Exegetical and Hermeneutical Commentary of 1 Timothy 6:6

But godliness with contentment is great gain.

6. So the Pauline paradox comes out strongly; godliness with contentment is a way of gain, a great source of gain. This is spoiled by making the reference to the rewards of heaven. The thought is as in 1Ti 4:8, where see the paraphrase quoted of Mar 10:30. St Paul’s ‘way to be wealthy’ is by the limiting of our wants and the limitless realising of Christ’s presence and sufficiency; this being the inmost meaning of this word ‘godliness’ see 1Ti 2:2. The adjective of this word ‘contentment’ occurs in the noble description of his own disciplined life, ‘I have learned, in whatsoever state I am, therewith to be content. I have all competence in Him that empowereth me,’ Php 4:11; Php 4:13.

So good George Herbert:

‘For he that needs five thousand pound to live

Is full as poore as he that needs but five.’ The Church Porch.

And again:

‘Teach me, my God and King,

In all things Thee to see,

And what I do in any thing

To do it as for Thee:

This is the famous stone

That turneth all to gold,

For that which God doth touch and own

Cannot for lesse be told.’ The Elixir.

Fuente: The Cambridge Bible for Schools and Colleges

But godliness – Piety; religion. The meaning is, that real religion should be regarded as the greatest and most valuable acquisition. With contentment. This word, as now used, refers to a state of mind; a calm and satisfied feeling; a freedom from murmuring and complaining. The idea is, that piety, connected with a contented mind – or a mind acquiescing in the allotments of life – is to be regarded as the real gain. Tyndale gives substantially the same interpretation: Godliness is great riches, if a man be content with that he hath Coverdale: Howbeit, it is of great advantage, who is so godly, and holdeth him content with that he hath. The word which is used here – autarkeia – means, properly, self-sufficency, and is used here, in a good sense, to denote a mind satisfied with its lot. If there be true religion, united with its proper accompaniment, peace of mind, it is to be regarded as the true riches. The object of the apostle seems to be, to rebuke those who supposed that property constituted everything that was worth living for. He tells them, therefore, that the true gain, the real riches which we ought to seek, is religion, with a contented mind. This does more to promote happiness than wealth can ever do, and this is what should be regarded as the great object of life.

Fuente: Albert Barnes’ Notes on the Bible

1Ti 6:6-8

But godliness with contentment is great gain.

Contentment

I. Seek the blessedness of godly contentment.

1. No doubt contentment apart from godliness is a good thing. Seneca and Lucretius, and other pagan philosophers, were never tired of singing its praises; and Socrates, when he walked through the streets of Athens, and saw around him the evidences of wealth, art, and culture, exclaimed, How many things there are which I can do without.

(1) To some this feeling of contentment with their present condition seems constitutional. There are men and women who have an easy-going disposition, which makes the best of everything.

(2) Others again are content, not so much from happy temperament, as from the fact that the lines have fallen unto them in pleasant places, and they have a goodly heritage. Belonging to the rich and leisured classes, they have no temptation to win a position, or to make money, by unworthy means, for these are already theirs without effort.

2. It is not contentment, however, which is inculcated here so much as godliness with contentment. Many a man has been content without being godly, who might have been saved had his content been disturbed and destroyed.

II. Entertain a lowly estimate of yourselves. We brought nothing into this world. Of all Gods creatures, the human child is most helpless, most dependent upon kindly care; and one of the lessons taught by the coming of an infant into the home is the lesson of human dependence. What have we, indeed, through life that we did not receive? The very powers which enable us to win position or wealth are as much Divine gifts as the wealth itself. No one here has reason for boasting or pride, but only for reverent gratitude to Him who has crowned us with loving-kindness and with tender mercy.

III. Estimate justly the value of earthly things. However precious worldly things may seem, it is certain we can carry nothing out of the world when we leave it. It is a narrow bed which will form the last resting-place even for the owner of a province or the ruler of a nation. (A. Rowland, LL. B.)

Godliness

You know that all the waters in the world run towards the sea. The little stream which you watch trickling through the green meadow runs on till it joins another stream, and this again to a third, and so on, and it grows larger and broader and deeper till it becomes a river, on which ships may ride, and down which they may sail to the great ocean. The heart and mind of a godly person all turn towards God as the waters flow towards the sea; he loves Him above all other things, admires Him above all other persons, trusts to Him above all other hopes, and values Him above all other joys. (E. Garbett, M. A.)

