4:7-27) Paul is here inspired to state that in the congregation setting, a woman should learn “in silence.” He uses a Greek word that might also be rendered “quietness” or “calmness.” This counsel is similar to what he earlier wrote to the Corinthian congregation, where some women may have been a disruptive influence.​—See study note on 1Co 14:34.

with full submissiveness: By this inspired counsel, Paul urges Christian women to accept and support Jehovah’s arrangement of headship within the congregation. The following verse shows that God has assigned men to handle the responsibility of teaching the congregation. (1Ti 2:12) When Paul discusses submissiveness and subjection, he does not limit his comments to women. For example, he says that Jesus will “subject himself” to Jehovah (1Co 15:27, 28) and that “the congregation is in subjection to the Christ” (Eph 5:24). Paul also instructs all Christian men and women to “be submissive” to those taking the lead in the congregation.​—Heb 13:17.

2:13

Adam was formed first, then Eve: Paul refers to the order of creation to help explain why Christian women should not “teach or . . . exercise authority over a man” in the congregation. (1Ti 2:12; Ge 2:7, 18-22) Paul argues, not that Jehovah made Adam better than Eve, but that God created Adam first. Jehovah assigned him a role; he was to be the family head. Later, God made Eve and also gave her a role of honor, that of being “a helper for” her husband, “a complement of him.” (Ge 2:18) Paul indicates that the headship arrangement was part of Jehovah’s original purpose for humans; it was in place before humans sinned and became imperfect. (1Co 11:3) Paul’s reasoning suggests that in the Christian congregation too, God has given different assignments to men and women.

2:14

Also, Adam was not deceived: Under inspiration, Paul here provides a detail that is not stated in the Genesis account. Adam made his choice knowingly; no deception clouded his mind. So he knew, for example, that the serpent had lied to Eve in telling her that she would not die if she disobeyed God. (Ge 3:4-6, 12) Yet, rather than seeking Jehovah’s help, Adam followed Eve’s lead into sin. Thus, he failed to carry out his God-given role as family head. He bore a heavy responsibility, and Paul called him the “one man” through whom “sin entered into the world.”​—See study note on Ro 5:12.

the woman was thoroughly deceived and became a transgressor: Paul here uses a word for “transgressor” that refers to someone who steps outside of proper limits. Eve knew full well God’s command regarding the tree of the knowledge of good and bad; she even repeated it to the serpent. (Ge 3:3) Paul says that she was “thoroughly deceived” and accepted the serpent’s lies. In fact, Eve herself said: “The serpent deceived me, so I ate.” (Ge 3:13) She was far from innocent, though; she willingly chose to rebel against Jehovah. It is noteworthy that Eve made her own decision rather than seek guidance from her family head. She also failed to fulfill her role as a loyal helper to her husband; instead, she wrongly used her influence on Adam, pressuring him to sin. (Ge 2:18; 3:1-6, 12) Paul uses the case of Eve to show that the limits God sets serve as a blessing and a protection.

2:15

she will be kept safe through childbearing: If a woman bore children, cared for them, and managed a household, she would be “kept safe” from becoming a gossiper and a meddler in other people’s affairs. (1Ti 5:11-15) Her hard work for her family, along with her “faith and love and holiness,” would keep her close to Jehovah.

soundness of mind: Or “good judgment; sensibleness.”​—See study note on 1Ti 3:2.

3:1

This statement is trustworthy: While some hold that the Greek phrase here used refers to what Paul mentioned earlier (1Ti 2:15), the expression “this statement” better describes what follows. Apparently, Paul is indicating that what he is going to say about reaching out to be an overseer is particularly important and worthy of attention.

is reaching out: The Greek verb used here literally means “is stretching out”; it suggests that a man has to exert himself vigorously to qualify as an overseer. In the following verses, Paul lists qualities that imperfect men can develop if they put forth earnest effort. (1Ti 3:2-10, 12, 13) Of course, not only appointed men but all Christians need these qualities.​—Compare Ro 12:3, 18; Php 4:5; 1Ti 3:11; Tit 2:3-5; Heb 13:5; 1Pe 2:12; 4:9.

to be an overseer: It is the responsibility of an overseer to watch over and protect fellow believers entrusted to his care. (See Glossary, “Overseer.”) So he should be a spiritually mature man, displaying the qualities Paul lists in the following verses. Although the Greek word Paul uses can be rendered “office of oversight” (Ac 1:20), it does not imply that an overseer has a position that elevates him above his brothers and sisters. Paul said to the Christians in Corinth: “Not that we are the masters over your faith, but we are fellow workers for your joy.”​—2Co 1:24 and study note; 1Pe 5:1-3.

a fine work: The work of an overseer is described as fine, that is, excellent or useful, but it is still work. One reference states: “The adjective [ka·losʹ, “fine”] expresses the excellence, the noun [erʹgon, “work”] the difficulty of the work.” So an overseer must be selfless, willing to make sacrifices and to work hard for the good of others.

3:2

The overseer: Paul here uses the singular form of the Greek term for “overseer” (along with the definite article), but he does not mean that each congregation should have only one overseer. The congregation in Philippi, for example, had more than one overseer. When Paul wrote to the Christians there, he addressed the letter to the congregation “along with overseers and ministerial servants.”​—See study note on Php 1:1; see also study note on Ac 20:28.

irreprehensible: The Greek word used here could also be rendered “above reproach” or “above criticism.” This does not mean that an overseer must be perfect, but no one should be able to make a valid accusation against him. His conduct, his dealings with people, and his way of life should be above reproach. He must be a man of the highest moral standards. (2Co 6:3, 4; Tit 1:6, 7) Some scholars suggest that all the qualifications for Christian men who are appointed as overseers could be summed up in this one word.

a husband of one wife: Jesus had earlier restored Jehovah’s original standard of monogamy. (Mt 19:4-6) Therefore, a Christian overseer could not be a polygamist, even though polygamy was permitted by the Mosaic Law and was common among non-Christians. Divorce and remarriage were also common, even among Jews. However, Jesus taught that without Scriptural grounds, a Christian could not divorce his wife and marry another. (Mt 5:32; 19:9) While these standards applied to all Christians, overseers and ministerial servants were to set the example. (1Ti 3:12) Further, a married overseer had to be faithful to his wife, not guilty of sexual misconduct.​—Heb 13:4.

moderate in habits: According to one lexicon, the Greek word used here literally means “sober, temperate; abstaining from wine, either entirely . . . or at least from its immoderate use.” However, the word came to be used in a broader sense to describe a person who is well-balanced, controlled, or levelheaded. This verse shows that a Christian overseer must be moderate in all areas of life. In the next verse, Paul makes a more direct reference to the misuse of alcoholic beverages.​—1Ti 3:3.

sound in mind: Or “have good judgment; be sensible.” According to one lexicon, the Greek words rendered “sound in mind” and “soundness of mind” refer to being “prudent, thoughtful, self-controlled.” A person who is sound in mind would show balance and avoid judging matters hastily.

orderly: Lit., “arranged.” An overseer should have a decent, well-arranged pattern of life. The Greek word can also denote good behavior. Thus, a man would not qualify as an overseer if he was unruly or disorderly.​—1Th 5:14; 2Th 3:6-12; Tit 1:10.

hospitable: All Christians need to be hospitable. (Heb 13:1, 2; 1Pe 4:9) However, a brother who is appointed as an overseer should be exemplary in this regard. (Tit 1:8) The Greek term for “hospitality” literally means “love of strangers.” (See study note on Ro 12:13.) Some lexicons define the related adjective here rendered “hospitable” as “having regard for the stranger or visitor” and “generous to guests.” One reference work describes the spirit shown by a hospitable man as follows: “The door of his house​—and of his heart​—must be open to strangers.” So hospitality should be extended not only to his circle of close friends but also to others. For example, Christians are encouraged to show hospitality to the poor or to the traveling representatives of the congregations.​—Jas 2:14-16; 3Jo 5-8.

qualified to teach: An overseer should be a skillful teacher, able to convey Scriptural truths and moral principles to his fellow believers. In his letter to Titus, Paul says that an overseer needs to hold “firmly to the faithful word as respects his art of teaching” in order to encourage, exhort, and reprove. (Tit 1:5, 7, 9 and study notes) Paul also uses the expression “qualified to teach” in his second letter to Timothy. There he says that “a slave of the Lord” needs to show self-control and instruct “with mildness those not favorably disposed.” (2Ti 2:24, 25) So an overseer should be able to reason convincingly from the Scriptures, to give sound counsel, and to reach the hearts of his listeners. (See study note on Mt 28:20.) He needs to be a diligent student of God’s Word in order to teach others who themselves are students of the Bible.

