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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
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,-promising itself, forsooth, heavenly things in return-to lord it, (namely,) in another's family; to roost on another's wealth; to extort splendour from another's store to lavish expenditure which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven; who prohibits care to be taken about to-morrow's food and clothing, promising that He knows what is needful for each of His servants-not indeed ponderous necklaces, not burdensome garments, not Gallic mules nor German bearers, which all add lustre to the glory of nuptials; but "sufficiency," which is suitable to moderation and modesty, Presume, I pray you, that you have need of nothing if you "attend upon the Lord; " nay, that you have all things, if you have the Lord, whose are all things.
But the just and wise man, because he deems all these things as human, and his own goods as divine, neither desires anything which belongs to another, lest he should injure any one at all in violation of the law of humanity; nor does he long for any power or honour, that he may not do an injury to any one. For he knows that all are produced by the same God, and in the same condition, and are joined together by the right of brotherhood. But being contented with his own, and that a little, because he is mindful of his frailty, he does not seek for anything beyond that which may support his life; and even from that which he has he bestows a share on the destitute, because he is pious; but piety is a very great virtue.
From this cause the unjust, and those who are ignorant of God, abound with riches, and power, and honours. For all these things are the rewards of injustice, because they cannot be perpetual, and they are sought through lust and violence. But the just and wise man, because he deems all these things as human, and his own goods as divine, neither desires anything which belongs to another, lest he should injure any one at all in violation of the law of humanity.
From which we understand that we are an object of regard to God, since He is angry when we sin. For when He might have bestowed upon His people both riches and kingdoms, as He had before given them to the Jews, whose successors and posterity we are; on this account He would have them live under the power and government of others, lest, being corrupted by the happiness of prosperity, they should glide into luxury and despise the precepts of God. He foresaw how far He would afford rest to His worshippers if they should keep His commandments, and yet correct them if they did not obey His precepts. Therefore, lest they should be as much corrupted by ease as their fathers had been by indulgence, it was His will that they should be oppressed by those in whose power He placed them. But if any one shall wish to know more fully why God permits the wicked and the unjust to become powerful, happy, and rich, and, on the other hand, suffers the pious to be humble, wretched, and poor, let him take the book of Seneca which has the title, "Why many evils happen to good men, though there is a providence;" in which book he has said many things, not assuredly with the ignorance of this world, but wisely, and almost with divine inspiration. "God," he says, "regards men as His children, but He permits the corrupt and vicious to live in luxury and delicacy, because He does not think them worthy of His correction. But He often chastises the good whom He loves, and by continual labours exercises them to the practice of virtue: nor does He permit them to be corrupted and depraved by frail and perishable goods."
But, if a man would also have mercy upon his body as being a possession necessary to the soul and its co-operator in carrying on life on earth, he will occupy himself with its needs only so far as is required to preserve it and keep it vigorous by moderate care in the service of the soul. He will by no means allow it to become unmanageable through satiety.
I have taught those in a middle station to be content with food and covering;
For those who in appearance are rich, though they have many possessions, are yet poor in soul. The more they amass, the more they pine with longing for what they lack. But the believer, paradoxically, is rich even when poor. Knowing that we have need only of raiment and food and being content with these, he has trampled riches underfoot.
And observe also their laws, how moderate and freed from all vainglory. Thus: “Having,” says he, “food and covering, let us be content.” Not like him of Sinope [Diogenes the Cynic], who clothed in rags and living in a cask to no good, astonished many but profited none. Paul did none of these things. For neither had he an eye to ostentation, but was both clothed in ordinary apparel with all decency, and lived in a house continually, and displayed all exactness in the practice of all other virtue. These things the cynic despised, living impurely and publicly disgracing himself, and dragged away by his mad passion for glory.
"And having food and raiment, let us be therewith content."
Such things, and so much ought we to eat, as will suffice to nourish us, and such things should we put on, as will cover us, and clothe our nakedness, and nothing more; and a common garment will answer this purpose.
For it is not by beautifying herself, or by living a life of luxury, or by demanding from her husband money, or by being extravagant and lavish that a good wife will be able to win him over. When she removes herself from all present concerns and imprints upon herself the apostolic way of life, when she displays great modesty, decorum, disdain for money and forbearance, then she will be able to capture him. When she says, “If we have food and clothing, we have all that we need,” when she practices this philosophy in her actions and, laughing at physical death, calls this life nothing, when she considers along with the prophet every glory of this life to be as the flower of the field, then she will capture him.
Let us now speak in particular about the interior man. A wheel, as you know, rests upon the ground with a very slight base. Nor does it merely rest; it rolls along; it does not stand still but barely touches the ground and passes on. Further, when it rolls onward, it always mounts higher. So the saintly man, because he has a human body, has to give some thought to earthly matters. When it comes to food and clothing and other such things, he is content with what he has, and merely touching the ground with them, hastens on to higher things.