Godliness, the parent of content

I. What is meant in scripture by godliness? It frequently means the gospel. As in this same first Epistle to Timothy (1Ti 3:16), Without controversy, great is the mystery of godliness. In other passages godliness means, as the word actually means in the old Saxon, Godlikeness, or a likeness to God; because the object of the revelation of Christ in the gospel is to show us the character of God in the person of a man, and thereby set us a pattern for us to copy–and by offering grace to all, by which they may be able to copy that pattern, to make them Godlike by making them like Christ.

II. Now the effect of this godliness is in the text stated to be contentment–godliness with contentment–that is, religion with the contentment which it always brings forth. Let us now, in examining this part of our subject, endeavour to learn how true religion produces contentment.

1. It teaches us to know God. The ideas which men are able to form of Gods character, by observing His works, and without the help of revelation, are not such as to produce contentment. His works show the extent of His power; and the order and harmony of them, His own knowledge and perfection. But to know this will not produce contentment. We must know Gods moral character for this. Now the Bible reveals God to us as a God whose name is Love; as a God whose goodness and mercy are as great as His power and wisdom. Thus the Bible reveals the Eternal God as the kindest friend of sinful man. And when this, which the Word of God thus discovers, is believed in the heart, then contentment must be produced, and will increase as the knowledge of Gods character and the assurance of His love increase. For the Christian thus reasons: Is God all-wise? then surely He knows what is best for me. Is He as good as He is wise? then surely He will give what is best for me.

2. But, secondly, the Scripture teaches us to know ourselves, and thus leads us to contentment. Discontent always springs from pride and an overweening conceit of our own value and excellence. We are all by nature high-minded, and esteem ourselves at more than we are worth. Thus, true religion, by humbling a man, tends to produce contentment, for it shows him and makes him feel that he deserves nothing, so that every thing he has is more than he deserves; since he who values himself at nothing will count everything he receives to be above his value, and therefore a call on him for gratitude. And this contentment, the blessed fruit of godliness, were it spread through the world, were it growing in every heart, would set the foundations of the earth in course again, and bring into order what sin has thrown into confusion. It would teach men to keep to their place and to fulfil its duties. It would cut up all covetousness by the root, while it would give no check to honest industry and proper care to provide for our own household. It would put an end to that diseased love of change, and restless, excited spirit, which is continually agitating the mind of those who are in the world as the winds ruffle the unstable ocean. (W. W. Champneys, M. A.)

The benefit of contentment

He was not content to call godliness gain, but he calleth it great gain; as if he would say, gain, and more than gain; riches, and better than riches; a kingdom, and greater than a kingdom. As when the prophets would distinguish between the idol-gods and the living God, they call Him the great God; so the gain of godliness is called great gain. The riches of the world are called earthly, transitory, snares, thorns, dung, as though they were not worthy to be counted riches; and therefore, to draw the earnest love of men from them, the Holy Ghost brings them in with these names of disdain, to disgrace them with their loves; but when He comes to godliness, which is the riches of the soul, He calleth it great riches, heavenly riches, unsearchable riches, everlasting riches, with all the names of honour, and all the names of pleasure, and all the names of happiness. As a woman trims and decks herself with an hundred ornaments, only to make her amiable, so the Holy Ghost setteth out godliness with names of honour, and names of pleasure, and names of happiness, as it were in her jewels, with letters of commendation to make her be beloved. Lest any riches should compare with godliness, He giveth it a name above others, and calleth it great riches, as if He would make a distinction between riches and riches, between the gain of covetousness and the gain of godliness, the peace of the world and the peace of conscience, the joy of riches and the joy of the Holy Ghost. The worldly men have a kind of peace and joy and riches. But I cannot call it great, because they have not enough, they are not contented as the godly are; therefore only godliness hath this honour, to be called great riches. The gain of covetousness is nothing but wealth; but the gain of godliness is wealth, and peace, and joy, and love of God, and the remission of sins, and everlasting life. Therefore only godliness hath this honour, to be called great gain. (H. Smith.)

Enough

The godly man hath found that which all the world doth seek, that is, enough. Every word may be defined, and everything may be measured, but enough cannot be measured or defined, it changeth every year; when we had nothing, we thought it enough, if we might obtain less than we have; when we came to more, we thought of another enough; now we have more, we dream of another enough; so enough is always to come, though too much be there already. For as oil kindleth the fire which it seems to quench, so riches come as though they would make a man contented, and make him more covetous. (H. Smith.)

Contentment a commander

Such a commander is contentation that wheresoever she setteth foot an hundred blessings wait upon her; in every disease she is a physician, in every strife she is a lawyer, in every doubt she is a preacher, in every grief she is a comforter, like a sweet perfume, which taketh away the evil scent, and leaveth a pleasant scent for it. (H. Smith.)