3:3

not violent: Or “not a smiter.” The Greek word here rendered “violent” can literally refer to one who strikes another with physical blows. However, the meaning can be broader; the word is also defined as “a bully.” A person may bully others by using cruel or vicious words that can be as painful as a physical beating. (See study note on Col 3:8.) Paul taught that Christians should be gentle and mild, even when they face challenging situations. That inspired standard would especially apply to elders.​—Compare 2Ti 2:24, 25.

reasonable: The Greek word Paul uses here is broad in meaning and can also convey the idea of being gentle, courteous, or tolerant. (See study note on Php 4:5.) Its literal meaning is “yielding.” In using this word, however, Paul is not saying that an overseer would yield to or tolerate wrong or that he would compromise divine standards. Rather, Paul is saying that in matters of personal preference, an overseer would be willing to yield to the views of others. He does not rigidly insist on his own rights or on doing things the way he has always done them. Instead, when it comes to personal views, he respects the preferences of others and he readily adapts to changing circumstances. An overseer is firm in upholding Bible laws and principles, but he seeks to apply those standards in a kind, balanced way. Reasonableness is an aspect of divine wisdom and a hallmark of Jesus Christ’s personality. (Jas 3:17; see study note on 2Co 10:1.) It is also a quality for which all Christians should be known.​—Tit 3:1, 2.

not quarrelsome: See study note on Tit 3:2.

not a lover of money: A person who is focused on acquiring material possessions cannot at the same time give proper attention to shepherding “the flock of God.” (1Pe 5:2) With his sights fixed on the material things of this world, he cannot effectively help God’s people reach out for everlasting life in “the coming system of things.” (Lu 18:30) And he cannot convincingly teach others “to place their hope . . . on God” when he himself is relying on “uncertain riches.” (1Ti 6:17) Therefore, “a lover of money” would not qualify to serve as an overseer. This qualification for overseers is in agreement with inspired counsel given to all Christians.​—Mt 6:24; 1Ti 6:10; Heb 13:5.

3:4

presiding over: Or “managing.”​—See study note on Ro 12:8.

presiding over his own household in a fine manner: The meaning of the phrase “presiding over,” or “managing,” is clarified by verse 5. There Paul likens the way a husband is to preside over his family to the way an overseer is to “care for the congregation of God.” (1Ti 3:5) According to one reference work, the verb rendered “care for” in that verse “implies both leadership (guidance) and caring concern.” So the context shows that a husband and father is to be, not a harsh ruler or a dictator, but a man who lovingly cares for his family.​—See study note on 1Ti 3:5.

having his children in subjection with all seriousness: The phrase “with all seriousness” seems to refer to “his children” and not, as some suggest, to the father. Christian children can be “in subjection with all seriousness” by being obedient, respectful, and well-behaved. They act in a way that is appropriate to their age and circumstances. The Bible shows that it is natural for children to laugh and to play. (Lu 7:32; compare Ec 3:4; Isa 11:8.) At 1Co 13:11, Paul acknowledges that when he was a child, he spoke, thought, and reasoned “as a child.” So he is not suggesting that children should be expected to reason or behave as if they were adults.

3:5

care for: The Greek word used here is also used by the Gospel writer Luke in the illustration of the neighborly Samaritan who “took care of” a man who had fallen victim to robbers. (Lu 10:34, 35) An overseer should likewise tenderly “care for” the needs of those in the congregation.

3:6

a newly converted man: Paul uses a Greek word that literally means “newly planted.” In a figurative sense, this expression refers to someone who has recently become a Christian. (Compare 1Co 3:6-8, where Paul likens the disciple-making work to planting.) Here Paul makes it clear that a man who is appointed as an overseer must be a mature Christian, not one who recently became a believer.

puffed up with pride: See study note on 2Ti 3:4.

and fall into the judgment passed on the Devil: Paul cites the warning example of the perfect spirit creature who became Satan the Devil. Instead of fulfilling the assignment God gave him, the Devil got “puffed up with pride.” His pride and selfish ambition led to his downfall and judgment. Paul thus shows that before a man can be entrusted with authority as an overseer in the Christian congregation, he needs time to demonstrate that he is truly humble. A humble man follows the pattern of Jesus, who was never ambitious for more authority.​—Php 2:5-8; Heb 5:8-10.

3:7

fall into reproach and a snare of the Devil: A Christian man who is appointed to be an overseer needs to have “a fine testimony” from people outside the congregation. If he were to be appointed despite having a bad reputation, he would bring reproach on himself, on the congregation, and especially on Jehovah. Also, he would be in danger of falling into one of the snares of the Devil, such as pride or ambition, which might lead him to disobey God. (1Ti 3:6; 2Ti 2:26) Paul’s wording also allows for the idea that “reproach” is part of the “snare” set by the Devil. Satan would delight to see the Christian congregation reproached because of the bad reputation of an overseer.

3:8

Ministerial servants: Or “Assistants.” A rendering of the Greek word di·aʹko·nos, which is often translated “minister” or “servant.” In this context, it refers to those who were appointed to be servants in the congregation and assistants to the body of elders. It appears that they helped with many practical matters related to the smooth functioning of the congregation. Such assistance freed the elders to focus on teaching and shepherding.​—See Glossary, “Ministerial servant”; study note on Php 1:1; see also study note on Mt 20:26.

serious: The Greek word rendered “serious” at 1Ti 3:8, 11, and Tit 2:2 could also be rendered “worthy of respect,” “dignified,” or “honorable.” In order to qualify as a ministerial servant, a man should conduct himself in a dignified manner that would win respect. He should be reliable and dependable, taking his duties seriously.

double-tongued: Or “deceitful in speech.” Lit., “double-talking.” The expression Paul here uses conveys the idea of being insincere. A man appointed to be a ministerial servant or an overseer must not be hypocritical, perhaps flattering others or misleading them for his own benefit. Also, he must not be deceptive, saying one thing to one person and the opposite to another. (Pr 3:32; Jas 3:17) Rather, he must be truthful and straightforward, a man whose word can be trusted.

greedy of dishonest gain: This expression (also found at Tit 1:7) basically refers to someone who, according to one lexicon, is “shamefully greedy for material gain or profit.” (Compare 1Ti 3:3; 1Pe 5:2.) Lovers of money put their relationship with Jehovah at risk, and greedy people will not inherit God’s Kingdom. (1Co 6:9, 10; 1Ti 6:9, 10) For good reason, such men do not qualify to be overseers or ministerial servants. They would likely take advantage of fellow Christians. For instance, appointed men might be entrusted with handling congregation funds and distributing them to the needy. Any who were “greedy of dishonest gain” would be tempted to steal some of the money, not only harming the congregation but also offending Jehovah.​—Joh 12:4-6.

3:9

the sacred secret of the faith: This phrase apparently refers to truths about the Christian faith. These truths had been secrets, or they had been unknown, until God revealed them to followers of his Son. So a ministerial servant had to do more than assist the elders in practical ways. He also had to be a firm and loyal supporter of revealed truth, eager and able to defend this body of beliefs.

a clean conscience: See study note on Ro 2:15.

3:11

Women should likewise: When Paul outlines the qualifications for appointed men, he also lists similar qualities for Christian women. The Greek word here used can mean either women or wives. (1Ti 3:2, 12) So the counsel that follows would apply to all Christian women, especially the wives of those entrusted with responsibility in the congregation.

3:12

husbands of one wife: See study note on 1Ti 3:2.

presiding in a fine manner: See study note on 1Ti 3:4.

3:13

great freeness of speech: See study note on 2Co 7:4.

3:15

God’s household: Paul calls the entire congregation of anointed Christians “God’s household.” This word picture is used several times in the Christian Greek Scriptures. (See study notes on Ga 6:10; Eph 2:19.) It conveys the idea that Christians are organized as a close family unit and enjoy a pleasant familylike atmosphere.

the living God: This descriptive phrase was often used in the Hebrew Scriptures. (De 5:26; 1Sa 17:26, 36; Isa 37:4, 17) In this context, it contrasts Jehovah, “the living God,” with the lifeless idols worshipped by pagans in Ephesus and elsewhere. Paul may also have used this phrase to remind Christians of the superiority of their worship.

a pillar and support of the truth: Paul uses two architectural terms in a figurative way to describe the Christian congregation. Pillars were sturdy structural features of many large buildings in Paul’s day; they often served to hold up a heavy roof. Paul may have had in mind the temple in Jerusalem or some impressive buildings in Ephesus, where Timothy was then residing. (Paul also used the term “pillars” at Ga 2:9. See study note.) Here at 1Ti 3:15, Paul describes the entire Christian congregation as a figurative pillar that upholds the truth. The Greek word for “support” means “that which provides a firm base for something.” The word may also be rendered “foundation,” “buttress,” or “bulwark.” Paul uses the two words in combination to emphasize that the congregation was to uphold and support the sacred truths of God’s Word. In particular, those entrusted with oversight in the congregation had to be “handling the word of the truth aright.” (2Ti 2:15) Paul saw the matter as urgent; he wanted Timothy to do all that he could to strengthen the congregation before the great apostasy took hold.

3:16

the sacred secret of this godly devotion: This is the only place in the Scriptures where these two expressions, “sacred secret” and “godly devotion,” occur together. (See study notes on Mt 13:11; 1Ti 4:7.) Paul here focuses on this sacred secret: Could any human live a life of perfect godly devotion? When Adam selfishly rebelled against Jehovah in Eden, he failed in that regard. So the question was full of meaning for his descendants. For some 4,000 years, the answer was a mystery, or a secret. No imperfect descendant of Adam and Eve could keep perfect integrity. (Ps 51:5; Ec 7:20; Ro 3:23) But Jesus, a perfect man like Adam, showed godly devotion in every thought, word, and action, even under the most severe tests. (Heb 4:15; see study note on 1Co 15:45.) His personal attachment to Jehovah was based on unselfish and heartfelt love. By setting a perfect example of godly devotion, Jesus provided the answer to this sacred secret for all time.

godly devotion: For a discussion of the expression “godly devotion,” see study note on 1Ti 4:7; see also study note on 1Ti 2:2.

