1 Timothy 6 | King James Version

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Chapter Explanation

Explanations (0)

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1 Timothy 6:1
Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and [his] doctrine be not blasphemed.

Author: The Apostolic Constitutions
AD: 375

The Apostolic Constitutions

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: Ignatius of Antioch
Rank: Bishop
AD: 108

Ignatius of Antioch

1 Timothy 6

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1 Timothy 6:2
And they that have believing masters, let them not despise [them], because they are brethren; but rather do [them] service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.

Author: The Apostolic Constitutions
AD: 375

The Apostolic Constitutions

1 Timothy 6

As though he had said, If you are thought worthy of so great a benefit, as to have your masters for your brethren, on this account you ought more especially to submit. Going before to judgment. This he had said, implying that of evil actions here some are concealed, and some are not; but there neither the good nor the bad can be concealed. And what is that going before to judgment? When one commits offenses that already condemn him, or when he is incorrigible, and when one thinks to set him right and cannot succeed. What then? What is the use of mentioning this? Because if here any escape detection, they will not hereafter. There all things are laid open; and this is the greatest consolation to those who do well. Then because he had said, Do nothing by partiality, as if under the necessity of interpreting it, he adds, As many servants as are under the yoke. But you will say, What has a Bishop to do with this? Much surely, for it is his office to exhort and to teach these too. And here he makes excellent regulations with respect to them. For we see him everywhere commanding the servants rather than their masters, showing them the ways of submission, and treating them with great regard. He exhorts them therefore to submit with great meekness. But the masters he recommends to forbear the use of terror. Forbearing threatening Ephesians 6:9, he says. And why does he thus command? In the case of unbelievers, naturally, because it would have been unreasonable to address those who would pay no heed to him; but where believers were concerned, what was his reason? Because masters contribute greater benefits to their servants, than servants to their masters. For the former furnish the money to purchase for them sufficient food and clothing; and bestow much care upon them in other respects, so that the masters pay them the larger service, which is here intimated, when he says, they are faithful and beloved, partakers of the benefit. They suffer much toil and trouble for your repose, ought they not in return to receive much honor from their servants? Moral. But if he exhorts servants to render such implicit obedience, consider what ought to be our disposition towards our Master, who brought us into existence out of nothing, and who feeds and clothes us. If in no other way then, let us render Him service at least as our servants render it to us. Do not they order their whole lives to afford rest to their masters, and is it not their work and their life to take care of their concerns? Are they not all day long engaged in their masters' work, and only a small portion of the evening in their own? But we, on the contrary, are ever engaged in our own affairs, in our Master's hardly at all, and that too, though He needs not our services, as masters need those of their servants, but those very acts redound to our own benefit. In their case the master is benefited by the ministry of the servant, but in ours the ministry of the servant profits not the Master, but is beneficial on the other hand to the servant. As the Psalmist says, My goods are nothing unto You. Psalm 16:2 For say, what advantage is it to God, that I am just, or what injury, that I am unjust? Is not His nature incorruptible, incapable of injury, superior to all suffering? Servants having nothing of their own, all is their masters', however rich they may be. But we have many things of our own. And it is not merely so great honor, that we enjoy from the King of the universe. What master ever gave his own son for his servant? No one, but all would rather choose to give their servants for their sons. Here on the contrary, He spared not His own Son, but gave Him up for us all, for His enemies who hated Him. Servants, though very hard service is exacted of them, are not impatient; at least, not the well-disposed. But how many times do we utter discontent? The master promises to his servants nothing like what God promises to us; but what? Freedom here, which is often worse than bondage; for it is often embittered by famine beyond slavery itself. Yet this is their greatest boon. But with God there is nothing temporal, nothing mortal; but what? Would you learn? Listen then, He says, Henceforth I call you not servants. You are my friends. John 15:13-14 Beloved, let us be ashamed, let us fear. Let us only serve our Master, as our servants serve us. Rather not even the smallest portion of service do we render! Necessity makes them philosophers. They have only food and lodging; but we, possessing much and expecting more, insult our Benefactor with our luxury. If from nothing else, from them at least let us learn the rules of philosophy. The Scripture is wont to send men not even to servants, but to irrational creatures, as when it bids us imitate the bee and the ant. But I advise you but to imitate servants: only so much as they do from fear of their masters, let us do from the fear of God; for I cannot find that you do even this. They receive many insults from fear of us, and endure them in silence with the patience of philosophers. Justly or unjustly they are exposed to our violence, and they do not resist, but entreat us, though often they have done nothing wrong. They are contented to receive no more and often less than they need; with straw for their bed, and only bread for their food, they do not complain or murmur at their hard living, but through fear of us are restrained from impatience. When they are entrusted with money, they restore it all. For I am not speaking of the worthless, but of the moderately good. If we threaten them, they are at once awed. Is not this philosophy? For say not they are under necessity, when you too are under a necessity in the fear of hell. And yet do you not learn wisdom, nor render to God as much honor, as you receive from your servants. Of your servants each has the apartment assigned to him by your rules, and he does not invade that of his neighbor, nor do any injury from a desire of more than he has. This forbearance the fear of their master enforces among domestics, and seldom will you see a servant robbing or injuring a fellow-servant. But among free men it is quite the reverse. We bite and devour one another. We fear not our Master: we rob and plunder our fellow-servants, we strike them in His very sight. This the servant will not do; if he strikes, it is not when his master sees him; if he reviles, it is not when his master hears him. But we dare do anything, though God sees and hears it all. The fear of their master is ever before their eyes, the fear of our Master never before ours. Hence the subversion of all order, hence all is confusion and destruction. And we never take into consideration the offenses we have committed, but if our servants do amiss, we call them to a rigorous account for everything, even to the least misdemeanor. I say not this to make servants remiss, but to chide our supineness, to rouse us from our sloth, that we may serve our God with as much zeal as servants do their master; our Maker, as faithfully as our fellow-creatures serve us, from whom they have received no such gift. For they too are free by nature. To them also it was said, Let them have dominion over the fishes. Genesis 1:26 For this slavery is not from nature: it is the result of some particular cause, or circumstances. Yet, notwithstanding, they pay us great honor; and we with great strictness exact services from them, while to God we hardly render the smallest portion, though the advantage of it would redound to ourselves. For the more zealously we serve God, the greater gainers we shall be. Let us not then deprive ourselves of such important benefits. For God is self-sufficient, and wants nothing; the recompense and the advantage reverts altogether to us. Let us therefore, I beseech you, be so affected, as serving not God but ourselves, and with fear and trembling let us serve Him, that we may obtain the promised blessings, through Jesus Christ our Lord, with whom, etc.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: Hippolytus of Rome
Rank: Author
AD: 235