Poor capital for the next world

Once it was remarked to Lord Erskine that a certain man dying had left 200,000, whereupon he replied, Thats a poor capital to begin the next world with. Truly it was so, for if, on the other hand, the man had given it away in charity he would thus have really laid it up as treasure in heaven, where in a certain sense he would have possessed and enjoyed it, whereas in this case he left it all behind him on earth when he died, and thus really lost it.

Money of no use beyond the grave

At Andermatt, in Switzerland, recently, some workmen were repairing a wall that runs round the old churchyard when they suddenly came upon several skeletons, and on disturbing them there fell from the lower jaw of one, two gold coins of the reign of Charles VIII. of France, at the end of the fifteenth century. Further search revealed the presence in the bony hand of the skeleton of a piece of linen rag in excellent preservation, and on unfolding the rag the men brought to light ten silver coins of the sixteenth century, of the time of Francis I. of France. There is no means of knowing how the money came to be in so strange a place. It may have been placed there by superstitious friends of the dead, or death might have suddenly come upon a man who was carrying his money in that way. One thing, however, is certain, the money had not been used by him. When we see how men scheme, and labour, and hoard, it would seem that they have forgotten that it is of no use beyond the grave.

Folly of hoarding up wealth

We are told that when Alexander, the conqueror of the world, was dying, he gave orders that at his burial his hands should be exposed to public view that all men might see that the mightiest of men could take nothing with him when called away by death. The same lesson was taught us by Job when he said, Naked came I out of my mothers womb, and naked shall I return thither. A mouthful of earth will one day stop the cravings of the most covetous. This makes the hoarding up of wealth so vain an occupation. He who died the other day worth three millions and a half, is now as poor as the beggar whom he passed in the street. I would not mind dying, said a miserly farmer, if I could take my money with me! but when he ceased to breathe he left all behind him. What folly it is to spend all ones time in gathering a heap to leave it so soon. (C. H. Spurgeon.)

Leaving wealth

Mahmoud, the first Mohammedan conqueror who entered India, when a mortal disease was consuming him, ordered all his costly apparel, and his vessels of silver and gold, and his pearls and precious stones, to be displayed before him. In the royal residence at Ghuznee, which he called the Palace of Felicity, he drew from this display, wherewith he had formerly gratified the pride of his eye, a mournful lesson, and wept like a child. What toils, said he, what dangers, what fatigues, both of body and mind, bays I endured for the sake of acquiring these treasures, and what cares in preserving them! and now I am about to die and leave them. (Dictionary of Illustrations.)

Exemplary contentment

A gentleman was once talking to Thomas Mann, a pious waterman on the river Thames, and having ascertained that he never laboured on the Sabbath, and was dependent on his labour for a living, he said, Well, as your gains have been so small, you could not lay much up. Have you not been anxious, as you have proceeded in life, lest, from the very nature of your employment, exposed as it is to danger and to all weathers, you should be laid up by illness, and have nothing to support you? No, sir; I have always believed in Gods Providence. I think I am just fitted for the situation which He has appointed to me, and that what He has fixed is best. I am, therefore, satisfied and thankful. I endeavour to do the duty which daily falls to me, and to be careful of my earnings: I have always had enough, and I have no fears about years to come. Yet, my friend, said the gentleman, if illness were to come, and you had not a provision made for the supply of your need in helpless old age, ought not this to give you some uneasiness? No, sir, that is not my business. Future years are not my business. That belongs to God, and I am sure that, doing my duty in His fear now, and being careful in what He intrusts to me, He will supply my need in future in that way which He shall think best. The gentleman then said, We have heard that teaching the poor to read has a tendency to make them discontented with the station in which Providence has placed them. Do you think so? No, sir; quite the contrary. All that I have read in the Bible teaches me to be content with the dispensations of Providence, to be industrious and careful. A Christian cannot be an idle or an ungrateful man.

Contentment

I. I am to explain Godliness. This consists in two things.

1. It consists in a godly heart. Godly signifies godlike. Those who have a heart after Gods own heart are godly, and bear His moral image, in which man was at first created, and to which every renewed person is restored by the special influence of the Divine Spirit. The Spirit in regeneration enstamps the moral image of God upon the heart, which consists in righteousness and true holiness. There is nothing in which men so nearly resemble God as in a godly heart.

2. Godliness implies not only a godly heart, but a godly life. All men will live according to their hearts.

(1) A sincere consecration of themselves to God. Those who mean to live a godly life, give themselves away to God in an everlasting covenant, never to be forgotten.

(2) The godly not only devote themselves to God, but pay a sincere and habitual obedience to the intimations of His will.

