(3) If any man teach otherwise.--Without confining the reference strictly to what had just been taught respecting the duty of Christian slaves, there is little doubt but that some influential teaching, contrary to St. Paul's, on the subject of the behaviour and disposition of that unhappy class was in the Apostle's mind when he wrote the terrible denunciation contained in these three verses against the false teachers of Ephesus. Schismatic and heretical preachers and writers in all ages have sadly hindered the progress of true religion; but in the days of St. Paul, when the foundation-stones of the faith were being so painfully laid, there seems to have been a life-and-death contest between the teachers of the true and the false. In this passage St. Paul lays bare the secret springs of much of this anti-Christian doctrine. There is little doubt but that at Ephesus there existed then a school, professedly Christian, which taught the slave who had accepted the yoke of Christ to rebel against the yoke of any earthly lord. Hence the indignation of St. Paul. "If any man teach otherwise," different to my interpretation of the rule of Christ, which bids us bear all with brave patience, with loyal fortitude.

And consent not to wholesome words, even the words of our Lord Jesus Christ.--The Apostle, no doubt, was referring to well-known sayings of the Redeemer, such as "Render unto Caesar the things that are Caesar's," or "Blessed are the meek, for they shall inherit the earth," or "If any man will follow me, let him take up his cross daily, and follow me;" "But I say unto you, resist not evil," "Love your enemies, pray for them which despitefully use you." It was upon such sublime sayings as these--no doubt, current watchwords in all the churches--it was upon the spirit of the Sermon on the Mount that St. Paul based his teaching and grounded his advice to the slaves in the flock of Christ. But the false teachers, who would be Timothy's bitterest and most determined foes at Ephesus, would not consent to these "wholesome words," though they were the words of the Lord Jesus Christ.

To the doctrine which is according to godliness.--These self-willed men, in consenting not to the sublime words of Christ, at the same time refused to acquiesce in the doctrine which insisted upon a holy life: for Christian truth is inseparable from purity, single-heartedness, self-forgetfulness, brave patience.

Verse 3. - Teacheth for teach, A.V.; a different doctrine for otherwise, A.V.; consenteth for consent, A.V.; sound for wholesome, A.V. Teacheth a different doctrine (ἑτεροδιδασκαλεῖ); see above, 1 Timothy 1:3, note. Consenteth (προσέρχεται); very common in the New Testament, in the literal sense of "coming to" or "approaching," but only here in the metaphorical sense of "assenting to." The steps seem to he, first, approaching a subject with the mind with a view of considering it; and then consenting to it - coming over to it. The term προσήλυτος, a convert to Judaism, and the phrase from Irenaeus ('Fragm.,' 2.), quoted by Ellicott, Οὐ τοῖς τῶν Ιουδαίων δόγμασι προσέρχονται, "They do not fall in with, or agree to, the doctrines of the Jews," sufficiently illustrate the usage of the word here. Sound (ὑγιαίνουσι) see 1 Timothy 1:10, note. Godliness (ἐυσεβεία); see 1 Timothy 2:2, note.

6:1-5 Christians were not to suppose that religious knowledge, or Christian privileges, gave them any right to despise heathen masters, or to disobey lawful commands, or to expose their faults to others. And such as enjoyed the privilege of living with believing masters, were not to withhold due respect and reverence, because they were equal in respect to religious privileges, but were to serve with double diligence and cheerfulness, because of their faith in Christ, and as partakers of his free salvation. We are not to consent to any words as wholesome, except the words of our Lord Jesus Christ; to these we must give unfeigned consent. Commonly those are most proud who know least; for they do not know themselves. Hence come envy, strife, railings, evil-surmisings, disputes that are all subtlety, and of no solidity, between men of corrupt and carnal minds, ignorant of the truth and its sanctifying power, and seeking their worldly advantage.If any man teach otherwise,.... Or another doctrine, as the Syriac version renders it; a doctrine different from what the apostle had now taught, concerning the duty of servants to their masters; as did the false teachers, who despised dominion or government; not only civil government, and so spoke evil of rulers and magistrates; and church government, and therefore reviled the apostles, elders, and pastors of churches; but family government, and encouraged disobedience to parents and masters; see 2 Peter 2:10

or teach another doctrine, from that of the Bible, of Christ and his apostles:

and consent not to wholesome words: such as the doctrines of the Gospel; they are food to the saints, milk for babes, and meat for strong men; they are sweet and savoury food to a spiritual taste; they are nourishing, and the means of a spiritual growth; they are salutary and healthful; they have no corruption, taint, or poison in them:

even the words of our Lord Jesus Christ; the doctrines which he preached when on each, who was anointed with the Spirit of God without measure, to preach the Gospel, and by whom all the doctrines of grace and truth came; or the doctrines relating to Christ, to his person, offices, grace, righteousness, sacrifice and satisfaction; to what he is, has done, does, and will do.

And to the doctrine which is according to godliness. The whole Gospel is the mystery of godliness; it is the truth that is after it, and it has a tendency to promote true godliness in heart and life: even such is the nature of the more distinguishing doctrines of it, which are charged with licentiousness; as the doctrine of eternal and personal election; for though it is not of works, but of grace, yet holiness is a means fixed in election, and an end secured by it; it is the source and spring of all real holiness; holiness of heart is an evidence of it to believers themselves; and holiness of life is an evidence of it to the world; nor can anything more powerfully engage men to it than the consideration that they are chosen of God to grace and glory. The covenant of grace, which is absolute and unconditional, provides for both internal and external holiness; and the promises of it, under the influence of grace, powerfully operate in the minds of believers, to the cleansing of them from all impurity of flesh and spirit, and to the perfecting of holiness in the fear of the Lord: and so the doctrines of free justification, by the righteousness of Christ, which does not make void the law, nor discourage good works; and of Christ's bearing the sins of his people, and making satisfaction for them, that they being dead to sin might live unto righteousness; and of redemption of them by the blood of Christ from sin, Satan, and the law, which is done that they might be a peculiar people, zealous of good works; and of the effectual calling of them, which is with an holy calling; and of their final perseverance in grace and holiness, are all of them doctrines according to godliness, and greatly encourage and promote it: now, whoever does not accede to these truths, and acquiesce in them, but differs from them, and teaches the reverse of them, he is a false teacher, and is all that the apostle says in the next words.