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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Timothy 6:6–12. His four-level outline is real structure in the source text, so it is rendered as structure.
From the mention of the abuse which some put upon religion, making it to serve their secular advantages, the apostle,
I.Takes occasion to show the excellency of contentment and the evil of covetousness.
1.The excellency of contentment, Ti1 6:6-8. Some account Christianity an advantageous profession for this world. In the sense they mean this is false; yet it is undoubtedly true that, though Christianity is the worst trade, it is the best calling in the world. Those that make a trade of it, merely to serve their turn for this world, will be disappointed, and find it a sorry trade; but those that mind it as their calling, and make a business of it, will find it a gainful calling, for it has the promise of the life that now is, as well as of that which is to come.
(1.)The truth he lays down is that godliness with contentment is great gain. Some read it, godliness with a competency; that is, if a man have but a little in this world, yet, if he have but enough to carry him through it, he needs desire no more, his godliness with that will be his great gain. For a little which a righteous man has is better than the riches of many wicked, Psa 37:16. We read it, godliness with contentment; godliness is itself great gain, it is profitable to all things; and, wherever there is true godliness, there will be contentment; but those have arrived at the highest pitch of contentment with their godliness are certainly the easiest happiest people in this world. Godliness with contentment, that is, Christian contentment (content must come from principles of godliness) is great gain; it is all the wealth in the world. He that is godly is sure to be happy in another world; and if withal he do by contentment accommodate himself to his condition in this world he has enough. Here we have,
[1.]A Christian's gain; it is godliness with contentment, this is the true way to gain, yea, it is gain itself.
[2.]A Christian's gain is great: it is not like the little gain of worldlings, who are so fond of a little worldly advantage.
[3.]Godliness is ever accompanied with contentment in a great or less degree; all truly godly people have learned with Paul, in whatever state they are, to be therewith content, Phi 4:11. They are content with what God allots for them, well knowing that this is best for them. Let us all then endeavour after godliness with contentment.
(2.)The reason he gives for it is, For we brought nothing with us into this world, and it is certain we can carry nothing out, Ti1 6:7. This is a reason why we should be content with a little.
[1.]Because we can challenge nothing as a debt that is due to us, for we came naked into the world. Whatever we have had since, we are obliged to the providence of God for it; but he that gave may take what and when he pleases. We had our beings, our bodies, our lives (which are more than meat, and which are more than raiment), when we came into the world, though we came naked, and brought nothing with us; may we not then be content while our beings and lives are continued to us, though we have not every thing we would have? We brought nothing with us into this world, and yet God provided for us, care was taken of us, we have been fed all our lives long unto this day; and therefore, when we are reduced to the greatest straits, we cannot be poorer than when we came into this world, and yet then we were provided for; therefore let us trust in God for the remaining part of our pilgrimage.
[2.]We shall carry nothing with us out of this world. A shroud, a coffin, and a grave, are all that the richest man in the world can have from his thousands. Therefore why should we covet much? Why should we not be content with a little, because, how much soever we have, we must leave it behind us? Ecc 5:15, Ecc 5:16.
(3.)Hence he infers, having food and raiment, let us be therewith content, Ti1 6:8. Food and a covering, including habitation as well as raiment. Observe, If God give us the necessary supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us we ought to be content. This was Agur's prayer: Give me neither poverty nor riches; feed me with food convenient for me, Pro 30:8. Here we see,
[1.]The folly of placing our happiness in these things, when we did not bring any thing into this world with us, and we can carry nothing out. What will worldlings do when death shall strip them of their happiness and portion, and they must take an everlasting farewell of all these things, on which they have so much doted? They may say with poor Micah, You have taken away my gods; and what have I more? Jdg 18:24.
[2.]The necessaries of life are the hounds of a true Christian's desire, and with these he will endeavour to be content; his desires are not insatiable; no, a little, a few comforts of this life, will serve him, and these may hope to enjoy: Having food and raiment.