Hippolytus of Rome

1 Timothy 6

Author: Clement Of Alexandria
Rank: Author
AD: 215

Clement Of Alexandria

1 Timothy 6

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1 Timothy 6:3
If any man teach otherwise, and consent not to wholesome words, [even] the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;

Author: Tertullian of Carthage
Rank: Author
AD: 220

Tertullian of Carthage

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: Ignatius of Antioch
Rank: Bishop
AD: 108

Ignatius of Antioch

1 Timothy 6

Author: Cyprian of Carthage
Rank: Bishop
AD: 258

Cyprian of Carthage

1 Timothy 6

Author: Clement Of Alexandria
Rank: Author
AD: 215

Clement Of Alexandria

1 Timothy 6

Author: Alexander of Alexandria
AD: 250

Alexander of Alexandria

1 Timothy 6

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1 Timothy 6:4
He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,

Author: Tertullian of Carthage
Rank: Author
AD: 220

Tertullian of Carthage

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: Irenaeus of Lyons
Rank: Bishop
AD: 202

Irenaeus of Lyons

1 Timothy 6

Author: Irenaeus of Lyons
Rank: Bishop
AD: 202

Irenaeus of Lyons

1 Timothy 6

Author: Gregory the Theologian
AD: 390

Gregory the Theologian

1 Timothy 6

Author: Clement Of Alexandria
Rank: Author
AD: 215

Clement Of Alexandria

1 Timothy 6

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1 Timothy 6:5
Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

Author: Malchion
Posted on: 2022-11-13

Malchion

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: Jerome
Rank: Priest
AD: 420

Jerome

1 Timothy 6

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1 Timothy 6:6
But godliness with contentment is great gain.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: Cyprian of Carthage
Rank: Bishop
AD: 258

Cyprian of Carthage

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

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1 Timothy 6:7
For we brought nothing into [this] world, [and it is] certain we can carry nothing out.

