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Study This Verse
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
Eight Centuries of Reception
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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.
For the love of money is the root of all evil; which while some coveted after, they have made shipwreck from the faith, and have pierced themselves through with many sorrows.".
For covetousness is a root of all evils, which some desiring, have made shipwreck from the faith, and pierced themselves through with many sorrows.".
For the root of all evils is covetousness, which some coveting, have made shipwreck from the faith, and have plunged themselves in many sorrows."
For there is no one free, save only one who lives for Christ. He stands superior to all troubles. And if he does not choose to injure himself, no one else will be able to do this, for he is impregnable. He is not stung by the loss of wealth, for he has learned that we “brought nothing into this world, neither can we carry anything out.” He is not caught by the longings of ambition or glory, for he has learned that our citizenship is in heaven. No one annoys him by abuse or provokes him by blows. There is only one calamity for a Christian: disobedience to God. All the other things, such as loss of property, exile, peril of life, one does not even reckon to be a grievance at all. And that which all dread, departure hence to the other world—this is to him sweeter than life itself.
"For we brought nothing into this world, and it is certain we can carry nothing out." For that worldly gain is nothing, is manifest, because it is left behind, and does not attend us, or go along with us at our departure. Whence is this plain? Because we had nothing when we came into this world, therefore we shall have nothing when we depart from it. For nature came naked into the world, and naked she will go out of it. Therefore we want no superfluities; if we brought nothing with us, and shall take nothing away with us.
We neither take nor snatch anything away with us. What if we could take something—wouldn’t we be devouring people alive? What is this monstrously avid appetite, when even huge beasts know their limits? The time they pounce on something, you see, is when they are hungry; but when they feel satisfied, they spare their prey. It is only the avarice and greed of the rich that is forever insatiable.
But the world retains its hold on us. On all sides its charms decoy us. We like lots of money, we like splendid honors, we like power to overawe others. We like all these things, but let’s listen to the apostle, “We brought nothing into this world, neither can we take anything out.” Honor should be looking for you, not you for it. You, after all, should sit down in the humbler place, so he that invited you may make you go up to a more honored place. But if he doesn’t wish to, eat where you are sitting, because you brought nothing into this world.
When Macarius was living in Egypt, one day he came across a man who had brought a donkey to his cell and was stealing his possessions. As though he was a passer-by who did not live there, he went up to the thief and helped him to load the beast, and sent him peaceably on his way, saying to himself, ‘We brought nothing into this world (1 Tim. 6:7) but the Lord gave; as He willed, so it is done: blessed be the Lord in all things.’
Macarius said to Zacharias, ‘Tell me, what makes a monk?’ He said, ‘Isn’t it wrong for you to be asking me?’ Macarius said to him, ‘I am sure I should ask you, Zacharias my son. There is something that urges me to ask you.’ Zacharias said to him, ‘As far as I can tell, abba, I think anyone who controls himself and makes himself content with just what he needs and no more, is indeed a monk.’
And the man himself, however unwillingly, is doomed to die, and return to earth in the selfsame condition in which it was his lot once to come into being.
For we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content.
For we brought nothing into the world. If we have brought nothing in, and we can take nothing out, what need is there to have more than what is necessary?
But if we have food and clothing. One must eat as much as is sufficient to nourish, not as much as to create luxury; and one must have as much clothing and such as to cover nakedness, not as many as to create extravagance and folly for those who bear them. For this indicates the nature of food and clothing.
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Summary
The Apostle Paul's declaration in 1 Timothy 6:7 serves as a foundational truth regarding humanity's relationship with material possessions and the transient nature of earthly life. It succinctly states the universal reality that all individuals enter this world without possessions and will depart from it in the same manner, thereby challenging the pursuit of wealth as an ultimate goal and setting the stage for a deeper understanding of true contentment and eternal values.
Context
Literary Context
This verse is strategically positioned within Paul's pastoral epistle to Timothy, his protégé and a leader in the Ephesian church. It immediately follows Paul's stern warnings against false teachers who propagated the erroneous belief that "godliness is a means of gain" (1 Timothy 6:5). By asserting the inherent impermanence of material wealth, Paul dismantles this false premise, paving the way for his subsequent exhortations on true godliness with contentment (1 Timothy 6:6), the sufficiency of basic necessities (1 Timothy 6:8), and the severe spiritual dangers associated with the love of money (1 Timothy 6:9-10). The verse acts as a logical bridge, shifting the focus from the misguided pursuit of earthly riches to the pursuit of eternal values and a proper perspective on stewardship.