2.The evil of covetousness. Those that will be rich (that set their hearts upon the wealth of this world, and are resolved right or wrong, they will have it), fall into temptation and a snare, Ti1 6:9. It is not said, those that are rich, but those that will be rich, that is, that place their happiness in worldly wealth, that covet it inordinately, and are eager and violent in the pursuit of it. Those that are such fall into temptation and a snare, unavoidably; for, when the devil sees which way their lusts carry them, he will soon bait his hook accordingly. He knew how fond Achan would be of a wedge of gold, and therefore laid that before him. They fall into many foolish and hurtful lusts. Observe,
(1.)The apostle supposes that,
[1.]Some will be rich; that is, they are resolved upon it, nothing short of a great abundance will satisfy.
[2.]Such will not be safe nor innocent, for they will be in danger of ruining themselves for ever; they fall into temptation, and a snare, etc.
[3.]Worldly lusts are foolish and hurtful, for they drown men in destruction and perdition.
[4.]It is good for us to consider the mischievousness of worldly fleshly lusts. They are foolish, and therefore we should be ashamed of them, hurtful, and therefore we should be afraid of them, especially considering to what degree they are hurtful, for they drown men in destruction and perdition.
(2.)The apostle affirms that the love of money is the root of all evil, Ti1 6:10. What sins will not men be drawn to by the love of money? Particularly this was at the bottom of the apostasy of many from the faith of Christ; while they coveted money, they erred from the faith, they quitted their Christianity, and pierced themselves through with many sorrows. Observe,
[1.]What is the root of all evil; the love of money: people may have money, and yet not love it; but, if they love it inordinately, it will push them on to all evil.
[2.]Covetous persons will quit the faith, if that be the way to get money: Which while some coveted after, they have erred from the faith. Demas hath forsaken me, having loved this present world, Ti2 4:10. For the world was dearer to him than Christianity. Observe, Those that err from the faith pierce themselves with many sorrows; those that depart from God do but treasure up sorrows for themselves.
II.Hence he takes occasion to caution Timothy, and to counsel him to keep in the way of God and his duty, and particularly to fulfil the trust reposed in him as a minister. He addresses himself to him as a man of God. Ministers are men of God, and ought to conduct themselves accordingly in every thing; they are men employed for God, devoted to his honour more immediately. The prophets under the Old Testament were called men of God.
1.He charges Timothy to take heed of the love of money, which had been so pernicious to many: Flee these things. It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God.
2.To arm him against the love of the world, he directs him to follow that which is good. Follow after righteousness, godliness, faith, love, patience, meekness: righteousness in his conversation towards men, godliness towards God, faith and love as living principles, to support him and carry him on in the practice both of righteousness and godliness. Those that follow after righteousness and godliness, from a principle of faith and love, have need to put on patience and meekness - patience to bear both the rebukes of Providence and the reproaches of men, and meekness wherewith to instruct gainsayers and pass by the affronts and injuries that are done us. Observe, It is not enough that men of God flee these things, but they must follow after what is directly contrary thereto. Further, What excellent persons men of God are who follow after righteousness! They are the excellent of the earth, and, being acceptable to God, they should be approved of men.
3.He exhorts him to do the part of a soldier: Fight the good fight of faith. Note, Those who will get to heaven must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Observe, It is a good fight, it is a good cause, and it will have a good issue. It is the fight of faith; we do not war after the flesh, for the weapons of our warfare are not carnal, Co2 10:3, Co2 10:4. He exhorts him to lay hold on eternal life. Observe,
(1.)Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare.
(2.)This we must lay hold on, as those that are afraid of coming short of it and losing it. Lay hold, and take heed of losing your hold. Hold fast that which thou hast, that no man take thy crown, Rev 3:11.
(3.)We are called to the fight, and to lay hold on eternal life.
(4.)The profession Timothy and all faithful ministers make before many witnesses is a good profession; for they profess and engage to fight the good fight of faith, and to lay hold on eternal life; their calling and their own profession oblige them to this.