“Give us today our daily bread.” It can be taken quite simply that we pour out this prayer for our daily sustenance, that we may have plenty of it; and if we don’t have plenty, that we may not lack it entirely. He called it “daily,” “for as long as it is called ‘today.’ ” Daily we live, daily we get up, daily we take our fill, daily we get hungry. May he give us our daily bread.
This then is the perfect victory over covetousness. It is not to allow a gleam from the very smallest scrap of it to remain in our heart, as we know that we shall have no further power of quenching it if we cherish even the tiniest bit of a spark of it in us. And we can better preserve this virtue unimpaired if we remain in a monastery, and as the apostle says, having food and clothing, are therewith content.
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.’
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, in his pastoral epistle to Timothy, delivers a profound exhortation on Christian contentment, asserting that believers should find satisfaction in the provision of basic necessities—food and clothing. This concise yet powerful statement challenges the pervasive human tendency towards materialism and covetousness, redirecting the focus from the accumulation of earthly possessions to a posture of gratitude and spiritual sufficiency in God's faithful care.
Context
Literary Context
This verse is situated within the latter part of 1 Timothy chapter 6, where Paul transitions from addressing false teachers and their destructive doctrines (e.g., 1 Timothy 6:3-5) to a direct exposition on the dangers of wealth and the pursuit of material gain. He has just established the foundational principle that "godliness with contentment is great gain" and reminded Timothy that "we brought nothing into this world, and it is certain we can carry nothing out". Verse 8, therefore, serves as a logical and practical extension of these preceding statements, providing a concrete example of what true contentment looks like in daily life, setting the stage for the stark warning against the "love of money" in 1 Timothy 6:9-10.
Historical & Cultural Context
Timothy was serving as a pastor in Ephesus, a prominent and wealthy city in the Roman province of Asia. Ephesus was a bustling commercial hub, known for its temple of Artemis (Diana), a center of both religious devotion and significant economic activity. The society was characterized by stark economic disparities, with immense wealth coexisting with widespread poverty. The pursuit of riches was a dominant cultural value, and the temptation for Christians to conform to this materialistic worldview, or for false teachers to exploit religion for financial gain, was considerable. Paul's instruction here directly confronts this cultural ethos, offering a counter-cultural call to simplicity and reliance on God's provision, rather than striving for the fleeting security and status that wealth offered in that society.
Key Themes
First Timothy is rich with themes pertinent to church leadership and Christian living. Within chapter 6, several key themes emerge that verse 8 directly contributes to. The overarching theme is Christian contentment, which Paul presents as an antidote to covetousness and a hallmark of true godliness. This contentment is inextricably linked to trust in God's provision, emphasizing that believers should rely on God for their basic needs rather than succumbing to anxiety or greed, echoing the teachings of Jesus in the Sermon on the Mount. The verse also implicitly highlights the theme of spiritual priorities over material possessions, urging believers to prioritize eternal riches and a godly life over the temporal allure of wealth, which Paul warns can lead to "many foolish and hurtful lusts" and ultimately "pierce themselves through with many sorrows".
Exposition and Analysis
Key Word Analysis
Derived from a compound word meaning "nourishment," this term specifically refers to the sustenance necessary for life. It encompasses all that is required to feed and sustain the body, pointing to the most fundamental of human needs. Paul uses this word to denote basic provisions, not luxury or excess.
This word literally means "a covering." In context, it primarily refers to clothing, but can also broadly include basic shelter or anything that provides necessary covering for protection and modesty. Like "food," it emphasizes the essential, rather than the extravagant.
This primary verb means "to ward off" or "to be sufficient." In this context, it signifies being satisfied, finding sufficiency, or being enough. It implies a state of mind where one is adequately provided for and therefore does not crave more. It is not a passive resignation but an active, Spirit-enabled satisfaction with what God has supplied.
Verse Breakdown
"And having food and raiment"
This clause establishes the premise for the exhortation that follows. It posits a scenario where the most basic human needs—sustenance and covering—are met. The conjunction "And" (G1161, dé) serves as a continuative, linking this practical statement to the preceding theological truths about contentment and the fleeting nature of earthly possessions. It sets the baseline for what Paul considers sufficient for a believer's physical well-being.
"let us be therewith content"
This is the imperative command, the core of the verse's teaching. The phrase "therewith" (G5125, toútois) points directly back to "food and raiment," emphasizing that these two provisions are the scope of what should elicit contentment. The verb "content" (G714, arkéō) is a strong call to a state of satisfaction and sufficiency. It implies a deliberate choice to find peace and gratitude in having only the essentials, rather than striving for more or being discontent with one's current material state. This contentment is not merely a human effort but a divinely enabled disposition.