Historical & Cultural Context
In the Greco-Roman world of the first century, wealth was often equated with status, power, and divine favor. Ephesus, a bustling port city and a center of commerce and pagan worship, was particularly susceptible to the allure of material prosperity. Paul's audience, including both wealthy and poor believers, lived in a society where economic disparities were stark. The concept that one brings nothing into the world and takes nothing out was not unique to Christian thought; it was a widely recognized philosophical and proverbial adage found in various ancient traditions, including Old Testament wisdom literature like Ecclesiastes 5:15 and Job 1:21. Paul leverages this universally acknowledged truth to underscore a profound spiritual principle relevant to the Ephesian believers' specific challenges.
Key Themes
1 Timothy 6:7 powerfully contributes to several overarching themes in Paul's letter and broader biblical theology. It emphasizes material detachment, asserting the absolute futility of clinging to earthly possessions given their temporary nature. This truth implicitly highlights the brevity of life and human mortality, reminding believers that their time on earth is finite and their material accumulations hold no value beyond the grave, echoing the sentiments found in Psalm 49:16-17. Consequently, the verse calls for a radical focus on eternal value, urging believers to prioritize spiritual riches and an imperishable inheritance over fleeting earthly gains, aligning with Jesus' teaching to store up treasures in heaven. Ultimately, understanding this foundational truth is crucial for cultivating genuine contentment, as it reorients one's perspective from what can be accumulated to what is truly essential and everlasting.
Exposition and Analysis
Key Word Analysis
This verb, meaning "to carry inward" or "to bring in," emphasizes the act of entering the world. It signifies the initial state of human existence, arriving utterly devoid of possessions, highlighting our complete dependence and vulnerability at birth.
While often referring to the ordered universe or creation, in this context, kósmos denotes the earthly realm, human society, and the system of values that often opposes God. It underscores that our existence within this material system is temporary and that its inherent "orderly arrangement" is ultimately fleeting in comparison to eternal realities.
This adjective translates to "clear," "evident," or "manifest." Paul uses it to assert the undeniable, self-evident nature of the truth he is proclaiming. It is not a matter of opinion or speculation, but a universal, observable reality that transcends cultural or philosophical differences.
The antithesis of eisphérō, this verb means "to bear out" or "to carry forth." It points to the departure from this earthly life, emphasizing the absolute inability to transport any material wealth beyond the grave. This reinforces the complete impermanence of all earthly possessions.
Verse Breakdown
"For we brought nothing into [this] world"
This clause establishes the first undeniable truth: every human being enters existence in a state of absolute material emptiness. From birth, we possess no earthly goods, highlighting our inherent vulnerability and dependence, and setting a baseline for understanding our relationship with possessions.
"[and it is] certain we can carry nothing out"
This second clause presents the inescapable corollary and ultimate conclusion. Just as we arrived empty-handed, so too will we depart. The term "certain" (Greek: dēlos) underscores the irrefutable nature of this reality, emphasizing that death strips away all material accumulations, rendering them utterly meaningless beyond the grave.
Literary Devices
Paul employs several potent literary devices in 1 Timothy 6:7 to convey his message with clarity and force. The verse functions as an Aphorism, a concise, memorable statement of a general truth, easily recalled and applied. Its structure is built upon stark Contrast, juxtaposing "brought nothing in" with "carry nothing out," which effectively highlights the absolute impermanence of earthly possessions and the transient nature of human life. This contrast also creates a form of Antithesis, where opposing ideas are presented in parallel, reinforcing the central message. Furthermore, the declaration "it is certain" acts as a form of Emphasis, underscoring the undeniable, self-evident nature of this truth, leaving no room for doubt or argument. The verse's directness and universal applicability contribute to its powerful Didacticism, serving as a fundamental teaching point for Timothy and for all believers regarding a proper perspective on wealth and mortality.