‘He . . . in glory’: The phrases within the single quotes may have been taken from a well-known saying or possibly from a song sung by the first-century Christians. (Compare study note on Eph 5:19.) Scholars base this conclusion on the structure, the sentence rhythm, and the parallelism of the original Greek text.

was made manifest in flesh: This phrase applies to Jesus, apparently from the time of his baptism in the Jordan River. (See study note on Mt 3:17.) At that moment, Jesus of Nazareth became Jehovah’s Anointed One, or Messiah. Though his origin was in heaven, Jesus was a perfect flesh-and-blood human and often referred to himself as “the Son of man.”​—Mt 8:20; see Glossary, “Son of man.”

was declared righteous in spirit: This phrase refers to the time when Jehovah resurrected his Son from the dead to life as a spirit. (1Pe 3:18) Upon resurrecting Jesus, Jehovah granted him immortal life. (Ro 6:9; 1Ti 6:16) God thus confirmed that Jesus had proved righteous in every way.​—See study note on Ro 1:4.

appeared to angels: After his resurrection, Jesus appeared to unfaithful angels, or demons, and pronounced God’s judgment on them. (1Pe 3:18-20) These angels, the ones who rebelled in Noah’s day, are now in figurative bonds. They exist in deep spiritual darkness, and they are apparently restrained from materializing in human form.​—2Pe 2:4; Jude 6.

was preached about among nations: After Pentecost 33 C.E., Christians began preaching to circumcised Jews and proselytes, including those who had been living among the Gentile nations. (Ac 2:5-11) Later, the message was spread among the Samaritans. (Ac 8:5-17, 25) Then, in 36 C.E., Peter witnessed to Cornelius and other uncircumcised Gentiles who had assembled in the home of Cornelius. (Ac 10:24, 34-43) Paul, Timothy, and other missionaries later declared the good news in Asia Minor and Europe. (Ac 16:10-12) About 60-61 C.E., Paul could write that the Christian message had been “preached in all creation under heaven.”​—Col 1:23 and study note; see also Ac 17:6; Ro 1:8; 15:24, 28; Col 1:6; App. B13; and Media Gallery, “Pentecost 33 C.E. and the Spreading of the Good News.”

was believed upon in the world: The first-century Christians spread the good news about Jesus “to the ends of the earth.” (Ac 1:8 and study note) As a result, people in various parts of the world became believers. For example, in the book of Acts, we read of new believers in Pisidian Antioch, Lystra, and Iconium (Ac 13:48; 14:21, 23), Philippi (Ac 16:12, 33, 34), Thessalonica (Ac 17:1, 4), Beroea (Ac 17:10-12), Athens (Ac 17:16, 34), and Ephesus (Ac 19:17-20).

was received up in glory: Here Paul refers to Jesus’ ascension to heaven. (Ac 1:9, 10) Jehovah placed Jesus at His right hand, giving him more glory than any other creature in the universe.​—Mt 28:18; Joh 17:5; Php 2:9; Heb 1:3, 4.

4:1

the inspired word: Lit., “the spirit.” The Greek word pneuʹma occurs twice in this verse. It is often translated “spirit,” but it has other meanings as well, depending on the context. (See Glossary, “Spirit.”) Here the term is rendered “the inspired word” because it refers to an expression inspired by God’s holy spirit.​—See study note on misleading inspired statements in this verse.

some will fall away from the faith: Paul foretells that some professing to be Christians will abandon the divine teachings contained in the Scriptures and will leave the true worship of God. The Greek verb here rendered “fall away from” literally means “to stand away from” and can also be rendered “to withdraw; to renounce; to draw away.” (Ac 19:9; 2Ti 2:19; Heb 3:12) It is related to a noun rendered “apostasy.”​—See study note on 2Th 2:3.

misleading inspired statements: Lit., “misleading spirits.” Here the plural form of the Greek word pneuʹma (spirit) refers to statements from people who falsely claim to have knowledge from a divine source or to be inspired by God. Since these statements are described as “misleading” and they are connected with “teachings of demons,” they actually come from Satan and the demons. (Joh 8:44; 1Jo 4:1-6; Re 16:13, 14) Those wicked angels use “men who speak lies” to promote false teachings. (1Ti 4:2; 2Co 11:14, 15) Any Christian who chooses to pay attention to such lies would be in danger of falling away from the faith.​—Compare study note on 2Th 2:2.

4:2

conscience is seared as with a branding iron: In Paul’s day, as a sign of a person’s ownership, a branding iron might be used to burn a mark into the skin of livestock. As a result, the burned flesh of the animal would form scar tissue and become insensitive. Paul here uses a form of the Greek word kau·ste·ri·aʹzo·mai (lit., “to be branded with a red-hot iron”), perhaps to show that when a person persistently does what is wrong, his conscience becomes insensitive. He no longer feels reluctant to do what is bad; nor does he feel guilty after he does it. (Compare study note on Eph 4:19.) Some scholars suggest a different meaning, namely, that the consciences of persistent wrongdoers are figuratively branded, or marked, to indicate that the wrongdoers are owned by Satan and the demons.

4:3

They forbid marriage: This apostate teaching cleverly distorted and misapplied genuine Christian teachings. Jesus did recommend a life of singleness, calling it a gift. (Mt 19:10-12) And Paul was inspired to discuss the advantages of remaining unmarried so as to serve Jehovah with fewer distractions. (1Co 7:32-35) However, neither Jesus nor Paul forbade marriage. On the contrary, Jesus confirmed Jehovah’s original standard for marriage. (Mt 19:3-6, 8) Paul acknowledged that marriage was sometimes advisable and that it was honorable and worthy of protection. (1Co 7:2, 9, 28, 36; Heb 13:4) He noted that some of the apostles were married. (1Co 9:5 and study note) He also gave inspired counsel to husbands and wives on how to fulfill their God-given roles. (Eph 5:28-33) So Paul here exposes the doctrine of enforced celibacy for what it is​—one of the “teachings of demons.”​—1Ti 4:1.

command people to abstain from foods: In the Mosaic Law, Jehovah commanded the nation of Israel to abstain from foods that he designated as unclean. (Le 11:4-7) But the death of Christ Jesus was “the end of the Law,” so it was no longer in force when Paul wrote this letter, about 61-64 C.E. (Ro 10:4; Col 2:14) Over a decade earlier, the governing body in Jerusalem had outlined the only remaining restrictions regarding food: It must be properly drained of blood, and it must not be eaten as an offering to idols. (Ac 15:28, 29; compare Ac 10:10-16.) Although Christians were free to fast or to abstain from certain foods (Mt 6:16-18), such actions were not necessary for salvation (Ro 14:5, 6; Heb 13:9). So Paul here forcefully shows that any who commanded Christians “to abstain from foods” had rejected accurate knowledge and were instead promoting “teachings of demons.”​—1Ti 4:1 and study note.

4:5

it is sanctified through God’s word: Christians rightly view all food as sanctified, or holy, because they are not under the dietary restrictions of the Mosaic Law. (See study note on 1Ti 4:3.) When Jehovah declares a thing clean, it is clean. For example, the apostle Peter was told in a vision: “Stop calling defiled the things God has cleansed.”​—Ac 10:10-15.

prayer over it: Food is sanctified not only by God’s “word” but also by prayer. The one praying acknowledges that God is the Provider and accepts food as a gift from Him. So a Christian may eat it, confident that doing so does not defile him in God’s eyes.​—Ge 1:29; 9:3; Mt 14:19; Lu 9:16.

4:6

minister of Christ Jesus: See study note on 1Co 3:5.

nourished: Paul uses a Greek word that literally refers to feeding and training a child. “From infancy,” Timothy had figuratively been nourished with “the holy writings.” (2Ti 3:14-17) As a Christian, Timothy was nourished with the words of the faith, or the body of Christian teachings. In this letter, Paul encourages him to continue nourishing himself to build up his own faith. (1Ti 4:16) Timothy, an overseer and a shepherd in the Christian congregation, would thus be able to build up and protect others spiritually.​—1Ti 1:3-7, 18; 4:1.