Author: Polycarp of Smyrna
Rank: Bishop
AD: 155

Polycarp of Smyrna

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: Cyprian of Carthage
Rank: Bishop
AD: 258

Cyprian of Carthage

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

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1 Timothy 6:8
And having food and raiment let us be therewith content.

Author: The Apostolic Constitutions
AD: 375

The Apostolic Constitutions

1 Timothy 6

Author: Tertullian of Carthage
Rank: Author
AD: 220

Tertullian of Carthage

1 Timothy 6

Author: Lucius Caecilius Firmianus Lactantius
AD: 320

Lucius Caecilius Firmianus Lactantius

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Cassian
Rank: Monk
AD: 435

John Cassian

1 Timothy 6

Author: Jerome
Rank: Priest
AD: 420

Jerome

1 Timothy 6

Author: Cyril of Jerusalem
AD: 386

Cyril of Jerusalem

1 Timothy 6

Author: Basil the Great
Rank: Bishop
AD: 379

Basil the Great

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

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1 Timothy 6:9
But they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: Cyprian of Carthage
Rank: Bishop
AD: 258

Cyprian of Carthage

1 Timothy 6

Author: Cyprian of Carthage
Rank: Bishop
AD: 258

Cyprian of Carthage

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

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1 Timothy 6:10
For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

Author: Urbanus I
AD: 230

Urbanus I

1 Timothy 6

Author: Tertullian of Carthage
Rank: Author
AD: 220

Tertullian of Carthage

1 Timothy 6

Author: Polycarp of Smyrna
Rank: Bishop
AD: 155

Polycarp of Smyrna

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: Gregory of Nyssa
Rank: Bishop
AD: 394

Gregory of Nyssa

1 Timothy 6

Author: Clement Of Rome
Rank: Bishop
AD: 99

Clement Of Rome

1 Timothy 6

Author: Clement Of Alexandria
Rank: Author
AD: 215

Clement Of Alexandria

1 Timothy 6

Author: Clement Of Alexandria
Rank: Author
AD: 215

Clement Of Alexandria

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

Ambrosius von Mailand

1 Timothy 6

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

Ambrosius von Mailand

1 Timothy 6

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1 Timothy 6:11
But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

Author: Peter of Alexandria
AD: 311

Peter of Alexandria

1 Timothy 6

Author: Lucius Caecilius Firmianus Lactantius
AD: 320

Lucius Caecilius Firmianus Lactantius

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: Clement Of Rome
Rank: Bishop
AD: 99

Clement Of Rome

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

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1 Timothy 6:12
Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