Historical interpretation
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"But the love of money is the root of all evils." Knowing, therefore, that "as we brought nothing into the world, so we can carry nothing out," let us arm ourselves with the armour of righteousness; and let us teach, first of all, ourselves to walk in the commandments of the Lord. Next, [teach] your wives [to walk] in the faith given to them, and in love and purity tenderly loving their own husbands in all truth, and loving all [others] equally in all chastity; and to train up their children in the knowledge and fear of God. Teach the widows to be discreet as respects the faith of the Lord, praying continually for all, being far from all slandering, evil-speaking, false-witnessing, love of money, and every kind of evil; knowing that they are the altar of God, that He clearly perceives all things, and that nothing is hid from Him, neither reasonings, nor reflections, nor any one of the secret things of the heart.
But now love of money is found to be the stronghold of evil, which the apostle says "is the root of all evils, which, while some coveted, they have erred from the faith, and pierced themselves through with many sorrows."
Poverty of heart is the true wealth, and the true nobility is not that founded on riches but that which comes from a contempt for riches. It is disgraceful to boast about one’s possessions. Not to be concerned about them any longer very clearly proves the just man.
Of that, therefore, which we have not the smallest need to seek after, because the Lord did not seek after it either, we ought to endure without heart-sickness the cutting down or taking away. "Covetousness," the Spirit of the Lord has through the apostle pronounced "a root of all evils." Let us not interpret that covetousness as consisting merely in the concupiscence of what is another's: for even what seems ours is another's; for nothing is ours, since all things are God's, whose are we also ourselves.
If we think over the rest of faults, tracing them from their generations, let us begin with covetousness, "a root of all evils," wherewith, indeed, some having been ensnared, "have suffered shipwreck about faith.
For to what, most dearly beloved, does the wisdom of this world urge us, but to seek things that are hurtful, and to love things that are to perish, and to neglect things that are healthful, and to esteem as of no value things that are lasting? It commends the love of money, of which it is said, The love of money is the root of all evil;
The tree, then, from which comes this fruit of mixed knowledge is among those things which are forbidden. Its fruit is combined of opposite qualities, and therefore for this reason perhaps has the serpent to commend it. For the evil is not exposed in its nakedness, thereby appearing in its own proper nature; for wickedness would surely fail of its effect were it not decked with some fair color to entice to the desire of it him whom it deceives. But now the nature of evil is in a manner mixed and thus keeps destruction like some snare concealed in its depths and displays some phantom of good in the deceitfulness of its exterior. The beauty of the substance seems good to those who love money.
How happy is the man who has been able to cut out the root of vices, avarice. Surely he will not dread this balance. Avarice generally dulls men’s senses and corrupts their judgments, so that they think piety a gain, and money a sort of reward for sagacity. But great is the reward of piety and the gaining of sobriety. The possession of these virtues is sufficient.
Therefore the man of good counsel says, “I have learned in whatever state I am to be content.” For he knew that the root of all evils is the love of money. Therefore he was content with what he had, without seeking for what was another’s. Sufficient for me, he says, is what I have. Whether I have little or much, to me it is much.
For, if a man be only in name called holy, he is not holy; but he must be holy in everything: in his body and in his spirit. And those who are virgins rejoice at all times in becoming like God and His Christ, and are imitators of them. For in those that are such there is not "the mind of the flesh." In those who are truly believers, and "in whom the Spirit of Christ dwells" [Romans 8:9] — in them "the mind of the flesh" cannot be: which is fornication, uncleanness, wantonness; idolatry, sorcery; enmity, jealousy, rivalry, wrath, disputes, dissensions, ill-will; drunkenness, revelry; buffoonery, foolish talking, boisterous laughter; backbiting, insinuations; bitterness, rage; clamour, abuse, insolence of speech; malice, inventing of evil, falsehood; talkativeness, babbling; threatenings, gnashing of teeth, readiness to accuse, jarring, disdainings, blows; perversions of the right, laxness in judgment; haughtiness, arrogance, ostentation, pompousness, boasting of family, of beauty, of position, of wealth, of an arm of flesh; quarrelsomeness, injustice, eagerness for victory; hatred, anger, envy, perfidy, retaliation; debauchery, gluttony, "overreaching (which is idolatry)," [Colossians 3:5] "the love of money (which is the root of all evils);" [1 Timothy 6:10] love of display, vainglory, love of rule, assumption, pride (which is called death, and which "God fights against"). Every man with whom are these and such like things — every such man is of the flesh.