4:7

irreverent false stories: The “false stories” (an expression rendered from the Greek word myʹthos) circulating in Paul’s day were “irreverent,” or profane. They violated God’s holy standards and were contrary to sacred, wholesome truths. (1Ti 6:20; 2Ti 1:13) These false stories were products of the imagination and were contrary to fact; thus, they were worthless.​—See study note on 1Ti 1:4.

like those told by old women: For this phrase, Paul uses a Greek word that apparently became part of a common proverbial expression conveying the idea of “silly; absurd.” However, Paul’s words recorded in the next chapter show that he was not prejudiced toward older ones, including women. There he instructs Timothy to treat them as beloved family members.​—1Ti 5:1, 2.

train yourself: From verse 7 through verse 10, Paul uses several terms from the world of athletics to illustrate his points. (See study notes on 1Ti 4:8, 10.) The Greek word here rendered “train yourself” is gy·mnaʹzo, which was often used of the rigorous training of athletes who competed in various games or contests. Such training required much self-discipline, hard work, and determination. (See the study note on 1Co 9:25.) Using the word in a figurative sense, Paul highlights the effort that is needed to cultivate the quality of godly devotion.

godly devotion: The Greek word (eu·seʹbei·a) conveys the idea of profound reverence and awe for God that a Christian expresses by serving God loyally and obeying him fully. The word is broad in meaning; it also suggests the kind of loyal love for or personal attachment to God that moves a person to seek to do what pleases Him. One lexicon thus summarizes the overall idea as “to live as God would have us live.” Paul also shows that godly devotion is not an inborn trait. Thus, he urges Timothy to work hard, training as an athlete would, to strengthen this quality in himself. Earlier in the letter, Paul reminded Timothy that Jesus Christ set the greatest example of godly devotion.​—See study note on 1Ti 3:16.

4:8

training: Or “exercise.” Paul here continues the athletic metaphor he introduced in the preceding verse, where he used the Greek verb gy·mnaʹzo, literally meaning “to train (as an athlete).” (See study note on 1Ti 4:7.) Here he uses the noun gy·mna·siʹa, which refers to the training of the physical body. In Paul’s day, a place where athletes trained was called a gymnasium (Greek, gy·mnaʹsi·on). Such places were well-known, as they were important centers of community life in various cities of the Roman Empire. In that culture, some placed a high value on physical training. Others, however, viewed this type of training as inappropriate or useless. Under inspiration, Paul provides a balanced viewpoint. He acknowledges that physical training is beneficial for a little​—that is, has some temporary value​—but he stresses that training “with godly devotion as [one’s] aim” brings much greater benefits.​—1Ti 4:7.

godly devotion: For a discussion of the expression “godly devotion,” see study note on 1Ti 4:7; see also study note on 1Ti 2:2.

beneficial for all things: Paul here shows that godly devotion brings far greater benefits than does physical training. (See study note on training in this verse.) He knew from experience that his godly devotion was “beneficial for all things” in “the life now.” For instance, because of his godly devotion, Paul held firmly to “the accurate knowledge of the truth.” (Tit 1:1, 2) So he never fell victim to the lies, misleading inspired statements, and irreverent false stories that he warns Timothy about in this passage. (1Ti 4:1, 2, 7) Further, Jehovah helped Paul to remain strong despite weakness, joyful despite hardships, and loving despite mistreatment. (2Co 6:12; 12:10, 15; Php 4:13; Col 1:24) And because Paul maintained his godly devotion, his hope for “the life that is to come” remained sure. He rejoiced in his hope of reigning in heaven with Christ. Even when he later faced death by execution, he found delight in his hope for the eternal life ahead of him.​—2Ti 2:12; 4:6-8.

4:10

working hard and exerting ourselves: Doubly emphasizing his point, Paul brings together two Greek words that are similar in meaning. (Compare Col 1:29.) The first, rendered “working hard,” may refer to labor or toil that is wearying or exhausting. (Lu 5:5; 2Ti 2:6) The second, rendered “exerting ourselves,” may focus more on the intensity of the effort, the striving and straining involved.​—See study note on Lu 13:24.

we have rested our hope on a living God: Paul calls Jehovah “a living God,” one who is infinitely superior to lifeless idol gods worshipped in his day. (Ac 14:15; 1Co 12:2; 1Th 1:9; see study note on 1Ti 3:15.) As a living God, Jehovah has the power to reward his faithful ones for their earnest efforts in his service. (2Ch 16:9; Jer 32:19; 1Pe 3:12; 1Jo 3:22) He promises to grant them salvation and endless life. (Ro 2:6, 7; 1Ti 1:16; Tit 1:2) Paul and other Christians felt motivated to work hard and exert themselves because they knew that their hope was anchored in such a living and powerful God.

a Savior: See study note on 1Ti 1:1.

all sorts of men: See study note on 1Ti 2:4.

especially of faithful ones: In this context, the expression “faithful ones” refers to those who have acquired faith in the living God and who stick to him. (Ac 14:22; 1Th 3:5 and study note, 7) God is “a Savior of all sorts of men” in that he provided the ransom, opening to all humans the way to salvation. However, only those who keep exercising faith in Jesus and serving God loyally will be saved.​—Joh 3:16, 36; 1Ti 6:12.

4:12

your youth: At this time, Timothy may have been in his 30’s, and he had received training from the apostle Paul for over a decade. Paul himself was probably of a similar age when he first appeared in the Bible record. At Ac 7:58, Luke calls Saul (Paul) “a young man,” using a Greek word related to the word for “youth” that occurs here at 1Ti 4:12. Also, in the Septuagint, the Greek term rendered “youth” was sometimes used of married adults. (Pr 5:18; Mal 2:14, 15; LXX) In Greco-Roman society, even men in their 30’s were sometimes considered relatively young and lacking maturity. Timothy was likely younger than some of the men he had to counsel or to appoint as elders, so he may have been somewhat hesitant to assert his authority. (1Ti 1:3; 4:3-6, 11; 5:1, 19-22) Paul’s words “never let anyone look down on your youth” surely bolstered Timothy’s confidence.

become an example to the faithful ones: Paul here clarifies just how Timothy was to apply the counsel “never let anyone look down on your youth.” Timothy was not to dominate the brothers, wielding his God-given authority with a heavy hand; nor was he to insist that others respect him. Paul himself did not act that way. (See study note on 2Co 1:24.) Rather, Paul urges Timothy to continue developing a more effective tool, that of setting a good example. Paul next mentions five areas in which Timothy could serve as an example to “the faithful ones”: by his speech, his conduct, his chasteness and by showing such qualities as love and faith. Faithful ones who observed his example would be moved to become better Christians themselves.​—Heb 13:7, 17.

in chasteness: Or “in purity.”​—See study note on 1Ti 5:2.

4:13

continue applying yourself: Or “give your full attention.” Timothy was an experienced minister and overseer. (Php 2:20-22; 1Th 3:2) Even so, Paul here encourages him to give special attention to public reading, exhortation, and teaching. To do this, Timothy would no doubt have to study carefully and prepare thoroughly. The Greek verb is in the present tense, which suggests that Timothy would need to keep on, or continue, putting thought and effort into these aspects of his ministry.

public reading: The practice of reading the Scriptures out loud was an important part of worship in Jewish synagogues, and the same practice became a feature of Christian meetings. (Lu 4:16 and study note; Ac 13:15 and study note) When Christians gathered, they read passages from the Hebrew Scriptures and, in time, from writings that came to be part of the Christian Greek Scriptures. Also, responsible brothers sent letters that were to be read to the congregations. (Ac 15:22, 23, 30, 31; 16:4, 5; Col 4:16; 1Th 5:27; Re 1:3) Someone had to read this material out loud because few people in the audience would have had written copies; some may even have been illiterate. Those who read publicly had to prepare well in order to read skillfully, putting meaning into the text. (Compare Ne 8:8.) These readers faced an additional challenge because the Greek manuscripts then in use did not have spaces between the words and contained little or no punctuation. For such reasons, Timothy surely valued Paul’s counsel about public reading and shared it with others.

exhortation: Or “encouragement.” While exhortation involves stirring others to action, the Greek word used here also includes the idea of giving encouragement and comfort. Just as Timothy needed to prepare carefully for public reading and teaching, he needed to devote thought and effort to consoling and encouraging his brothers.​—See study notes on Ro 12:8; Php 2:1.

4:14

Do not neglect the gift in you: Paul refers to a gift that Jehovah gave to Timothy by means of holy spirit. Apparently, this gift involved Timothy’s special role or responsibility among God’s people. He likely received the gift when Paul visited Lystra during his second missionary journey. At the time, “a prophecy” was made about Timothy’s future assignments. Timothy later became a traveling overseer. He was also assigned to remain for some time in Ephesus as an overseer. (1Ti 1:3) Paul knew, though, that a gift unused is a gift wasted. So in urging Timothy not to neglect, or be unconcerned about, the gift he had been given, Paul reminded him that it was truly precious. He wanted Timothy to keep cherishing his gift by carrying out his work with energy and zeal.​—See also 2Ti 1:6 and study note.

through a prophecy: This may refer to one of the prophecies made about Timothy when Paul visited Lystra during his second missionary journey. These prophecies apparently focused on Timothy’s future role in the Christian congregation. (See study note on 1Ti 1:18.) Thus it was made clear that Jehovah’s spirit was directing the course that Timothy would take in his ministry. In response, the elders in Lystra readily agreed to set Timothy apart for special service and send him along with Paul.​—Ac 16:1-5.

the body of elders: Paul here uses the Greek word pre·sby·teʹri·on to refer to a group of elders. It is related to the word often rendered “elder.” (See Glossary, “Elder; Older man.”) At Lu 22:66 (see study note) and Ac 22:5 (see study note), the term pre·sby·teʹri·on is rendered “assembly of elders,” likely referring to the Jewish Sanhedrin. Apparently, this Greek term was also used to refer to those taking the lead in individual Jewish communities scattered throughout the Roman Empire. This verse shows that Christians were using the same term when referring to the group of responsible men, or “elders,” in each congregation. Other scriptures confirm that the congregations commonly had more than one elder.​—See study notes on Ac 14:23; 20:17; Php 1:1.

laid their hands on you: See study note on Ac 6:6.