Author: Tertullian of Carthage
Rank: Author
AD: 220

Tertullian of Carthage

1 Timothy 6

Fight the good fight of faith, lay hold on eternal life. Lo, there is your reward, whereunto you are also called, and hast professed a good profession, in hope of eternal life, before many witnesses. That is, do not put that confidence to shame. Why do you labor to no profit? But what is the temptation and snare, which he says, those that would be rich fall into? It causes them to err from the faith, it involves them in dangers, it renders them less intrepid. Foolish desires, he says. And is it not a foolish desire, when men like to keep idiots and dwarfs, not from benevolent motives, but for their pleasure, when they have receptacles for fishes in their halls, when they bring up wild beasts, when they give their time to dogs, and dress up horses, and are as fond of them as of their children? All these things are foolish and superfluous, nowise necessary, nowise useful. Foolish and hurtful lusts! What are hurtful lusts? When men live unlawfully, when they desire what is their neighbor's, when they do their utmost in luxury, when they long for drunkenness, when they desire the murder and destruction of others. From these desires many have aimed at tyranny, and perished. Surely to labor with such views is both foolish and hurtful. And well has he said, They have erred from the faith. Covetousness attracting their eyes to herself, and gradually stealing away their minds, suffers them not to see their way. For as one walking on the straight road, with his mind intent on something else, proceeds on his way indeed, but, often without knowing it, passes by the very city to which he was hastening, his feet plying on at random and to no purpose: such like a thing is covetousness. They have pierced themselves through with many sorrows. Do you see what he means by that word pierced? What he means to express by the allusion is this. Desires are thorns, and as when one touches thorns, he gores his hand, and gets him wounds, so he that falls into these lusts will be wounded by them, and pierce his soul with griefs. And what cares and troubles attend those who are thus pierced, it is not possible to express. Therefore he says, Flee these things, and follow after righteousness, godliness, faith, love, patience, meekness. For meekness springs from love. Fight the good fight. Here he commends his boldness and manliness, that before all he confidently made profession, and he reminds him of his early instruction. Lay hold on eternal life. There is need not only of profession, but of patience also to persevere in that profession, and of vehement contention, and of numberless toils, that you be not overthrown. For many are the stumbling-blocks, and impediments, therefore the way is strait and narrow. Matthew 7:14 It is necessary therefore to be self-collected, and well girt on every side. All around appear pleasures attracting the eyes of the soul. Those of beauty, of wealth, of luxury, of indolence, of glory, of revenge, of power, of dominion, and these are all fair and lovely in appearance, and able to captivate those who are unsteady, and who do not love the truth. For truth has but a severe and uninviting countenance. And why? Because the pleasures that she promises are all future, whereas the others hold out present honors and delights, and repose; though all are false and counterfeit. To these therefore adhere gross, effeminate, unmanly minds, indisposed to the toils of virtue. As in the games of the heathens, he who does not earnestly covet the crown, may from the first give himself up to revellings and drunkenness, and so do in fact the cowardly and unmanly combatants, while those who look steadfastly to the crown sustain blows without number. For they are supported and roused to action by the hope of future reward. Moral. Let us then flee from this root of all evils, and we shall escape them all. The love of money, he says, is the root; thus says Paul, or rather Christ by Paul, and let us see how this is. The actual experience of the world testifies it. For what evil is not caused by wealth, or rather not by wealth, but by the wicked will of those who know not how to use it? For it is possible to use wealth in well doing, and even through means of it to inherit the kingdom. But now what was given us for the relief of the poor, to make amends for our past sins, to win a good report, and to please God, this we employ against the poor and wretched, or rather against our own souls, and to the high displeasure of God. For as for the other, a man robs him of his wealth, and reduces him to poverty, but himself to death; and him he causes to pine in penury here, but himself in that eternal punishment. Are they equal sufferers, think you? What evils then does it not cause! What fraudulent practices, what robberies! What miseries, enmities, contentions, battles! Does it not stretch forth its hand even to the dead, nay, to fathers, and brethren? Do not they who are possessed by this passion violate the laws of nature, and the commandments of God? In short everything? Is it not this that renders our courts of justice necessary? Take away therefore the love of money, and you put an end to war, to battle, to enmity, to strife and contention. Such men