In many places Paul covertly signifies this point: a corrupt life is the parent of evil doctrines. “The love of money is the root of all kinds of evil, which some reaching after, have been led astray from the faith.” Indeed, many of those who are conscious of wickedness and would prefer not to pay its penalty are by this fear damaged also in their faith concerning the resurrection. This can happen even when they on a daily basis are virtuously desiring to behold the resurrection.
The man who possesses nothing as if he had everything disdains all. He is very outspoken with officials, and rulers, and the sovereign. For by despising possessions and advancing methodically, he will scorn even death with ease. Since he is above these things, he will speak openly with everyone and tremble with fear before no one. But the man who has devoted himself to money is a slave to it and also to his reputation, honor, the present life, in short, to all human concerns. Consequently, Paul has called it the root of all evil.
"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."
Two things he mentions, and that which to them might seem the more weighty he places last, their "many sorrows." And to learn how true this is, the only way is to sojourn with the rich, to see how many are their sorrows, how bitter their complaints.
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." Dost thou 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.
For when the soul loves its own power, it slips from the common whole to its own particular part. Had it followed God as its ruler in the universal creature, it could have been most excellently governed by his laws. But in that apostatizing pride, which is called “the beginning of sin,” it sought for something more than the whole; and while it struggled to govern it by its own laws, it was thrust into caring for a part, since there is nothing more than the whole. So by desiring something more, it becomes less, and for this reason covetousness is called “the root of all evils.”
So love God, and love your neighbor as yourself. I mean, I can see that you love yourself, because you love God. Charity is the root of all good works. Just as greed, after all, is the root of all evil, so charity is the root of all good things.
But those who desire to be rich fall into temptation and a snare and many foolish and harmful desires, some of which plunge people into ruin and destruction. For the love of money is the root of all evils; by craving it, some have wandered away from the faith and pierced themselves with many pains.
Paul does not speak of those who use wealth well, but of those who desire it. And the desirer would not share it with another, so that the things of desire would not be diminished for him.
who desire to be rich. For wealth flows abundantly, and having power, it leads to unreasonable desires.
some of which plunge people. To the point of no recovery anymore.
some have wandered away. For desire darkens the eye of the soul and does not allow it to walk straight.
and pierced themselves. For greed, like a thorn, causes the hands of the one who touches to bleed.
with many pains. Not only, Paul says, does the desire to be rich obstruct matters concerning God, but it also physically weakens the lovers, surrounding them with cares, sleeplessness, and fears.
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Summary
The apostle Paul's stern warning in 1 Timothy 6:10 serves as a timeless admonition against the perilous nature of avarice. It asserts that an inordinate affection for material wealth acts as a foundational source from which a multitude of destructive behaviors and spiritual deviations spring forth. Paul illustrates how this covetous pursuit can tragically lead individuals to abandon their faith, ultimately inflicting upon themselves profound and self-generated suffering. This verse encapsulates a critical pastoral concern regarding the spiritual dangers inherent in materialism, contrasting it sharply with the true riches found in godliness and contentment.
Context
Literary Context
This verse is strategically placed near the conclusion of Paul's first epistle to Timothy, his trusted protégé and leader in the Ephesian church. The preceding verses in 1 Timothy 6 lay the groundwork, particularly 1 Timothy 6:3-5 which addresses false teachers who exploit religion for financial gain, and 1 Timothy 6:6-9 which extols the virtue of "godliness with contentment" as "great gain" and warns against the desire to be rich, which leads to temptation and ruin. Thus, 1 Timothy 6:10 functions as a climactic summary and powerful theological justification for Paul's earlier warnings, explaining why the pursuit of wealth is so destructive and contrasting it with the spiritual contentment that should characterize believers. It sets the stage for Paul's subsequent instructions to the wealthy in 1 Timothy 6:17-19.