4:15

Ponder over: Or “Meditate on.” Paul here emphasizes the importance of meditation. These things may refer to Paul’s counsel in the preceding verses about Timothy’s conduct, ministry, and teaching (1Ti 4:12-14), or they may refer to the letter as a whole. The Hebrew Scriptures likewise highlight how important it is for servants of Jehovah to think deeply about their actions and their relationship with God. (Ps 1:2 and ftn.; 63:6; 77:12; 143:5) For example, at Jos 1:8, Jehovah tells Joshua regarding the “book of the Law”: “You must read it in an undertone [or, “meditate on it,” ftn.] day and night.” The Hebrew verb used in that verse includes the idea of reading at a pace that allows for deep reflection. In that verse, the Greek Septuagint uses the same verb that Paul uses here at 1Ti 4:15. Like Joshua, Timothy needed to continue to meditate on the Scriptures daily in order to keep growing spiritually and become more effective in his assignment.

be absorbed in them: Lit., “be in them.” This expression conveys the idea of being immersed in an activity. Regarding this, one reference work says: “The mind is to be as immersed in these pursuits as the body in the air it breathes.”

so that your advancement may be plainly seen by all people: Paul wants Timothy to continue to make spiritual progress in the ways he has just described. Those who saw Timothy’s advancement would be motivated by his example, and their confidence in him would increase. (1Ti 4:12-16) His motive would be, not to promote himself or to impress others, but to help the congregation.​—Ro 12:3; 1Co 4:7; 13:4.

4:16

Pay constant attention to yourself: Paul cares deeply about Timothy’s spiritual welfare and wants him to be on guard against anything that could cause him to lose out on everlasting life. Similarly, when Paul met with the elders from Ephesus some years earlier, he exhorted them: “Pay attention to yourselves.” He thus emphasized the need for overseers to keep themselves spiritually strong and to avoid self-reliance.​—Ac 20:17, 28 and study note.

Persevere in these things: In a powerful way, Paul concludes his counsel to Timothy on being “a fine minister of Christ Jesus.” (1Ti 4:6-16) In verses 15 and 16, Paul points out four specific actions he wants Timothy to continue to take: “Ponder over . . . be absorbed . . . pay constant attention . . . persevere.” One reference work comments on Paul’s fatherly advice to Timothy: “These two verses . . . express perhaps the most intensely personal note in the epistle [or, letter].”

5:1

Do not severely criticize an older man: The Greek verb rendered “severely criticize” literally means “to inflict with blows.” Here it is used figuratively, conveying the idea “to reprimand harshly; to chastise with words.” Paul reminds Timothy that even though the young man has a measure of authority, he should not abuse it by dealing harshly with others. (1Ti 1:3) Older men in particular deserved Timothy’s compassion and respect.​—Le 19:32; see study note on appeal in this verse.

an older man: The context shows that the Greek word pre·sbyʹte·ros is here used in its literal sense, that of a man of advanced physical age in contrast with the “younger men” mentioned in the same verse. However, in other contexts the same term is used to refer to “the elders,” those who have authority and responsibility in the Christian congregation. (1Ti 5:17; Tit 1:5; see study note on Ac 11:30.) So if someone older than Timothy​—especially one serving as a fellow elder​—needed some correction, Timothy was to “appeal to him as a father.”

appeal: The Greek verb that Paul here uses (pa·ra·ka·leʹo) conveys the idea of showing personal concern by giving warm encouragement and exhortation. (See study note on Ro 12:8, where the same Greek verb is rendered “encourages.”) So Paul is urging Timothy to promote a loving, familylike atmosphere in the Christian congregation. (1Co 4:14; 1Th 2:7, 8) Even when giving needed counsel, Timothy was not to treat anyone harshly.

5:2

with all chasteness: Or “with all purity.” The Greek word rendered “chasteness” may refer to purity in conduct (sexual or otherwise), in thought, and in motive. (1Ti 4:12; see study note on Php 4:8.) Timothy was to treat younger Christian women as he would his own fleshly sisters. With them, as in all his dealings with fellow believers, he had to remain completely chaste, that is, pure or clean in thought, word, and action.​—Job 31:1.

5:3

Give consideration to: Lit., “Honor.” The expression might also be rendered: “Keep on honoring.” Paul here instructs Timothy that widows, who are often impoverished and defenseless, should be treated with respect and be offered kind, loving support. Lexicons say that in this context, the word Paul uses for “give consideration” (or “honor”) may include material assistance. (Compare Mt 15:5, 6; Ac 28:10; see study note on 1Ti 5:17.) Many accounts in the Bible show that God loves and honors faithful widows. Examples include Naomi, Ruth, the widow of Zarephath, and Anna the prophetess.​—Ru 1:1-5; 2:10-13, 19, 20; 4:14, 15; 1Ki 17:8-24; Lu 2:36-38.

widows who are truly widows: Or “widows who are truly in need,” that is, with no one to support them.

5:4

to practice godly devotion: Some translations of the Christian Greek Scriptures into Hebrew have a reading that could be rendered “to care for (lead) their household with wisdom and fear of Jehovah.”​—Compare study note on 1Ti 2:2.

to practice godly devotion in their own household: Paul mentions “godly devotion” (Greek, eu·seʹbei·a) several times in this letter to Timothy. The noun form conveys the idea of profound reverence and awe for God. (See study note on 1Ti 4:7.) Here Paul uses the corresponding Greek verb (eu·se·beʹo, rendered “to practice godly devotion”) to show that such reverence would motivate Christians to care for the needs of widowed parents and grandparents. Some Bible translations say “to respect” or “to fulfill their duty.” However, such renderings leave out the spiritual motive that impels Christians to carry out an often challenging and heartrending work with patience, joy, and love. (Ec 12:1-8) The verb that Paul uses shows that such care is primarily an act of reverence for God and obedience to His commands regarding family life.​—Ex 20:12; Mt 15:3-6; 1Ti 5:8; Jas 1:27.

5:5

continues in supplications and prayers night and day: Paul’s words regarding a widow who has “put her hope in God” are strikingly similar to Luke’s description of Anna the prophetess. That aged widow “was never missing from the temple, rendering sacred service night and day with fasting and supplications.” (Lu 2:36, 37) Likewise, Jesus praised “a needy widow” who had only “two small coins of very little value”; yet, she trusted in Jehovah so fully that she donated both coins to the temple in Jerusalem. (Lu 21:1-4; see study note on verse 4.) Paul’s words in this verse, as well as the mention of those women in the Gospels, reflect Jehovah’s high regard for Christian widows who show strong faith.

5:6

the one who gives herself to sensual gratification: The Greek verb used here could refer to living a luxurious, self-indulgent life. It may also suggest having loose morals. Paul was likely aware of some Christian widows who viewed their unmarried state as an opportunity for luxurious living. (Compare 1Ti 2:9.) Clearly, the congregation should not give material support to any who would abuse such generosity by seeking to live in luxury or by failing to uphold Jehovah’s moral standards.​—See study note on 1Ti 5:3.

dead though she is living: That is, dead in a figurative sense.​—Compare Re 3:1; see study note on Eph 2:1.

5:7

instructions: Or “commands.”​—See study note on 1Ti 1:5.

5:8

provide for: That is, provide materially for. Paul shows that family heads were expected to provide for their spouse and children to the extent that circumstances allowed. Also, some widowed parents or grandparents were unable to care for their own physical needs. In that case, their adult children were to do what they could to provide for them. At times, this may have involved anticipating future needs and making arrangements for care of the older ones. (Compare Joh 19:26, 27.) Paul shows that in addition to feeling obligated, Christians have an even greater reason for applying this admonition, namely, to please God and receive his approval.​—Ex 20:12; De 5:16; Mt 15:4-6.

for those who are his own, and especially for those who are members of his household: Of these two expressions, “those who are his own” is broader in meaning, referring to close relatives. The phrase “those who are members of his household” in this context refers to the members of a person’s immediate family who live under the same roof as the householder.

he has disowned the faith: The Christian faith embodies all that Christ and his inspired disciples taught. Jesus reaffirmed God’s command to “honor your father and your mother,” and he condemned those who neglected this obligation. (Ex 20:12; De 5:16; Mr 7:9-13) So a Christian cannot live up to his faith without caring for his family, including widowed parents or grandparents. If he deliberately neglected this duty, he would be disowning the faith​—in effect, turning his back on it. He would be worse than a person without faith, that is, an unbeliever who may care for his family out of natural affection.​—Ro 2:14, 15.

a person without faith: Some translations of the Christian Greek Scriptures into Hebrew use the wording “a person who denies (disowns) Jehovah.” However, since there is no indication that the divine name was used in the original Greek text, the New World Bible Translation Committee did not use it in the main text of this verse.​—See App. C.

5:9

A widow is to be put on the list: The Greek verb rendered “to be put on the list” was often used in its technical sense to denote official registrations. Apparently, the congregation had some organized arrangement to care for needy Christians, such as impoverished widows. Paul offers a general description of the Christian widows who should receive material help from the congregation and of those who should not.

not less than 60 years old: Paul here gives a figure that was commonly recognized in those times as the beginning of old age. At the age of 60, a widow was considered less likely to remarry and she was more likely to find it challenging to support herself financially.