ought therefore to be banished from the world, as wolves and pests. For as opposing and violent winds, sweeping over a calm sea, stir it up from its foundations, and mingle the sands of the deep with the waves above, so the lovers of wealth confound and unsettle everything. The covetous man never knows a friend: a friend, did I say? He knows not God Himself, driven mad, as he is, by the passion of avarice. Do you not see the Titans going forth sword in hand? This is a representation of madness. But the lovers of money do not counterfeit, they are really mad, and beside themselves; and if you could lay bare their souls, you would find them armed in this way not with one or two swords, but with thousands, acknowledging no one, but turning their rage against all; flying and snarling at all, slaughtering not dogs, but the souls of men, and uttering blasphemies against heaven itself. By these men all things are subverted, and ruined by their madness after wealth. For whom indeed, whom I should accuse, I know not! It is a plague that so seizes all, some more, some less, but all in a degree. Like a fire catching a wood, that desolates and destroys all around, this passion has laid waste the world. Kings, magistrates, private persons, the poor, women, men, children, are all alike affected by it. As if a gross darkness had overspread the earth, no one is in his sober senses. Yet we hear, both in public and private, many declamations against covetousness, but no one is mended by them. What then is to be done? How shall we extinguish this flame? For though it has risen up to heaven itself, it is to be extinguished. We have only to be willing, and we shall be able to master the conflagration. For as by our will it has got head, so it may be brought under by our will. Did not our own choice cause it, and will not the same choice avail to extinguish it? Only let us be willing. But how shall that willingness be engendered? If we consider the vanity and the unprofitableness of wealth, that it cannot depart hence with us, that even here it forsakes us, and that while it remains behind, it inflicts upon us wounds that depart along with us. If we see that there are riches There, compared to which the wealth of this world is more despicable than dung. If we consider that it is attended with numberless dangers, with pleasure that is temporary, pleasure mingled with sorrow. If we contemplate aright the true riches of eternal life, we shall be able to despise worldly wealth. If we remember that it profits nothing either to glory, or health, or any other thing; but on the contrary drowns men in destruction and perdition. If you consider that here you are rich, and hast many under you, but that when you depart hence, you will go naked and solitary. If we often represent these things to ourselves, and listen to them from others, there will perhaps be a return to a sound mind, and a deliverance from this dreadful punishment. Is a pearl beautiful? Yet consider, it is but sea water, and was once cast away in the bosom of the deep. Are gold and silver beautiful? Yet they were and are but dust and ashes. Are silken vestments beautiful? Yet they are nothing but the spinning of worms. This beauty is but in opinion, in human prejudice, not in the nature of the things. For that which possesses beauty from nature, need not any to point it out. If you see a coin of brass that is but gilded over, you admire it at first, fancying that it is gold; but when the cheat is shown to you by one who understands it, your wonder vanishes with the deceit. The beauty therefore was not in the nature of the thing. Neither is it in silver; you may admire tin for silver, as you admired brass for gold, and you need some one to inform you what you should admire. Thus our eyes are not sufficient to discern the difference. It is not so with flowers, which are much more beautiful. If you see a rose, you need no one to inform you, you can of yourself distinguish an anemone, and a violet, or a lily, and every other flower. It is nothing therefore but prejudice. And to show, that this destructive passion is but a prejudice; tell me, if the Emperor were pleased to ordain that silver should be of more value than gold, would you not transfer your love and admiration to the former? Thus we are everywhere under the influence of covetousness and opinion. And that it is so, and that a thing is valued for its rarity, and not for its nature, appears hence. The fruits that are held cheap among us are in high esteem among the Cappadocians, and among the Serians even more valuable than the most precious among us, from which country these garments are brought; and many such instances might be given in Arabia and India, where spices are produced, and where precious stones are found. Such preference therefore is nothing but prejudice, and human opinion. We act not from judgment, but at random, and as accident determines. But let us recover from this intoxication, let us fix our view upon that which is truly beautiful, beautiful in its own nature, upon godliness and righteousness; that we may obtain the promised blessings, through the grace and lovingkindness of Jesus Christ our Lord, with whom, etc.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: Basil the Great
Rank: Bishop
AD: 379