Historical & Cultural Context
Ephesus, where Timothy was ministering, was a prominent and prosperous port city in the Roman province of Asia. Its wealth derived from trade, its famous Temple of Artemis (one of the Seven Wonders of the Ancient World), and its position as a cultural and religious hub. This environment presented significant temptations for early Christians, who often faced economic pressures and the allure of material gain. The presence of "false teachers" (as referenced in 1 Timothy 1:3-7 and 1 Timothy 6:3-5) who saw "godliness as a means of gain" (1 Timothy 6:5) highlights a specific problem within the Ephesian church. Paul's warning against the love of money was therefore not a theoretical abstract but a direct response to tangible challenges faced by the community, where the pursuit of wealth could easily corrupt doctrine, compromise integrity, and undermine spiritual commitment.
Key Themes
This verse powerfully encapsulates several overarching themes present in 1 Timothy and the broader Pauline corpus. Primarily, it underscores the danger of idolatry, specifically the idolatry of wealth, which competes with and ultimately displaces devotion to God. It reinforces the theme of godly contentment, presented as the antithesis to covetousness, emphasizing that true spiritual well-being is not found in accumulation but in sufficiency and reliance on God, as articulated in 1 Timothy 6:6-8. Furthermore, the verse highlights the theme of spiritual apostasy and its self-inflicted consequences, demonstrating how the pursuit of worldly desires can lead believers to "err from the faith" and experience profound personal suffering, a stark warning against compromising one's spiritual integrity for fleeting material gain.
Exposition and Analysis
Key Word Analysis
From philos (loving) and argyros (silver/money), this term denotes avarice or greed. It is not money itself that is condemned, but the excessive, idolatrous affection for it, which becomes an all-consuming desire. This "love" signifies a deep-seated devotion and pursuit that rivals or replaces one's devotion to God.
This word refers to that which is intrinsically worthless, depraved, or injurious. It describes not just external harm but an inherent moral badness. In this context, the love of money is presented as a fundamental source or "root" from which various forms of moral corruption and destructive behaviors arise, affecting individuals and communities.
A vivid and strong verb, meaning "to penetrate entirely" or "to transfix." It suggests being impaled or surrounded by sharp objects. Figuratively, it conveys the idea of being wounded, tormented, or agonizingly afflicted. The reflexive pronoun "themselves" emphasizes that this suffering is self-inflicted, a direct consequence of their own covetous choices.
Verse Breakdown
"For the love of money is the root of all evil:"
This declarative statement identifies the core issue. The "love of money" (avarice, greed) is presented metaphorically as the "root"—a foundational source or origin—from which "all evil" (better understood as "all kinds of evil" or "every evil") springs. It implies that this particular idolatry is a fertile ground for a multitude of sins, including deceit, theft, betrayal, and violence, as individuals compromise their integrity and morality in its pursuit.
"which while some coveted after,"
This clause introduces the consequence of this love. "Coveted after" (from orégomai) signifies a strong, outstretched desire or grasping for something. It describes active pursuit, not just passive desire. The use of "some" indicates that this is a specific observation of individuals within the Christian community who succumbed to this temptation, illustrating the practical outworking of the principle stated in the first clause.
"they have erred from the faith,"
This is the spiritual consequence. To "err from the faith" (from apoplanáō) means to be led astray, to wander off course, or to deviate from the truth of the Gospel and the practice of genuine Christian living. The pursuit of wealth becomes an idol that distracts from, diminishes, and ultimately replaces devotion to Christ, leading to spiritual apostasy or a profound compromise of one's core beliefs and values.
"and pierced themselves through with many sorrows."
This final clause describes the painful, self-inflicted results. The imagery of being "pierced through" is intensely visceral, suggesting deep, agonizing wounds. These "many sorrows" (from odýnē, meaning grief or anguish) are the inevitable emotional, psychological, relational, and spiritual suffering that accompany a life driven by greed—regret, anxiety, broken relationships, spiritual emptiness, and the loss of eternal perspective. The reflexive "themselves" underscores that these pains are not external punishments but the natural, bitter fruit of their own choices.