5:10

washed the feet of holy ones: A person who washed the feet of guests rendered a kind and helpful service, since any visitors had likely walked on dusty roads in open sandals. Because washing the feet of others was considered a menial task, some felt that it was beneath them to perform this act of hospitality. (Lu 7:44) On the other hand, if a widow’s reputation for fine works included washing the feet of others, she showed a humble attitude, a disposition to serve. As a result, her fellow Christians would feel all the more inclined to help her in her time of need.​—Lu 6:38.

5:11

do not put younger widows on the list: Paul directed that the congregation should focus on assisting older widows who were exemplary in faith and faced the greatest need of material aid. In verses 11-15, he explains some reasons for showing caution in giving support to younger widows.​—See study note on 1Ti 5:12.

5:12

they have abandoned their first expression of faith: Or “they have abandoned their previous promise.” This expression may suggest that some younger widows in Ephesus had expressed a desire​—perhaps even made some kind of promise or commitment​—to remain single and serve Jehovah with full, undistracted devotion. (Compare 1Co 7:34.) In response, the congregation may have given them material assistance. However, some apparently changed their priorities. As Paul puts it, they allowed their sexual desires to “come between them and the Christ.” (1Ti 5:11) “At the same time,” Paul adds, they were showing other fleshly tendencies, such as becoming “not only unoccupied but also gossipers and meddlers in other people’s affairs.” (1Ti 5:13) So in verse 14, Paul gives further direction about how younger widows can protect themselves from spiritual harm.​—See study note on 1Ti 5:14.

5:13

gossipers: The Greek word used here is derived from a verb that means to “bubble up” and thus to “babble” or to “talk nonsense.” According to one reference work, such gossipers are “babbling out whatever might come into their minds.” Of itself, idle talk is not always bad. However, Paul speaks of harmful gossip. Some young widows were “talking about things they should not.”

5:14

I desire the younger widows to marry: Paul recommends that younger widows get married and manage a household because that would be a protection for them. If they worked hard at caring for their family, they would more likely avoid conduct that is not exemplary, such as gossiping or meddling in the affairs of others. (1Ti 5:13; see study note on 1Ti 2:15.) They would also avoid the danger Paul mentions in verse 12, that of abandoning “their first expression of faith.”​—See study note on 1Ti 5:12.

5:16

relatives who are widows: A Christian woman had an obligation to care for widows in her own family, such as her mother and grandmother. Her family might also include other widows who were closely related to her and who had no one else to assist them.

so that the congregation is not burdened: Widows who qualify for assistance in the congregation were to be viewed as precious servants of God. (1Ti 5:5, 9, 10) However, Paul says that the congregation should not provide material support to widows who have family members who could care for them; nor should it provide support for those who are not exemplary Christians. (1Ti 5:4, 6, 7, 11-15) If the congregation were to care for such unqualified widows, its funds and energies might be strained or even diverted from the preaching work and the relief ministry.​—See study note on 2Co 8:4.

those who are truly widows: Or “widows who are truly in need,” that is, with no one to support them.

5:17

the elders: Paul already had a strong personal connection with the congregation in Ephesus. (Ac 19:1, 8-10; 20:17, 31, 37, 38) He last met with the elders a few years earlier (c. 56 C.E.), toward the end of his third missionary tour. (See study note on Ac 20:17.) On that occasion, Paul stressed how important it is for overseers to shepherd the flock of God. (See study note on Ac 20:28.) Here Paul helps the congregation to see how they should view their hardworking elders.

preside in a fine way: The Greek term rendered “preside” literally means “to stand before.” (See study note on Ro 12:8.) In a figurative sense, elders were to stand before the congregation by taking the lead in teaching, protecting the flock from spiritual danger, and helping each individual to stay close to Jehovah. Similarly, fathers are spoken of as “presiding over” their household. (1Ti 3:4) They sometimes need to make final decisions and even rules about personal matters that affect their household. However, elders do not have the same authority that family heads have. (2Co 1:24; Ga 6:5) They modestly respect Christ as head by reflecting his personality, especially his humility, in dealing with the flock.​—Mt 20:24-28; Joh 13:13-16; Col 1:18.

worthy of double honor: All Christians are to honor and respect one another. (Ro 12:10; Php 2:3) But Paul here points out that they are to show double, or additional, honor to hardworking elders by cooperating with their direction and imitating their good example. (Heb 13:7, 17) The next verse, 1Ti 5:18, shows that “double honor” might include rendering needed material aid. This does not mean that elders should receive a salary, for Paul, setting the example, worked secularly to support himself, as he explained to the elders of the congregation in Ephesus.​—Ac 18:3; 20:17, 34; 1Co 4:16; 11:1; 1Th 2:6 and study note, 9.

5:18

For the scripture says: Paul supports what he said in the preceding verse by using two quotations. (Compare Ro 9:17 and study note; 10:11.) The first is taken from De 25:4. (See also study note on 1Co 9:9.) The second may be an allusion to Le 19:13. However, it is also possible that Paul is here referring to a text in one of the Gospels. His wording is almost identical to what Jesus said as recorded at Lu 10:7. Luke wrote his Gospel about 56-58 C.E., and Paul apparently wrote this letter to Timothy sometime between 61 and 64 C.E. (Paul’s quote is also similar to the wording found at Mt 10:10, written c. 41 C.E.) Therefore, this may be an early example of a Bible writer’s quoting from a Gospel, confirming that it is inspired Scripture.​—Compare 1Co 9:14, where Paul refers to what the Lord Jesus commanded; see also study note on 1Co 12:10.

5:19

an accusation: An elder in the congregation might be accused of a serious violation of Scriptural standards; if substantiated, such an accusation would mean that he is not “irreprehensible” or “free from accusation.” (1Ti 3:2; Tit 1:5, 7) In that case, he would no longer qualify to serve as an elder. Accusations involving serious sins might even lead to his being removed from the congregation.​—1Co 5:13; 6:9, 10.

an older man: Or “an elder.” The Greek word used here, pre·sbyʹte·ros, can be understood to refer to a man of advanced physical age or to one having authority and responsibility in the Christian congregation.​—See study notes on Ac 20:17; 1Ti 5:1.

on the evidence of two or three witnesses: Under inspiration, Paul applies this standard from the Mosaic Law to a specific instance​—an elder is accused of a serious violation of God’s law. (De 17:6; 19:15) This standard served to protect a faithful elder from accusations made by an individual who might attempt to slander him. Such slander could rob an innocent elder of his good reputation and jeopardize his assignment to care for the congregation. However, if the accusation is substantiated by “two or three witnesses,” the body of elders would take disciplinary action.

5:20

Reprove: As used in the Bible, the Greek term rendered “reprove” often conveys the idea of convincing someone that he has erred. A reproof is given with the positive goal of moving a person to acknowledge and correct his mistake. One dictionary says that the word includes the meaning “‘to set right,’ namely, ‘to point away from sin to repentance.’” It is discipline that is intended to educate. At Joh 16:8, the same Greek word is rendered “give . . . convincing evidence.”

before all onlookers: Lit., “in the sight of all.” Paul apparently means that the reproof should be given before all who were aware of the sinful course. In some cases, that would include the entire congregation. In other cases, “all onlookers” could refer to a smaller group of people who were in some way affected by the wrongdoing or who knew of it. Some “onlookers” might be eyewitnesses to an event. For example, Lu 8:47 says that when Jesus healed a woman, she “declared before all [lit., “in the sight of all”] the people why she touched” Jesus. The wording and context indicate that she spoke in front of those who heard Jesus ask: “Who touched me?” There is no indication that she made this confession before everyone in the large crowd or in the city.​—Lu 8:43-47.

those who practice sin: The Greek verb meaning “to sin” is here in a form that describes continuous action. It suggests, not just a single sin, but a course of sin that is ongoing. Some other translations similarly read “those who are sinning” or “those who persist in sin.”

as a warning to the rest: Lit., “that the rest may have fear.” These words describe the purpose of a reproof given publicly, “before all onlookers.” “The rest” to whom Paul refers are the onlookers who are thus helped to have a healthy fear of sin. The reproof helps them to see the need to avoid sin and the steps that can lead to sin.

5:21

I solemnly charge you: This weighty phrase translates a single Greek verb. One lexicon defines it as “to exhort with authority in matters of extraordinary importance.” (The same verb occurs in the Septuagint, for example at 1Sa 8:9 and 2Ch 24:19.) Paul has just commented on how cases involving elders who are accused of wrongdoing should be handled; he then emphasizes the need to reprove those who practice sin. Because these matters are so serious, he charges Timothy before God and Christ Jesus, providing a sobering reminder that what takes place even in private discussion among appointed men is plainly visible to the highest authorities of all.​—Ro 2:16; Heb 4:13.

the chosen angels: Faithful angels are chosen by God to serve before him as his ministers, unlike the wicked angels that God has rejected. (Jude 6) Further, some faithful angels are chosen to protect God’s servants on earth, to oversee the preaching work, and to report to Jehovah and Jesus about what they observe.​—Heb 1:14; Re 14:6; see study note on Mt 18:10.

without any prejudice or partiality: Paul warns against two types of misjudgment. Prejudice involves judging a person negatively in advance. Partiality suggests showing a person excessive or undue favor, perhaps because of personal friendship.