Basil the Great

1 Timothy 6

Author: Athanasius the Apostolic
Rank: Pope
AD: 373

Athanasius the Apostolic

1 Timothy 6

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

Ambrosius von Mailand

1 Timothy 6

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1 Timothy 6:13
I give thee charge in the sight of God, who quickeneth all things, and [before] Christ Jesus, who before Pontius Pilate witnessed a good confession;

Author: Tertullian of Carthage
Rank: Author
AD: 220

Tertullian of Carthage

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

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1 Timothy 6:14
That thou keep [this] commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:

Author: Tertullian of Carthage
Rank: Author
AD: 220

Tertullian of Carthage

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

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1 Timothy 6:15
Which in his times he shall shew, [who is] the blessed and only Potentate, the King of kings, and Lord of lords;

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: Gregory the Theologian
AD: 390

Gregory the Theologian

1 Timothy 6

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

Ambrosius von Mailand

1 Timothy 6

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1 Timothy 6:16
Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom [be] honour and power everlasting. Amen.

Author: The Apostolic Constitutions
AD: 375

The Apostolic Constitutions

1 Timothy 6

Author: Tertullian of Carthage
Rank: Author
AD: 220

Tertullian of Carthage

1 Timothy 6

Author: Tertullian of Carthage
Rank: Author
AD: 220

Tertullian of Carthage

1 Timothy 6

Author: Methodius of Olympus
Rank: Bishop
AD: 311

Methodius of Olympus

1 Timothy 6

Author: Methodius of Olympus
Rank: Bishop
AD: 311

Methodius of Olympus

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: Hippolytus of Rome
Rank: Author
AD: 235

Hippolytus of Rome

1 Timothy 6

Author: Gregory the Theologian
AD: 390

Gregory the Theologian

1 Timothy 6

Author: Gregory of Nyssa
Rank: Bishop
AD: 394

Gregory of Nyssa

1 Timothy 6

Author: Clement Of Alexandria
Rank: Author
AD: 215

Clement Of Alexandria

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

Ambrosius von Mailand

1 Timothy 6

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

Ambrosius von Mailand

1 Timothy 6

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1 Timothy 6:17
Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;

Author: The Apostolic Constitutions
AD: 375

The Apostolic Constitutions

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Cassian
Rank: Monk
AD: 435

John Cassian

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

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1 Timothy 6:18
That they do good, that they be rich in good works, ready to distribute, willing to communicate;

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

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1 Timothy 6:19
Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

1 Timothy 6

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1 Timothy 6:20
O Timothy, keep that which is committed to thy trust, avoiding profane [and] vain babblings, and oppositions of science falsely so called:

Author: Tertullian of Carthage
Rank: Author
AD: 220

Tertullian of Carthage

1 Timothy 6

Author: Tertullian of Carthage
Rank: Author
AD: 220

Tertullian of Carthage

1 Timothy 6

Author: Nicetas of Remesiana
AD: 414

Nicetas of Remesiana

1 Timothy 6

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

Author: John Cassian
Rank: Monk
AD: 435

John Cassian

1 Timothy 6

Author: Jerome
Rank: Priest
AD: 420

Jerome

1 Timothy 6

Author: Irenaeus of Lyons
Rank: Bishop
AD: 202

Irenaeus of Lyons

1 Timothy 6

Author: Hippolytus of Rome
Rank: Author
AD: 235

Hippolytus of Rome

1 Timothy 6

Author: Eusebius of Caesarea
AD: 339

Eusebius of Caesarea

1 Timothy 6

Author: Cyril of Jerusalem
AD: 386

Cyril of Jerusalem

1 Timothy 6

Author: Clement Of Alexandria
Rank: Author
AD: 215

Clement Of Alexandria

1 Timothy 6

Author: Clement Of Alexandria
Rank: Author
AD: 215

Clement Of Alexandria

1 Timothy 6

Author: Basil the Great
Rank: Bishop
AD: 379

Basil the Great

1 Timothy 6

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1 Timothy 6:21
Which some professing have erred concerning the faith. Grace [be] with thee. Amen.