II. That this Godliness will produce contentment.

1. Godliness leads those who possess it to realize that God always treats them as well as they deserve. They live under an habitual sense of their unworthiness in the sight of God.

2. The godly are sensible that God always treats them according to their prayers, which reconciles them to the Divine dispensations towards them.

3. That it leads men to live by faith in the perfect wisdom and rectitude of the Divine government. The godly believe that the hand and heart of God are concerned in all the events which actually take place.

III. That godly contentment will produce great gain; or rather, that godliness with contentment is great gain.

1. That godly contentment gains all the good in this world. Those who are contented after a godly sort, enjoy all the things that they possess, and they actually possess as much as they desire to possess; which affords them complete contentment. The contented person is in just such a situation as He, all things considered, desires to be in.

2. That those who possess godly contentment, gain not only this world, but the world to come. Contentment here prepares them for contentment there. Godliness here prepares them to enjoy godliness there.

Improvement:

1. If godliness produces contentment, then those have reason to doubt of the sincerity of their religion who do not derive contentment from it.

2. If godliness produces contentment, then none can be contented who are destitute of godliness.

3. If godliness be so gainful as we have heard, then none can be godly too soon.

4. If godliness be so gainful as we have heard, then there is no danger of being too godly.

5. If godliness be so gainful as has been represented, then the godly have good reason to pity the ungodly.

6. If godliness be so gainful as has been represented, then the godly ought to do all they can to lead others to be godly. Godliness is benevolence, and benevolence wishes well to all mankind. (N. Emmons, D. D.)

We brought nothing into the world.

What we carry out of the world

There is a sense in which the text is true, and there is a sense in which it is not true.

I. There is a sense in which it is true. It is true that we can carry nothing of our material possessions out of the world. We must leave behind our homes, our business, our property, our very bodies. This is–

1. A fact the most obvious.

2. A fact the most practically disregarded.

II. There is a sense in which it is not true. There are certain things which we did not bring with us, but which we shall carry away with us.

1. Our memories. We came without recollections, we shall carry thousands away.

2. Our responsibilities. We came without responsibilities, we shall carry loads away.

3. Our characters. We came without a character, we shall carry one away.

4. Our true friendships. We came without true friendships, we shall carry many away.

5. Our true sources of spiritual joy. Powers of holy meditation, hopes of approaching good, communion with the Infinite Father, etc., and all these we shall carry away with us. (The Homilist.)

The responsibility of life

I. Consider mans dependence and mortality. Everything that we possess and enjoy is not so much a gift as a loan. Strength to labour, and the reward of our labour, all worldly possessions and happiness, are merely for a time. They are only lent to us during our life, to be returned at our death. We often hear of a man having only a life interest in certain property. But who has more than a life interest in any worldly possessions? But, as the text reminds us, we shall have to go out of this world.

II. Consider mans moral and spiritual nature, and consequent accountability. We brought much with us into this world, and we shall carry more out.

1. We brought a spiritual nature with us into this world, or, rather, we came into this world spiritual beings. Man is not a body, but a spirit. We have bodies, we are spirits. The universal consciousness of man testifies to the fact that he possesses a life higher than that of the brutes. Into the heavenly kingdom there cannot enter anything that defileth. Be not deceived, God is not mocked; for whatsoever a man soweth that shall he also reap. For he that soweth to the flesh shall of the flesh reap corruption, but he that soweth to the Spirit shall of the Spirit reap life everlasting.

2. We brought a moral nature with us into this world, or, to speak more correctly, we came into this world moral beings. Things affect us, not merely as pleasurable or painful, but as right or wrong.

3. We shall carry out of this world what we did not bring with us into the world. We must all carry with us the record of our life.

4. Besides the record of our life, which we must carry with us out of the world, we shall be blessed or condemned for what we leave behind us in the world. All of us will leave behind an influence which will live long after we are forgotten. (A. F. Joscelyne, B. A.)

Having food and raiment.—

Contentment with little

I. Let us consider the necessities of nature. These are few, and simple, and easily satisfied. For we should distinguish between real and artificial wants. In reference to happiness, a man only has what he can use. If he possesses a thousand pounds which he cannot use, it matters not, as to the benefit he derives from it, whether it be in his coffer or in the bowels of the earth.

II. We should do well to consider the insufficiency of the creature. When we see men dissatisfied with what they have, and all anxiety and exertion to amass an abundance of this worlds goods, we should imagine that there was a superlative excellency in these things, and that our happiness absolutely depended upon them. Happiness is an eternal thing. A good man shall be satisfied from himself.