5:22

Never lay your hands hastily on any man: Timothy had apparently been granted authority to appoint overseers by laying his hands on them. (See Glossary, “Lay hands on,” and study note on Ac 6:6.) Timothy was not to appoint any man “hastily”; he was to appoint a man only after carefully considering whether the man was truly qualified. (1Ti 3:1-7) Appointed men had considerable influence, so it was important that Timothy heed Paul’s counsel. Otherwise, Timothy could become a sharer in the sins of others, that is, bear a measure of responsibility for whatever wrongs an unqualified man might commit.

5:23

take a little wine: In Paul’s day, wine was known as an effective medicine. For example, it was used to relieve digestive problems and to treat wounds. (See study note on Lu 10:34.) In giving this advice, Paul showed a fatherly concern for Timothy, who was willing to persevere in God’s service despite his “frequent cases of sickness.” Both ancient and modern sources confirm the medicinal value of wine. Greek physician Hippocrates of Kos (c. 460-370 B.C.E.) recommended that as part of “the most reliable medicine,” “a little wine” be given to “a man whose constitution is not strong, but weaker than the average.” Aulus Cornelius Celsus, a Roman medical writer of the first century C.E., noted: “If anyone suffers from his stomach, . . . on an empty stomach he should not drink water but hot wine.”

6:1

under the yoke of slavery: Lit., “slaves under a yoke.” The word “yoke” was often used figuratively to represent enslavement or servitude under the authority of an owner, or master. (Tit 2:9, 10; 1Pe 2:18; see Glossary, “Yoke.”) In the Roman Empire, there were many slaves, including some Christians. Jesus’ followers neither endorsed nor criticized the secular institution of slavery. (1Co 7:20, 21) Jesus himself did not engage in social reform, and he said that his followers would likewise be “no part of the world.” (Joh 17:14) Instead, Jesus preached about God’s Kingdom, which would eventually eliminate all forms of oppression and injustice.​—See study note on Joh 18:36; see also Media Gallery, “Common Duties of a Slave.”

keep on considering their owners worthy of full honor: Paul encourages Christians who were slaves to respect their owners, or masters. A slave’s attitude could be seen in his actions, whether he was conscientious in doing his work. His not respecting his owner would imply that Christian teachings had made no real change in the slave’s life. Such a poor example would bring reproach on God’s name.​—Col 3:22, 23; see study notes on Eph 6:5, 6.

6:2

those having believing owners: Here Paul discusses the situation in which both slave and owner were Christians. As “joint heirs with Christ,” they enjoyed an equal standing before God. (Ro 8:17) That is why Paul urges a Christian slave not to take advantage of his owner​—who was also his spiritual brother​—by failing to do his best. Rather, out of love for his brother, the slave should be all the more faithful and diligent in his service. At the same time, a believing owner was under obligation to deal fairly with his slave.​—Eph 6:9; Col 4:1.

6:3

the wholesome instruction: Paul here refers to the teachings of the Lord Jesus Christ. Since everything Jesus taught is in agreement with the rest of the Scriptures, the expression “wholesome [or, “healthful; beneficial”] instruction” can by extension refer to all Bible teachings.​—See study note on 2Ti 1:13.

godly devotion: For a discussion of the expression “godly devotion,” see study note on 1Ti 4:7; see also study note on 1Ti 2:2.

6:4

He is obsessed with arguments: The Greek verb for “is obsessed” literally means “to be sick,” but here it is used in a figurative sense. The phrase might be rendered: “He has an unhealthy fascination with arguments.” It stands in contrast with “the wholesome instruction” from Christ that Paul has just mentioned.​—See study note on 1Ti 6:3.

debates about words: Lit., “word battles.” Those “obsessed with arguments” often debate trivialities as a means to promote their own personal doctrines, not God’s glory. Such debates “give rise to envy, strife,” and can even lead to slander (Greek, bla·sphe·miʹa), that is, abusive speech that defames others.​—See study note on Col 3:8.

6:6

there is great gain in godly devotion: Paul uses the same Greek word (rendered “gain” and “means of gain”) in two consecutive sentences. In verse 5, he refers to corrupt false teachers who sought to use godly devotion as “a means of gain” to exploit the congregation. Perhaps they asked to be paid for the teaching they did, or they tried in other ways to obtain material advantages from others in the congregation. (2Ti 3:6; Tit 1:11; see study note on 2Co 2:17.) Or they may have taught that godly devotion was a way to become materially rich. In contrast, Paul speaks of a far greater “gain,” that is, the spiritual benefits that godly devotion brings to a Christian.

godly devotion: For a discussion of the expression “godly devotion,” see study note on 1Ti 4:7; see also study note on 1Ti 2:2.

along with contentment: Paul here links godly devotion with contentment, or “self-sufficiency,” a quality that stands in stark contrast with the materialistic ambitions of false teachers. (1Ti 6:8) Contentment brings joy and peace of mind to a servant of God.​—See study note on Php 4:11.

6:7

neither can we carry anything out: The thought that Paul expresses in this verse was commonly repeated in various forms in the ancient Greco-Roman world. However, centuries earlier, King Solomon was inspired to write: “Just as one came from his mother’s womb, naked will he go away . . . And he cannot carry away anything for all his hard work.” (Ec 5:15; see also Job 1:21; Ps 49:17.) Jesus made a similar point in his illustration about the rich man. (Lu 12:16-21) Using this sobering truth, Paul urges Christians to avoid greed and materialism and instead seek lasting contentment by pursuing godly devotion.​—1Ti 6:6, 8-10.

6:8

clothing: Or possibly, “shelter.” The Greek term literally means “covering.” In this verse, it seems to refer mainly to clothing, but it may also mean other types of covering or shelter, such as a house.

6:9

those who are determined to be rich: Paul is referring, not to those who have a passing wish to have more money, but to those who have their heart set on becoming wealthy. Their way of reasoning has become faulty, twisted by greed. Such a firm determination to acquire riches could affect anyone, rich or poor.

plunge men into destruction and ruin: Those who avidly pursue riches are likely to harm themselves physically, emotionally, and spiritually. The Greek word for “plunge” means to drag to the bottom, or to cause to sink. It is used in a literal sense at Lu 5:7, where a huge catch of fish is described as causing two boats to begin sinking. The word suggests that a person who is “determined to be rich” will inevitably “fall into temptation and . . . harmful desires” that drag him down, ruining his life by damaging his friendship with Jehovah.

6:10

the love of money: By calling this love “a root of all sorts of injurious things,” Paul may be alluding to a proverbial saying that was well-known in his day. He does not condemn money itself, which has practical value in this world. (Ec 7:12; 10:19) It is the love of money that is dangerous. In verse 5, Paul shows that some false teachers were driven by the love of money, so it is no wonder that he earlier specified that an overseer should not be “a lover of money.” (1Ti 3:1, 3 and study note) The Scriptures reveal other dangers of this love. It can never be satisfied. (Ec 5:10) Worse, it is a love that competes with and displaces love for God. (Mt 6:24; see study note on Lu 16:9.) Thus, the love of money is a root, or a cause, of a wide array of “injurious things”; it leads to the “pains” that Paul mentions next in this verse.

have stabbed themselves all over: Paul here uses a Greek verb that suggests piercing through completely as with repeated thrusts of a sharp weapon. His point is that Christians do themselves severe damage if they let the love of money become the driving force in their life. The result would be “many pains.”

many pains: The Greek word for “pain” can refer to strong emotional, mental, and spiritual pain and distress, perhaps related to pangs of conscience. The love of money certainly brought “many pains” to Judas Iscariot. That love dominated him, driving him to such extremes as theft and even the betrayal of Jesus Christ. (Mt 26:14-16; Joh 12:6) Judas fell from being a faithful apostle to becoming “the son of destruction.”​—See study note on Joh 17:12.

6:11

O man of God: Paul addresses Timothy as a “man of God,” an expression used only twice in the Christian Greek Scriptures, here and at 2Ti 3:17. However, in the Hebrew Scriptures, the expression “man of God” (or “man of the true God”) occurs some 70 times. It is used with reference to God’s prophets and other special representatives of God, for example, Moses (De 33:1), Samuel (1Sa 9:6, 10), David (Ne 12:24), Elijah (1Ki 17:18, 24), and Elisha (2Ki 4:7, 9). Paul may have used this expression to show Timothy that he had a God-given assignment to contend with the false teachers in the congregation in Ephesus. (1Ti 1:3, 4; 6:2b-10) Or Paul may have used it in a general sense to apply to a man or a woman who is fully dedicated to Jehovah and whose life and conduct is influenced by his inspired Word.​—See study note on 2Ti 3:17.

pursue: The Greek word rendered “pursue” means “to chase; to run after.” In a figurative sense, it involves striving to achieve or obtain something. Although he already had the qualities that Paul mentions, Timothy would need to continue to cultivate and to refine them, making this a lifelong pursuit. At the same time, Paul urges Timothy to flee, or run away from, what is bad, such as the snares associated with materialism. (1Ti 6:9, 10) Paul clearly sees materialism as harmful and godly qualities as beneficial. So he urges Timothy to flee the one and pursue the other.​—Mt 6:24; 1Co 6:18 and study note; 10:14; 2Ti 2:22.

pursue righteousness: In the list of qualities that Paul urges Timothy to pursue, the apostle mentions “righteousness” first. (See also 2Ti 2:22.) Timothy was already a dedicated, anointed Christian; as such, he had been “declared righteous.” (Ro 5:1) However, he still needed to work at being righteous by doing his best to adhere to God’s standards of what is right and what is wrong.​—See Glossary, “Righteousness”; see also study note on Eph 6:14.

godly devotion: For a discussion of the expression “godly devotion,” see study note on 1Ti 4:7; see also study note on 1Ti 2:2.