Literary Devices
Paul employs several effective literary devices in this concise verse. Primarily, there is a clear Understatement or Litotes, where "food and raiment" represent the bare minimum of human needs. By stating that these are sufficient, Paul implicitly critiques the insatiable desires for luxury and excess prevalent in society, making a powerful statement about spiritual priorities. The verse also functions as a Didactic Maxim, a short, memorable statement intended to convey a moral or practical truth. Its brevity and directness make it easily digestible and applicable. Furthermore, there is an element of Contrast implied: the simple contentment with basic provisions stands in stark contrast to the "love of money" and the "many foolish and hurtful lusts" that Paul warns against in the subsequent verses. This juxtaposition highlights the spiritual freedom found in simplicity versus the bondage of materialism.
Theological and Thematic Connections
The call to contentment with basic provisions in 1 Timothy 6:8 is deeply rooted in broader biblical theology, reflecting God's consistent teaching on trust, provision, and the dangers of materialism. It aligns with the Old Testament emphasis on trusting Yahweh as the provider of daily bread and the warnings against accumulating wealth at the expense of justice or piety. The New Testament further develops this, with Jesus' own life exemplifying a detachment from material possessions and a radical trust in the Father. This verse serves as a powerful reminder that true security and satisfaction are found not in what one possesses, but in a right relationship with God and a recognition of His faithful care. It challenges believers to cultivate a heart of gratitude for what they have, rather than a restless pursuit of what they lack, thereby freeing them to pursue godliness with undivided devotion.
Reflection and Application
In a world constantly pushing us towards more—more possessions, more experiences, more status—1 Timothy 6:8 stands as a counter-cultural beacon. It invites us to pause and deeply consider what truly constitutes "enough." This verse is not a call to asceticism or poverty, but a profound invitation to spiritual freedom from the tyranny of consumerism and the anxiety of accumulation. It challenges us to cultivate a posture of gratitude for God's daily provision, recognizing that our ultimate satisfaction is found not in material abundance, but in our relationship with Him. Embracing this truth allows us to reorient our desires, reduce unnecessary stress, and free up resources—both financial and emotional—to invest in what truly matters: our spiritual growth, our relationships, and the advancement of God's kingdom. It encourages a lifestyle of simplicity and generosity, where our needs are met, and our hearts are content, allowing us to live more fully for Christ.
Questions for Reflection
FAQ
Does this verse mean Christians should live in poverty or avoid wealth?
No, 1 Timothy 6:8 does not command poverty or forbid wealth. Instead, it addresses the attitude towards material possessions. Paul is emphasizing that believers should be content with basic necessities, meaning their happiness and security should not be contingent on accumulating more than what is needed for sustenance and covering. The issue is not wealth itself, but the "love of money" (1 Timothy 6:10), which can lead to spiritual ruin. A Christian can be wealthy and still be content, if their heart is not set on riches, but on God. The verse promotes spiritual freedom from materialism, not a mandated economic status.
How does "contentment" in this verse relate to ambition or striving for improvement?
Biblical contentment, as taught in 1 Timothy 6:8, is not a passive resignation that stifles ambition or personal improvement. Rather, it is an inner state of peace and satisfaction with God's provision, regardless of external circumstances. It means that our joy and identity are not derived from our possessions or achievements. A person can be content with their basic provisions while still striving for excellence in their work, pursuing education, or seeking to improve their circumstances, as long as these pursuits are not driven by greed, envy, or a restless desire for more, but by a desire to glorify God and serve others. The key is the heart's disposition—are we satisfied in Christ, or are we constantly chasing what the world offers?
Christ-Centered Fulfillment
The call to contentment in 1 Timothy 6:8 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. Our Lord Himself perfectly embodied this principle, famously stating that "the Son of man hath not where to lay his head" (Matthew 8:20), demonstrating a complete detachment from material comforts and an absolute reliance on the Father's provision. His life was a living sermon on prioritizing the Kingdom of God over earthly possessions, as seen in His teachings to "seek ye first the kingdom of God, and his righteousness" (Matthew 6:33) and His warnings against the deceitfulness of riches (Mark 4:19). For the believer, true contentment is not merely a stoic acceptance of one's lot, but a Spirit-empowered satisfaction rooted in the reality of Christ's all-sufficiency. Because we have Christ, who is our "all in all" (Colossians 3:11), and because He has promised to never leave us nor forsake us (Hebrews 13:5), we can truly be content with what we have, knowing that our greatest treasure is not found in "food and raiment" but in Him who "became poor, that ye through his poverty might be rich" (2 Corinthians 8:9).