Literary Devices
The verse employs powerful Metaphor and vivid Imagery to convey its message. The phrase "the love of money is the root of all evil" uses Metaphor to portray avarice as the foundational source from which various forms of wickedness emerge, much like a tree's roots nourish its branches. This is not to say it is the only root of every conceivable sin, but rather a primary and pervasive origin for a vast array of destructive behaviors and moral failings. The concluding phrase, "pierced themselves through with many sorrows," utilizes striking Imagery and a form of Personification (or vivid Hyperbole if taken literally) to depict the self-inflicted pain and anguish that result from the pursuit of wealth over faith. The image of being impaled or surrounded by sharp pains powerfully communicates the severe, internal, and often prolonged suffering experienced by those who fall prey to greed, emphasizing that the consequences are not merely external judgment but deeply personal and agonizing.
Theological and Thematic Connections
The theological implications of 1 Timothy 6:10 are profound, extending beyond a simple warning against greed to touch upon fundamental aspects of Christian discipleship. It underscores the biblical principle that the human heart is designed for worship, and if God is not its object, something else will inevitably fill that void, often material wealth. This verse highlights the deceptive nature of money, which promises security and satisfaction but delivers only spiritual emptiness and sorrow when pursued as an ultimate end. It compels believers to examine their allegiances, reminding them that true life and fulfillment are found not in accumulation but in a relationship with God and a life of contentment and generosity. The "love of money" is thus presented as a form of idolatry, a rival god that demands ultimate allegiance and, in doing so, leads to spiritual shipwreck and profound personal suffering.
Reflection and Application
1 Timothy 6:10 serves as a timeless and urgent warning for believers in every generation, particularly relevant in today's consumer-driven societies. It challenges us to critically examine our relationship with money and possessions, asking whether our hearts are truly content in Christ or subtly captivated by the pursuit of more. The "love of money" is insidious; it doesn't always manifest as overt greed but can appear as anxiety over financial security, an insatiable desire for status, or a relentless pursuit of comfort that subtly displaces our devotion to God and our commitment to His kingdom. This verse calls us to cultivate a radical contentment, trusting in God's provision and finding our ultimate joy and security not in what we possess, but in who possesses us. It reminds us that prioritizing material gain ultimately leads to a self-inflicted "piercing through with many sorrows"—a life riddled with anxiety, spiritual emptiness, broken relationships, and a profound sense of dissatisfaction, far from the abundant life Christ offers.
Questions for Reflection
FAQ
Is money itself evil, according to this verse?
No, the verse explicitly states that it is "the love of money" that is the root of all evil, not money itself. Money is a neutral tool or resource; its moral value is determined by the heart's attitude towards it and how it is acquired, used, or hoarded. The problem arises when money becomes an idol, an object of ultimate devotion, or the primary source of one's security and identity, displacing God.
Does "all evil" mean every single sin in the world originates from the love of money?
While the Greek word pâs (G3956) can mean "all" or "every," in this context, "all evil" is best understood as "all kinds of evil" or "every evil thing." The love of money is presented as a fundamental, pervasive root that gives rise to a vast array of sins (e.g., lying, theft, betrayal, violence, injustice) because it corrupts the heart and motivates actions contrary to God's will. It is a significant, but not the exclusive, source of human depravity. Other roots of evil, such as pride (Proverbs 16:18) or lust (James 1:14-15), also exist.
Christ-Centered Fulfillment
1 Timothy 6:10 finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. While the verse warns against the idolatry of money, Christ Himself offers the true treasure that liberates us from its destructive grip. Jesus consistently taught about the dangers of wealth, famously stating that "you cannot serve God and money" (Matthew 6:24) and urging His followers to "lay up for yourselves treasures in heaven" (Matthew 6:19-21). He modeled a life of radical dependence on God, choosing poverty and self-denial over earthly riches (2 Corinthians 8:9). Through His atoning sacrifice, Christ not only redeems us from sin but also frees us from the power of all idols, including the love of money, by providing a superior object of affection and a more enduring hope (Colossians 3:1-2). The "faith" from which some err is faith in Christ, and it is through Him that believers receive the "great gain" of godliness with contentment, finding true riches in their relationship with God and the eternal inheritance He secures (Philippians 4:11-13). In Christ, the sorrows of avarice are replaced by the peace and joy of a life lived for God's glory, demonstrating that He is indeed the ultimate treasure.