You see how again he commands Timothy not even to meet them. Avoiding opposition. There are therefore oppositions to which we ought not to vouchsafe an answer, because they turn men from faith, and do not suffer one to be firmly established or fixed in it. Let us not then pursue this science, but adhere to faith, that unshaken rock. For neither floods nor winds assailing will be able to harm us, since we stand on the rock immovable. Thus even in this life, if we choose Him, Who is truly the foundation, we stand, and no harm assails us. For what can hurt him who has chosen the riches, the honor, the glory, the pleasure of the life to come? They are all firm, in them there is no variableness; all things here subject to reverse, and are for ever changing. For what would you have? glory? The Psalmist says, His glory shall not descend after him. Psalm 49:17 And often it abides not with him while he lives. But it is not so with virtue, all things which pertain to her are permanent. Here, he who obtains glory from his office, upon another succeeding to his office, becomes a private man and inglorious. The rich man is reduced to poverty by the attack of robbers, or the snares of sycophants and knaves. It is not so with Christians. The temperate man, if he take heed to himself, will not be robbed of his virtue. He who rules himself, cannot become a common man and a subject. And that this rule is superior to any other, will appear upon examination. For of what advantage, tell me, is it to reign over nations of our fellow-men, and to be the slaves of our own passions? Or what are we the worse for having no one under our rule, if we are superior to the tyranny of the passions? That indeed is Freedom, that is Rule, that is Royalty and Sovereignty. The contrary is slavery, though a man be invested with countless diadems. For when a multitude of masters sway him from within, the love of money, the love of pleasure, and anger, and other passions, what avails his diadem? The tyranny of those passions is more severe, when not even his crown has power to deliver him from their subjection. As if one who had been a king should be reduced to slavery by barbarians, and they wishing to show their power the more absolutely, should not strip him of his purple robe and his diadem, but oblige him to work in them, and to perform all menial offices, to draw water, and to cook their food, that his disgrace and their honor might be the more apparent: so do our passions domineer over us more barbarously than any barbarians. For he that despises them can despise the barbarians too; but he that submits to them, will suffer more severely than from barbarians. The barbarian, when his power prevails, may afflict the body, but these passions torture the soul, and lacerate it all over. When the barbarian has prevailed, he delivers one to temporal death, but these to that which is to come. So that he alone is the free man, who has his freedom in himself; and he who submits to these unreasonable passions, is the slave. No master, however inhuman, imposes such severe and inhuman commands. They say to him, in effect, Disgrace your soul without end or object—offend your God—be deaf to the claims of nature; though it be your father or your mother, be not ashamed to set yourself against them. Such are the commands of avarice. Sacrifice to me, she says, not calves, but men. The prophet indeed says, Sacrifice men, for the calves have failed. Hosea 13:2, Septuagint But avarice says, Sacrifice men, though there are yet calves. Sacrifice those who have never injured you, yea slay them, though they have been your benefactors. Or again, Be at war, and go about as the common enemy of all, of nature herself, and of God. Heap up gold, not that you may enjoy it, but that you may keep it, and work greater torture to yourself. For it is not possible that the lover of money should be able to enjoy it, since he fears lest his gold should be diminished, lest his hoards should fail. Be watchful, it says, be suspicious of every one, even domestics and friends. Have an eye to the goods of other men. Though you see the poor man perishing with hunger, give him nothing; but strip him, if it be possible, even of his skin. Break your oaths, lie, swear. Be an accuser, a false informer. Refuse not, if it be necessary, to rush into fire, to submit to a thousand deaths, to perish with hunger, to struggle with disease. Does not avarice impose these laws? Be offensive and impudent, shameless and bold, villainous and wicked, ungrateful, unfeeling, unfriendly, faithless, devoid of affection, a parricide, a beast rather than a man. Surpass the serpent in bitterness, the wolf in rapacity. Exceed in brutality even the beast, nay should it be necessary to proceed even to the malignity of the devil, refuse not. Be a stranger to your benefactor. Does not avarice say all this, and is it not listened to? God on the contrary says, Be a friend to all, be gentle, beloved by all, give offense causelessly to no one. Honor your father and your mother. Win an honorable reputation. Be not a man, but an angel. Utter nothing immodest, nothing false, nor even think of it. Relieve the poor. Bring not trouble on yourself, by ravaging others. Be not bold nor insolent. God says this, but no one hearkens. Is not hell then justly threatened, and the fire, and the worm that dies not? How long are we thus to thrust ourselves down the precipice? How long are we to walk upon thorns, and pierce ourselves with nails, and be grateful for it? We subject ourselves to cruel tyrants, and refuse the gentle Master, who imposes nothing grievous, nor barbarous, nor burdensome, nor unprofitable, but all things such as are useful, and valuable, and beneficial. Let us then arouse ourselves, and be self-collected, and gather our forces. Let us love God as we ought, that we may obtain the blessings promised to those that love Him, through the grace and mercy of our Lord Jesus Christ, with whom, to the Father, etc.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

1 Timothy 6

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Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

King James Version

1 Timothy 6

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

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

3 If any man teach otherwise, and consent not to wholesome words, [even] the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;

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

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

6 But godliness with contentment is great gain.

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

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

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

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

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

12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

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

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

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

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

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

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

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

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

21 Which some professing have erred concerning the faith. Grace [be] with thee. Amen.

King James Version

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