My Kingdom is no part of this world: Jesus did not give a direct answer to Pilate’s question, “What did you do?” (Joh 18:35) Instead, he kept the focus on Pilate’s first question, “Are you the King of the Jews?” (Joh 18:33) In his short reply, Jesus three times mentioned the Kingdom in which he was to be installed as King. By saying that his Kingdom is “no part of this world,” Jesus made clear that the Kingdom is not from a human source. This harmonizes with earlier statements referring to “the Kingdom of the heavens” or “the Kingdom of God.” (Mt 3:2; Mr 1:15) Jesus had also said that his followers were “no part of the world,” that is, the unrighteous human society alienated from God and his servants. (Joh 17:14, 16) By his words to Peter earlier that evening, Jesus showed that his followers were not to fight to defend him as supporters of a human king would have done.​—Mt 26:51, 52; Joh 18:11.

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.

not only when being watched, just to please men: Lit., “not with eye-service as men pleasers.” A slave who was also a Christian was not to try to make an impression by being obedient or working hard only when his master was present. Instead, he was to serve “whole-souled,” with fear of Jehovah.​—Eph 6:5-8; Col 3:22-25.

your human masters: Paul here urges Christian slaves to be obedient to their “human [lit., “fleshly”] masters.” Christian slaves as well as their earthly masters needed to keep in mind that they had a higher Master in the heavens.​—Eph 6:9.

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.

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.

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.

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.

wholesome words: The Greek expression for “wholesome words” is rendered “wholesome instruction” at 1Ti 6:3. There Paul explained that this instruction “is from our Lord Jesus Christ.” Thus, the phrase refers to true Christian teachings. (See study note on 1Ti 6:3.) What Jesus taught and did is in harmony with all other teachings found in the Bible, and that is why the expression “wholesome [or “healthful; beneficial”] words” can by extension refer to all Bible teachings.

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.

abusive speech: Paul here uses the Greek word bla·sphe·miʹa, which is often rendered “blasphemy” when it refers to speech that is disrespectful to God. (Re 13:6) Originally, however, its meaning was not restricted to insults directed at God. The term can also denote evil or slanderous speech against fellow humans, and the context suggests that Paul uses it in that sense here. (See also Eph 4:31.) Other translations of this verse use such expressions as “slander,” “defamation,” and “insults.” One reference work says of this word: “It indicates the attempt to belittle and cause someone to fall into disrepute or to receive a bad reputation.”

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.

self-sufficient: The Greek words rendered “self-sufficient” (2Co 9:8; Php 4:11) or “contentment” (1Ti 6:6) convey the idea of being content and satisfied with what one has or of having enough and not being dependent on others. Paul learned by experience to adapt to whatever circumstance he encountered in his travels. He was happy and content in any assignment Jehovah gave him. (Php 4:12, 13) Paul imitated Jesus, who did not try to store up great material wealth or settle down permanently. (Mt 8:20) Paul followed Jesus’ example by concentrating on doing God’s will and trusting in Jehovah to take care of basic needs.​—Heb 13:5.

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.

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.

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.

for we are not peddlers of the word of God: Or “for we are not commercializing [or, “not making profit from”] God’s message.” In contrast with false teachers, Paul, the apostles, and their associates had good motives when they preached the pure message of God. The Greek verb rendered “to be a peddler” (ka·pe·leuʹo) was initially used to refer to someone engaging in retail business or an innkeeper, but it gradually included the idea of being deceptive and having greedy motives. A Greek word related to the one used here appears in the Septuagint at Isa 1:22 in the phrase “your wine merchants [“taverners”] mix the wine with water.” In the Greco-Roman world, wine was generally diluted with water before consumption. In order to make more money, some would increase the amount of water used to dilute the wine. Some scholars have therefore suggested that Paul was alluding to such dishonest wine dealers. The same metaphor was used in Greek literature to describe the activity of itinerant philosophers who peddled their teaching for money. When Paul spoke about many men who were “peddlers” of God’s word, he apparently had in mind false ministers who added human philosophies, traditions, and false religious ideas to Jehovah’s Word. As a result, they figuratively watered down God’s word, spoiling its fragrance and taste and weakening its power to impart joy.​—Ps 104:15; see study note on 2Co 4:2.

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.

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.

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.

the unrighteous riches: Lit., “the mammon of the unrighteousness.” The Greek word ma·mo·nasʹ (of Semitic origin), traditionally translated “mammon,” is generally understood to denote money or riches. (See study note on Mt 6:24.) Jesus evidently viewed this type of riches as unrighteous because they are under the control of sinful humans, they normally serve selfish ends, and they are often acquired by means of unrighteous actions. The possession of or desire for material riches can also lead to lawless acts. Literal riches can lose their value, so a person having such riches should not put his trust in them. (1Ti 6:9, 10, 17-19) Rather, he should use them to make friends with Jehovah and Jesus, who can receive a person into the everlasting dwelling places.