Theological and Thematic Connections
1 Timothy 6:7 serves as a profound theological anchor, grounding our understanding of wealth, mortality, and eternity. It underscores the biblical truth that all human beings are temporary stewards, not ultimate owners, of earthly resources. This perspective challenges the idolatry of materialism, which often promises security and fulfillment that only God can provide. By highlighting the ultimate futility of accumulating earthly treasures, the verse redirects our focus to the imperishable riches found in a relationship with God and the pursuit of spiritual virtues. It calls believers to live with an eschatological mindset, recognizing that true wealth is measured not by what we possess in this life, but by what we invest in the life to come, and by the character we develop through faithful stewardship and contentment. This truth liberates believers from the anxieties of consumerism and the deceptive allure of worldly gain, fostering a dependence on divine provision rather than material accumulation.
Reflection and Application
The profound truth of 1 Timothy 6:7 calls us to a radical re-evaluation of our priorities and values in a world often consumed by the pursuit of wealth and material possessions. It challenges the pervasive consumerist mindset that equates self-worth with accumulation and happiness with acquisition. For believers, this verse is a liberating reminder that our identity and security are not found in what we own, but in who we are in Christ and in our eternal inheritance. It encourages a posture of profound gratitude for the basic necessities of life, fostering contentment with "food and raiment" (1 Timothy 6:8) rather than an insatiable desire for more. Practically, it compels us to invest our time, energy, and resources into things of lasting spiritual value—cultivating relationships, developing Christ-like character, serving God and neighbor, and advancing the Kingdom—rather than fleeting material gains that will inevitably be left behind. Living with this eternal perspective frees us from the anxieties of earthly loss and anchors our hope in the unshakeable promises of God.
Questions for Reflection
FAQ
What is the main message of 1 Timothy 6:7?
The main message of 1 Timothy 6:7 is a stark reminder of the universal human condition: we enter this world with nothing, and we can take nothing with us when we leave. This truth underscores the transient nature of all earthly possessions and challenges the notion that true security or fulfillment can be found in material wealth. It serves as a foundational principle for understanding Christian contentment and the pursuit of eternal values.
How does this verse relate to the love of money mentioned later in 1 Timothy 6?
1 Timothy 6:7 lays the essential groundwork for understanding Paul's subsequent warnings about the dangers of wealth, particularly the "love of money" in 1 Timothy 6:10. If we bring nothing into the world and can take nothing out, then an excessive attachment to or pursuit of money is fundamentally misguided and ultimately futile. The verse highlights the temporary nature of wealth, making the "love of money" (which is an eternal disposition towards a temporary thing) illogical and spiritually destructive. It frames the context for why the pursuit of wealth can lead to "many foolish and harmful desires that plunge people into ruin and destruction."
Does this verse mean Christians should not own anything or strive for financial stability?
No, this verse does not advocate for absolute poverty or discourage responsible financial stewardship. Instead, it addresses the attitude towards possessions. The point is not that possessions are inherently evil, but that they are temporary and cannot provide ultimate security or satisfaction. The Bible encourages diligence, wise management of resources, and generosity (e.g., Proverbs 10:4, 2 Corinthians 9:7). The verse primarily warns against placing ultimate value or hope in material wealth, reminding us that our true treasure is not found in what we accumulate on earth, but in our relationship with God and our eternal inheritance, as Jesus taught in Matthew 6:19-21.
Christ-Centered Fulfillment
While 1 Timothy 6:7 speaks to a universal human truth about the impermanence of earthly life and possessions, its deepest fulfillment is found in the person and work of Jesus Christ. Christ perfectly embodied the principle of bringing nothing into the world and carrying nothing out, yet He gained everything for us. He, "though he was rich, yet for your sake became poor, so that you by his poverty might become rich" (2 Corinthians 8:9). Jesus, the eternal Son of God, willingly divested Himself of His heavenly glory and prerogatives, entering the world not with earthly riches but in humble circumstances (Philippians 2:5-8). His life was marked by radical detachment from worldly possessions, famously stating that "the Son of Man has nowhere to lay his head" (Matthew 8:20). Ultimately, He "carried nothing out" of this world in terms of material wealth, but through His death and resurrection, He secured for believers an eternal, imperishable inheritance that transcends all earthly value (1 Peter 1:3-4). Thus, 1 Timothy 6:7 points us to Christ as the one who lived out this truth perfectly, demonstrating that true richness is not in what one accumulates, but in the self-giving love that leads to eternal life and an everlasting kingdom, where our true treasures are stored in Him (Colossians 3:1-4).