6:12

Fight the fine fight of the faith: The Greek verb and noun here rendered “fight” were used to refer to the struggling or contending for victory by athletes in their contests. (See study notes on Lu 13:24; 1Co 9:25.) Paul thus emphasizes that Christians must fight for their faith in Jehovah God, defending Christian truth as revealed in the Bible. This fight is truly a “fine,” or noble, struggle.​—See study notes on 2Ti 4:7.

the everlasting life: See study note on 1Ti 6:19.

6:13

as a witness . . . before Pontius Pilate: The Gospel accounts show that Christ Jesus gave a verbal witness to Pilate. (Mt 27:11; Joh 18:33-38) However, the expression public declaration may involve more than just what Jesus told Pilate in their brief dialogue. (See study note on Ro 10:9.) It is possible that Paul here refers to Jesus’ entire course of perseverance “as a witness” throughout his trial and death. Jesus’ outstanding example “as a witness” surely motivated Timothy to fulfill his assignment in Ephesus faithfully.

6:14

the manifestation of our Lord Jesus Christ: The Greek term rendered “manifestation” (e·pi·phaʹnei·a) is used in the Scriptures in the sense of a discernible evidence of something or a display of authority or power. It is used to refer to Jesus’ time on earth. (2Ti 1:10 and study note) The term is also used with regard to various events during his presence in royal power. (For example, see study note on 2Th 2:8.) In this context, “the manifestation” refers to a future appointed time when Jesus’ glorious and powerful position in heaven is clearly recognizable.​—Da 2:44; 7:13, 14; 1Ti 6:15; 2Ti 4:1.

6:15

the happy and only Potentate: The context and the wording strongly suggest that Paul is here referring to Jesus Christ. Paul has just mentioned “the manifestation of our Lord Jesus Christ.” (1Ti 6:14) Here he contrasts the Lord Jesus Christ with imperfect human rulers. The Greek word rendered “Potentate” (dy·naʹstes) could refer to a king, but also to a subordinate ruler under a king’s authority, such as a prince. The word fittingly describes Jesus, who rules as King under the authority of his Father, Jehovah. Jesus is the only Ruler to whom God has directly “given rulership, honor, and a kingdom,” in fulfillment of Da 7:14. Because Jesus’ rulership is unique, he may rightly be called the “only Potentate.” He is above any earthly king or lord, including the kings who ruled in Jehovah’s name in ancient Jerusalem. Thus Jesus is King and Lord over them all.​—Compare Re 17:14; 19:16.

happy: Jesus is supremely “happy,” or blessed, as the Potentate in that he enjoys the blessing and favor of Jehovah God. (Php 2:9-11) As “the image of the invisible God,” Jesus also perfectly reflects the joy of his Father, “the happy God.”​—Col 1:15; 1Ti 1:11 and study note; compare Pr 8:30, 31.

6:16

the one alone having immortality: Here Paul further explains how Jesus differs from any other potentate, king, or lord. (See study note on 1Ti 6:15.) Jehovah resurrected his Son to immortal life as a spirit. (Ro 6:9; 1Pe 3:18) No king or lord before him had ever received such a gift, so Jesus was alone in that sense, superior to all imperfect human rulers.​—See study note on 1Co 15:53.

who dwells in unapproachable light: After his ascension to heaven, Jesus “sat down at the right hand of God.” (Heb 10:12) He dwells with the Source of all light and life. (Ps 36:9) And Jesus’ own glory is such that no flesh-and-blood human can see or approach it. Jesus told his disciples that they would see him again, but this would happen only after they were resurrected to heaven as spirit creatures. Then they would see him in all his God-given glory.​—Joh 13:36; 14:19; 17:24.

Amen: See study note on Ro 1:25.

6:17

Instruct: Or “Command; Order.”​—See study note on 1Ti 1:5.

those who are rich in the present system of things: Because Satan controls the present unrighteous system of things, people are often under pressure to become materialistic. Paul thus warns wealthy Christians to be on guard. (Ro 12:2; 2Co 4:4) Jesus taught that this system of things would be replaced by a future one under the rule of God’s Kingdom. (Mr 10:30 and study note; Lu 18:29, 30) Paul likewise taught about a system of things “to come.” (Eph 1:21; 2:7) Therefore, he encourages Christians to focus on that coming system of things by “safely treasuring up for themselves a fine foundation for the future.”​—1Ti 6:19.

the present system of things: Or “the present age.” Here Paul is referring to the unrighteous system of things of which Satan is the ruler.​—See study notes on Mt 13:22; 2Co 4:4; Ga 1:4.

not to be arrogant: The Greek word for “arrogant” could also be rendered “haughty.” Paul encourages wealthy Christians to keep a balanced view of material riches. A person who is rich may feel that his wealth makes him superior. However, in Jehovah’s view, material assets do not make one person better than another.​—Pr 22:2; Mt 8:20; Jas 2:5.

to place their hope, not on uncertain riches: A wealthy person may think that his riches offer him true security. But Paul points out that material riches are, in fact, unreliable and uncertain. They can become a temptation and a snare (1Ti 6:9); they can fail suddenly and unexpectedly (Pr 18:11; 23:4, 5).

who richly provides us with all the things we enjoy: In this verse and the following one, Paul uses a play on words. First he says that “those who are rich” should place their hope, not on “uncertain riches,” but on God. Then he reminds Christians that God is the Source of all good things and that he “richly,” or generously, provides these things for their enjoyment. Of course, it is especially what Jehovah provides for them spiritually that brings them the greatest joy, fulfillment, and security. (Mt 6:19-21, 33) Finally Paul encourages Christians “to be rich in fine works,” so that they may “get a firm hold on the real life.”​—1Ti 6:18, 19.

6:19

the real life: Paul uses wording similar to that found at 1Ti 6:12, where he urged Timothy: “Get a firm hold on the everlasting life for which you were called.” So “the real life” that Paul mentions here and “the everlasting life” apparently mean the same thing. (See study note on Joh 14:6.) Both Paul and Timothy understood that Jehovah, the Source of life, originally intended for humans to enjoy a peaceful and fulfilling life on earth forever. (Ge 1:28; 2:15-17) Compared with that, a life that is brief and full of troubles, sickness, and loss is futile and frustrating. (Job 14:1, 2; Ps 103:15, 16; Ec 1:2) These factors make both life and material possessions uncertain. Paul wanted his fellow Christians living “in the present system of things” to treasure the prospect of attaining “the real life,” eternal life full of joy and peace.​—1Ti 6:17.

6:20

guard what has been entrusted to you: Here Paul includes the Scriptural truths with which Timothy was entrusted. (1Th 2:4; 2Ti 1:14; compare Ro 3:2 and study note.) The term rendered “what has been entrusted” was sometimes used of valuables deposited in a bank. It could also denote objects given to someone to care for, which is how it is used in the Greek Septuagint. (Le 6:2, 4 [5:21, 23, LXX]) Timothy was to guard the sacred message, not by locking it away for safekeeping, but by passing it along carefully and accurately when teaching. (2Ti 2:2) He would thus help guard, or protect, precious truths from being changed or corrupted by promoters of “empty speeches” and “the falsely called ‘knowledge.’”

empty speeches: Lit., “empty sounds.” Here Paul uses a Greek expression that denotes “talk that has no value,” and some Bible translations have rendered it “empty chatter” and “pointless discussions.” Such speech was based on speculation rather than on solid truths from God’s Word. It was empty in that it was of no value in building faith. (1Ti 1:6; 2Ti 4:4; Tit 3:9) Even worse, such chatter or discussion would often violate what is holy, that is, it would be profane or irreverent. Those who were involved in such discussions substituted the truths of God’s Word with the mere thoughts of men. Paul warned Timothy to have nothing to do with such speech.​—1Ti 4:7 and study note; 2Ti 2:16.

the falsely called “knowledge”: The “knowledge” Paul refers to is not fit to be called knowledge; he asserts that it is a mere sham. It finds no support in God’s Word. In fact, it contains contradictions, conflicting ideas or arguments and, even worse, ideas that contradict inspired writings. In this letter, Paul has repeatedly warned Timothy of the divisive, empty words of false teachers, who make a show of their learning and seek to influence the congregation. (1Ti 1:4, 7; 4:1-3, 7; 6:3-6) False ideas about “knowledge” (Greek, gnoʹsis) persisted. In the second century C.E., some groups of apostate Christians were known for calling themselves Gnostics, that is, “those possessing knowledge.”​—See study note on Joh 1:14.