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.

the son of destruction: In this context, the expression refers to Judas Iscariot, whose deliberate betrayal of God’s Son made Judas subject to eternal destruction, one who was unworthy of a resurrection. The same expression is used at 2Th 2:3 with reference to “the man of lawlessness.” In the original Bible languages, the term “son(s) of” is sometimes used in a figurative sense about someone who pursues a certain course of conduct or who manifests a certain characteristic. Examples are such expressions as “sons of the Most High,” “sons of light and sons of day,” “sons of the Kingdom,” “sons of the wicked one,” “son of the Devil,” and “sons of disobedience.” (Lu 6:35; 1Th 5:5; Mt 13:38; Ac 13:10; Eph 2:2) In a similar way, the expression “son of” can be used to refer to the judgment or outcome that results from following a certain course or displaying a certain characteristic. At 2Sa 12:5, the expression rendered “deserves to die” is literally “is a son of death.” At Mt 23:15, the literal expression “a son of Gehenna” is used about someone who is deserving of eternal destruction, which was apparently what Jesus meant when he called Judas Iscariot “the son of destruction.”​—See study note on Mt 23:15 and Glossary, “Gehenna.”

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.

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.

the man of God: The Greek word here translated “man” (anʹthro·pos) can include both men and women. Although Paul is addressing Timothy, who was an overseer, Paul may have had in mind any Christian man or woman who is fully dedicated to Jehovah God. Thus, some translations use such wording as “the person who belongs to God” or “the person dedicated to God.” As the preceding verse indicates, “the man of God” needs to study the inspired Scriptures regularly and live according to them.​—See study note on 1Ti 6:11.

Flee from sexual immorality!: The Greek word pheuʹgo means “to flee; to run away from.” Paul uses this word figuratively when urging the Corinthian Christians to run away from sexual immorality. Some suggest that Paul was alluding to the account about Joseph, who literally and resolutely fled from Potiphar’s wife. In the Septuagint rendering of Ge 39:12-18, the Greek word used for “flee” is the same as the word used here. In the original Greek, the admonition at 1Co 6:18 is in the present tense, “be you fleeing from,” denoting a continuous and habitual fleeing.​—Kingdom Interlinear.

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.

the breastplate of righteousness: Roman soldiers of the first century C.E. used a variety of body armors. One type of breastplate was made of overlapping iron strips attached to leather pieces by means of hooks, straps, and buckles. Such a breastplate offered protection for the vital organs, the heart in particular. In fact, Greek historian Polybius of the second century B.C.E. described this breastplate as “the heart-protector.” Paul saw that Christians have a need to protect their figurative heart. (Compare 1Th 5:8.) Just as that metal armor prevented arrows and swords from piercing the soldier’s heart, so love for God’s righteous principles and standards protects the Christian’s figurative heart. (Ps 119:97, 105; Pr 4:23) Because of sinful inclinations, an imperfect human is always in urgent need of such protection. (Jer 17:9) In the Hebrew Scriptures, Jehovah himself is described as wearing righteousness like armor.​—Isa 59:15, 17.

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.

Exert yourselves vigorously: Or “Keep on struggling.” Jesus’ admonition emphasizes the need for taking whole-souled action in order to get in through the narrow door. For this context, various reference works have suggested such renderings as “Exert maximum effort; Make every effort.” The Greek verb a·go·niʹzo·mai is related to the Greek noun a·gonʹ, which was often used to refer to athletic contests. At Heb 12:1, this noun is used figuratively for the Christian “race” for life. It is also used in the more general sense of a “struggle” (Php 1:30; Col 2:1) or a “fight” (1Ti 6:12; 2Ti 4:7). Forms of the Greek verb used at Lu 13:24 are rendered “competing in a contest” (1Co 9:25), “exerting [oneself]” (Col 1:29; 4:12; 1Ti 4:10), and “fight” (1Ti 6:12). Because the background of this expression is connected with competition in the athletic games, some have suggested that the effort Jesus encouraged may be compared to an athlete’s exerting himself vigorously with all his power to win the prize, straining every nerve, as it were.

