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Commentary on 1 Timothy 6 verses 6–12
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.
You are afraid that your wealth may fail. You may have begun to do some good generously from it, yet you do not know, in your wretchedness, that your life itself may fail, and your salvation as well. While you are anxious lest any of your possessions be diminished, you do not take notice that you yourself, a lover of mammon rather than of your soul, are being diminished. While you are afraid lest for your own sake you lose your estate, you yourself are perishing for the sake of your estate.
But how can they follow Christ, who are held back by the chain of their wealth? Or how can they seek heaven, and climb to sublime and lofty heights, who are weighed down by earthly desires? They think that they possess, when they are rather possessed; as slaves of their profit, and not lords with respect to their own money, but rather the bond-slaves of their money. These times and these men are indicated by the apostle, when he says, "But they that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and in perdition. For the root of all evil is the love of money, which, while some have coveted, they have erred from the faith, and pierced themselves through with many sorrows." But with what rewards does the Lord invite us to contempt of worldly wealth? With what compensations does He atone for the small and trifling losses of this present time? "There is no man," saith He, "that leaves house, or land, or parents, or brethren, or wife, or children, for the kingdom of God's sake, but he shall receive seven fold even in this time, but in the world to come life everlasting." If we know these things, and have found them out from the truth of the Lord who promises, not only is not loss of this kind to be feared, but even to be desired; as the Lord Himself again announces and warns us, "Blessed are ye when men shall persecute you, and when they shall separate you from their company, and shall cast you out, and shall speak of your name as evil, for the Son of man's sake! Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven."
"But they that will be rich"; not those that are rich, but those who wish to be. For a man may have money and make a good use of it, not overvaluing it, but bestowing it upon the poor. Such therefore he does not blame, but the covetous.
"They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition."
He has justly said, "they drown men," since they cannot be raised from that depth. "In destruction and perdition."
But what is the "temptation and snare," which he says, those that would be rich fall into? It causes them to err from the faith, it involves them in dangers, it renders them less intrepid. "Foolish desires," he says. And is it not a foolish desire, when men like to keep idiots and dwarfs, not from benevolent motives, but for their pleasure, when they have receptacles for fishes in their halls, when they bring up wild beasts, when they give their time to dogs, and dress up horses, and are as fond of them as of their children? All these things are foolish and superfluous, nowise necessary, nowise useful.
"Foolish and hurtful lusts!" What are hurtful lusts? When men live unlawfully, when they desire what is their neighbor's, when they do their utmost in luxury, when they long for drunkenness, when they desire the murder and destruction of others. From these desires many have aimed at tyranny, and perished. Surely to labor with such views is both foolish and hurtful.
Do you see the skill of physicians, who besides health are supplying you also with the riches of wisdom? Sit down therefore with them, and learn from them the nature of your disease. For instance, do you love wealth and greedy gain, like the fevered love water? Listen to their admonitions. For it is just as the physician says to you, If you wish only to gratify your desire, you will perish and undergo this or that consequence. In the same way Paul wrote, “They that will be rich, fall into temptation, and a snare of the devil, and into foolish and hurtful lusts, which drown men in destruction and perdition.”
He did not say: Those who are rich. He said: Those who seek to become rich.… The name of riches is, as it were, sweet-sounding to the ear. But, “many vain and harmful desires”—does that sound sweet? To be “involved in many troubles”—does that sound sweet? Do not be so misled by one false good that you will thereby cling to many real evils.
See what a fight we have with our dead sins, as that active soldier of Christ and faithful teacher of the church shows. For how is sin dead when it works many things in us while we struggle against it? What are these many things except foolish and harmful desires which plunge into death and destruction those who consent to them? And to bear them patiently and not to consent to them is a struggle, a conflict, a battle.
Therefore, dearly beloved, the rust is that worm which alone possesses the recesses of the human heart: the worm of envy and of avarice. But the thief is the devil. Believe this. To lay his plots against good deeds, he flatters us with the pomp of the world. To keep a man from sharing in the heavenly kingdom, he puts gold in his hands, silver before his eyes, gems about his neck. In this way he nourishes pride and by the goad of covetousness enkindles the desires of the flesh.