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.

everyone competing in a contest: Or “every athlete.” The Greek verb used here is related to a noun that was often used to refer to athletic contests. At Heb 12:1, this noun is used figuratively for the Christian “race” for life. The same noun is used in the more general sense of a “struggle” (Php 1:30; Col 2:1) or a “fight” (1Ti 6:12; 2Ti 4:7). Forms of the Greek verb used here at 1Co 9:25 are rendered “exert yourselves vigorously” (Lu 13:24), “exerting [oneself]” (Col 1:29; 4:12; 1Ti 4:10), and “fight” (1Ti 6:12).​—See study note on Lu 13:24.

I have fought . . . , I have run . . . , I have observed: Using three different expressions, Paul emphatically repeats the same thought: He has faithfully completed his Christian course of life and ministry, accomplishing all that the Lord Jesus had called him to do. (Ac 20:24) Even though Paul’s life was about to end, his work would continue to bear fruit.

the fine fight: Paul compares his Christian life and ministry to a noble fight, or struggle. (See study notes on 1Co 9:25; 1Ti 6:12.) He faithfully served Jehovah in the face of many hardships. He covered long distances on land and sea during his missionary journeys. He endured all sorts of persecution, such as mob attacks, scourgings, and imprisonments. He also had to deal with opposition from “false brothers.” (2Co 11:23-28) Through it all, Jehovah and Jesus gave him the power he needed to remain faithful and to complete his ministry.​—Php 4:13; 2Ti 4:17.

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.

publicly declare: The Greek word ho·mo·lo·geʹo is rendered “confess” in some Bibles. Many lexicons define this word “to declare (acknowledge) publicly.” In verse 10, the same verb is translated “makes public declaration.” Paul explains that it is not enough for Christians to have faith in their heart; they must make a public declaration of that faith in order to gain salvation. (Ps 40:9, 10; 96:2, 3, 10; 150:6; Ro 15:9) They do not make such a public declaration just once, as at the time of their baptism, but they continue to do so when meeting together with fellow believers and when proclaiming the good news about salvation to unbelievers.​—Heb 10:23-25; 13:15.

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.

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.

the manifestation of our Savior, Christ Jesus: Here Paul explains that God’s “undeserved kindness,” mentioned in verse 9, was “made clearly evident” by means of “the manifestation of . . . Christ Jesus.” In this context, Jehovah brought about this manifestation by sending his Son to the earth to live as a man. This manifestation is also mentioned at Joh 1:14, which says that “the Word became flesh and resided among” humans. Similarly, 1Ti 3:16 (see study note) refers to Jesus’ being “made manifest in flesh.” That expression applies to his earthly life and ministry, apparently from the time of his baptism in the Jordan River. Throughout his ministry, Jesus clearly taught humans how they could be saved from their sins and gain everlasting life.​—Mt 1:21; Lu 2:11; 3:6.

by the manifestation of his presence: Paul here refers, not to Christ’s entire invisible presence, but to an event that will take place near the end of that presence. Christ’s presence will then become manifest, plainly evident to all. (Lu 21:25-28; see Glossary, “Presence.”) Paul’s words here show that “the man of lawlessness,” who was already at work in the first century C.E., would still exist during the time of Christ’s presence. This indicates that Paul refers to a composite man rather than to any individual. (See study note on 2Th 2:3.) The execution of divine judgment on “the man of lawlessness” will make evident not only that Christ is present as King but also that the “great tribulation” Christ foretold will then be underway.​—Mt 24:21; see Glossary, “Great tribulation.”

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.

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.

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.

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.

immortality: The Greek word for “immortality” (a·tha·na·siʹa) occurs three times in the Christian Greek Scriptures, at 1Co 15:53, 54 and 1Ti 6:16. The basic meaning is “not subject to death.” It refers to the quality of life that is enjoyed, its endlessness and indestructibility. The anointed followers of Christ, who as mortal humans serve God faithfully, are resurrected as something more than spirit creatures having everlasting life. Jehovah gives them “indestructible life”​—an outstanding demonstration of his confidence in them.​—Heb 7:16; compare study note on 1Co 15:42.

Amen: Or “So be it.” The Greek word a·menʹ is a transliteration of a Hebrew term derived from the root word ’a·manʹ, meaning “to be faithful, to be trustworthy.” (See Glossary.) “Amen” was said in agreement to an oath, a prayer, or a statement. Writers of the Christian Greek Scriptures often used it to express agreement with some form of praise to God, as Paul does here. (Ro 16:27; Eph 3:21; 1Pe 4:11) In other cases, it is used to emphasize the writer’s wish that God extend favor toward the recipients of the letter. (Ro 15:33; Heb 13:20, 21) It is also used to indicate that the writer earnestly agrees with what is expressed.​—Re 1:7; 22:20.

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.

system of things: The Greek word ai·onʹ, having the basic meaning “age,” can refer to a state of affairs or to features that distinguish a certain period of time, epoch, or age. (2Ti 4:10; see Glossary, “System(s) of things.”) What Paul here calls “the present wicked system of things” apparently began sometime after the Flood. Humans started to develop an unrighteous way of life, one characterized by sin and rebellion against God and his will. While Christians in the first century C.E. lived at the same time as the prevailing “wicked system of things,” they were no part of it. They had been rescued from it by the ransom sacrifice of Jesus Christ.​—See study note on 2Co 4:4.

this system of things: The basic meaning of the Greek word ai·onʹ is “age.” It can refer to a state of affairs or to features that distinguish a certain period of time, epoch, or age. (See Glossary, “System(s) of things.”) Since “this system of things” is Satan’s dominion, he has molded it and given it certain features and a distinctive spirit.​—Eph 2:1, 2.

the god of this system of things: Satan is “the god” referred to here. This is clearly indicated later in the verse where it says that he “has blinded the minds of the unbelievers.” Jesus called Satan “the ruler of this world” and said that he would be “cast out.” (Joh 12:31) Jesus’ statement and the fact that Satan is called “the god of this system of things [or, “of this age”]” indicates that his position is temporary.​—Compare Re 12:12.

system of things: The Greek word ai·onʹ, having the basic meaning “age,” can refer to a state of affairs or to features that distinguish a certain period of time, epoch, or age. Here the term is connected with the anxieties and problems that characterize life in the present system of things.​—See Glossary.

the coming system of things: Or “the coming age.” The Greek word ai·onʹ, having the basic meaning “age,” can refer to a state of affairs or to features that distinguish a certain period of time, epoch, or age. Jesus is here referring to the coming era under God’s Kingdom rule, in which everlasting life is promised.​—Lu 18:29, 30; see Glossary, “System(s) of things.”

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.

I am the way and the truth and the life: Jesus is the way because it is only through him that it is possible to approach God in prayer. He is also “the way” for humans to be reconciled to God. (Joh 16:23; Ro 5:8) Jesus is the truth in that he spoke and lived in harmony with truth. He also fulfilled scores of prophecies that show his central role in the outworking of God’s purpose. (Joh 1:14; Re 19:10) These prophecies became “‘yes’ [or were fulfilled] by means of him.” (2Co 1:20) Jesus is the life because by means of the ransom, he made it possible for mankind to gain “the real life,” that is, “everlasting life.” (1Ti 6:12, 19; Eph 1:7; 1Jo 1:7) He will also prove to be “the life” for millions who will be resurrected with the prospect of living in Paradise forever.​—Joh 5:28, 29.

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.

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.

they were entrusted with: That is, the Jews. (See Glossary, “Jew.”) Moses wrote at De 29:29: “The things revealed belong to us [Israelites] and to our descendants forever.” At Ps 147:19, 20, God is said to declare “his word . . . to Israel,” something he had not done “with any other nation.” Jesus alluded to the Jews’ being entrusted with God’s word of salvation and true worship when he said: “Salvation begins with the Jews.” (Joh 4:22; see study note.) Paul here confirms that Jehovah had entrusted the Jews with writing the Hebrew-Aramaic portion of the inspired Scriptures. Also, the books of the Christian Greek Scriptures were composed by the Jewish disciples of Jesus. So the Jews were custodians of Scriptural knowledge, and they were responsible for composing the books of the entire Bible canon.​—See study notes on Lu Title and 24:44.

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.

the Word became flesh: Jesus was entirely human from his birth until his death. Jesus explained the purpose of his becoming flesh when he said: “The bread that I will give is my flesh in behalf of the life of the world.” (Joh 6:51) In addition, only because Jesus was wholly human could he experience what humans of flesh and blood experience and thus become a sympathetic High Priest. (Heb 4:15) Jesus could not have been human and divine at the same time; the Scriptures say that he “was made a little lower than angels.” (Heb 2:9; Ps 8:4, 5; see study note on flesh in this verse.) However, not all agreed that Jesus had come in the flesh. For example, the Gnostics, who believed that knowledge (Greek, gnoʹsis) could be gained in a mystical way, combined Greek philosophy and Oriental mysticism with apostate Christian teachings. They held that all physical matter is evil. For that reason, they taught that Jesus did not come in the flesh but only seemed to have a human body. An early form of gnosticism was apparently prevalent at the end of the first century C.E., so John may be making a specific point when he writes that “the Word became flesh.” In his letters, John warns against the false teaching that Jesus did not come “in the flesh.”​—1Jo 4:2, 3; 2Jo 7.