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 issues a severe warning in his first letter to Timothy, highlighting the profound spiritual dangers inherent in the deliberate and intense desire to acquire wealth. He reveals that such a pursuit inevitably leads individuals into a perilous cycle of temptation, entrapment, and the cultivation of destructive desires, ultimately culminating in spiritual ruin and eternal loss. This passage serves as a critical caution against prioritizing material gain over spiritual integrity and contentment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several potent literary devices to convey the gravity of his warning. The primary device is Metaphor, particularly in the phrases "fall into temptation and a snare" and "drown men in destruction and perdition." The "snare" vividly depicts the deceptive and entrapping nature of wealth's allure, suggesting a hunter's trap that ensnares its prey. The image of being "drowned" is a powerful metaphor for complete and irreversible ruin, conveying a sense of being utterly overwhelmed and consumed by the consequences of greed, leading to a spiritual shipwreck. The use of Hyperbole or strong language like "many foolish and hurtful lusts" and "destruction and perdition" amplifies the severity of the danger, ensuring Timothy and the Ephesian believers grasp the dire stakes. The passage functions as a Warning, designed to shock and deter, using stark imagery to underscore the spiritual perils of materialism.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's warning in 1 Timothy 6:9 resonates deeply with a consistent biblical theme: the inherent danger of materialism and the deceitfulness of riches. From the Old Testament prophets who condemned the exploitation of the poor by the wealthy, to Jesus's parables about the rich fool and the difficulty for a rich man to enter the kingdom of God, Scripture consistently cautions against placing trust or ultimate value in material possessions. The desire for wealth often displaces God as the ultimate object of worship and trust, leading to idolatry and a distorted view of true life and security. This passage underscores that the problem is not wealth itself, but the heart's orientation towards it—the "will to be rich"—which breeds a host of sinful desires and ultimately leads to spiritual ruin, a stark contrast to the contentment found in Christ.
REFLECTION AND APPLICATION
1 Timothy 6:9 serves as a timeless and urgent caution for believers in every generation, challenging us to deeply examine our hearts regarding our attitude towards money and material possessions. It compels us to ask whether our ambitions are aligned with God's kingdom or with the fleeting pursuits of this world. The passage is not a condemnation of wealth itself, but a piercing indictment of the desire to be rich, which can subtly, yet powerfully, corrupt one's spiritual priorities, integrity, and relationships. True security, fulfillment, and peace are found not in accumulating earthly riches, which are inherently unstable, but in a steadfast relationship with Christ and a life marked by contentment and godliness. We are called to guard vigilantly against the subtle allure of materialism, recognizing that the relentless pursuit of wealth can lead to spiritual shipwreck and ultimately, eternal loss, as emphasized in Paul's subsequent warning in 1 Timothy 6:10. This verse encourages a posture of contentment, trust in God's provision, and a focus on eternal treasures.
Questions for Reflection
FAQ
Does 1 Timothy 6:9 condemn all rich people or the pursuit of wealth itself?
Answer: No, 1 Timothy 6:9 does not condemn being rich, nor does it inherently condemn the honest acquisition of wealth. The passage specifically targets "they that will be rich," which refers to a deliberate, consuming desire or ambition to acquire wealth. The danger lies in the love of money (as stated in 1 Timothy 6:10) and the prioritization of material gain over spiritual values, leading to temptations, snares, and destructive desires. The Bible acknowledges that some godly individuals were wealthy (e.g., Abraham, Job), but it consistently warns against the dangers of greed and the deceitfulness of riches.
What are "foolish and hurtful lusts" in this context?
Answer: The "foolish and hurtful lusts" (Greek: anóētos and blaberós epithymía) are strong desires that arise from the ambition to be rich. They are "foolish" because they are irrational and spiritually senseless, leading to empty pursuits that do not satisfy the soul. They are "hurtful" because they cause damage to one's spiritual life, relationships, and moral integrity. These lusts can manifest as covetousness, dishonesty, pride, an insatiable craving for more, a willingness to compromise one's ethics for financial gain, or an obsessive preoccupation with worldly things that distract from God. They are destructive because they ultimately "drown men in destruction and perdition," leading to spiritual ruin.
What does "destruction and perdition" mean in this verse?
Answer: "Destruction" (Greek: ólethros) and "perdition" (Greek: apṓleia) are strong terms that signify utter ruin, loss, and ultimate undoing. In this context, they refer to a profound spiritual catastrophe, a complete shipwreck of faith and life. While they can have eschatological implications (eternal damnation), their primary meaning here is the complete moral and spiritual ruin that results from succumbing to the love of money. It's a state of being utterly lost and overwhelmed by sin, leading to a life devoid of spiritual vitality and potentially resulting in eternal separation from God. It's the antithesis of the "godliness with contentment" that Paul commends in 1 Timothy 6:6.
CHRIST-CENTERED FULFILLMENT
While 1 Timothy 6:9 stands as a stark warning, its ultimate fulfillment and the antidote to the dangers it describes are found in Christ. Jesus himself perfectly modeled a life free from the love of money, choosing poverty and dependence on the Father even though "He was rich, yet for your sakes He became poor, that you through His poverty might become rich" (2 Corinthians 8:9). He consistently warned against the deceitfulness of riches, urging His followers to "lay up for yourselves treasures in heaven" (Matthew 6:19-21) and declaring that "you cannot serve God and money" (Matthew 6:24). In Christ, believers find true contentment, for He is the source of all satisfaction and security, enabling us to say with Paul, "I have learned in whatever state I am, to be content" (Philippians 4:11-13). The "destruction and perdition" that the pursuit of wealth brings is overcome by the salvation offered through Christ's sacrifice, which delivers us from the power of sin and death, offering eternal life and true spiritual riches that can never be lost or stolen (John 3:16). Thus, the Christian life, centered on Christ, provides the ultimate escape from the snare of materialism and offers a path to genuine, lasting fulfillment.