III. To induce you to be satisfied with such things as you have, consider Your unworthiness. You murmur because you have not more–but should you not be thankful for what you have? If a man owes you a debt, you ought to have your demand; and if you do not receive the whole, you may justly complain. But it is otherwise with a beggar who asks alms. How much more therefore are we bound to say, with Jacob, I am not worthy of the least of all Thy mercies! Cease complaining, Christian.

IV. Observe what you have already in possession or in reversion. When I view the Christian–when I see him blessed with all spiritual blessings in heavenly places–when I see him a son of God, an heir of immortality–loved with an infinite love; redeemed by the blood of the everlasting covenant; called out of darkness into marvellous light. Oh why do not these blessings absorb us! Once they did. When we were first induced to seek them-we thought of nothing else. We then said, If I succeed and obtain these–how willingly can I leave everything else!

V. Consider the providence of God. Suppose now a voice from heaven were to assure you that a little was best for you. You answer, I would try to acquiesce. And cannot God speak by actions as well as words?

VI. Consider how much safer you are with little than with much. Honey does not more powerfully attract bees than affluence generates temptations. Did you never see men ruined by prosperity? Have you duly considered the duties as well as snares of a prosperous condition? Where much is given, much will be required.

VII. Consider the brevity of your continuance upon earth, where alone you will need any of these things. What is your life? It is even a vapour that appeareth for a little time, and then vanisheth away! And how much of this fleeting period is already consumed! There may be but a step between you and death. Now if time be short, your trouble cannot be long. Were you ever so prosperous, it is only the sunshine of a day–the evening shades are beginning to spread, and will hide all your glories from your view. Read the verse before the text: For we brought nothing into this world, and it is certain we can carry nothing out. (W. Jay.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 6. But godliness with contentment is great gain.] The word godliness, , here, and in several other places of this epistle, signifies the true religion, Christianity; and the word contentment, , signifies a competency, a sufficiency; that measure or portion of secular things which is necessary for the support of life, while the great work of regeneration is carrying on in the soul. Not what this or the other person may deem a competency, but what is necessary for the mere purposes of life in reference to another world; food, raiment, and lodging. See 1Ti 6:7. So, if a man have the life of God in his soul, and just a sufficiency of food and raiment to preserve and not burden life, he has what God calls great gain, an abundant portion.

It requires but little of this world’s goods to satisfy a man who feels himself to be a citizen of another country, and knows that this is not his rest.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Godliness, the exercise of a true faith in Christ, conjoined with a holy life, is a good revenue of itself, having in it , a self-sufficiency. He doth not here suppose that godliness can be separated from a contented frame of spirit with that lot which God hath chosen for us, for that cannot be; but as being always attended with a contentation of mind, in which alone lieth true riches, for such men never want enough.

A good man, Solomon saith, is satisfied from himself, Pro 14:14; for which reason alone godliness is , a great annual revenue.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6. ButThough they err inthis, there is a sense in which “piety is” not merely gain,but “great means of gain”: not the gainingwhich they pursue, and which makes men to be discontented withtheir present possessions, and to use religion as “a cloak ofcovetousness” (1Th 2:5) andmeans of earthly gain, but the present and eternal gainwhich piety, whose accompaniment is contentment,secures to the soul. WIESINGERremarks that Paul observed in Timothy a tendency to indolence andshrinking from the conflict, whence he felt (1Ti6:11) that Timothy needed cautioning against such temptation;compare also the second Epistle. Not merely contentment isgreat gain (a sentiment of the heathen CICERO[Paradox 6], “the greatest and surest riches”), but”piety with contentment”; for piety not only feels no needof what it has not, but also has that which exalts it above what ithas not [WIESINGER]. TheGreek for contentment is translated “sufficiency”(2Co 9:8). But the adjective(Php 4:11) “content”;literally, “having a sufficiency in one’s self“independent of others. “The Lord always supplies His people withwhat is necessary for them. True happiness lies in piety, but thissufficiency [supplied by God, with which moreover His peopleare content] is thrown into the scale as a kind of overweight”[CALVIN] (1Ki 17:1-16;Psa 37:19; Isa 33:6;Isa 33:16; Jer 37:21).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

But godliness with contentment is great gain. By “godliness” is not meant any particular grace, but all the graces of the Spirit of God; as faith, hope, love, fear, c. the whole of internal religion, as it shows itself in outward worship, and in all acts of holiness of life and conversation and which the doctrine that is according to godliness teaches and engages to; and this is gain, very great gain indeed. A man possessed of true godliness is a gaining, thriving, man: such as are godly, or truly gracious, they are come into good and happy circumstances, and are possessor of the true, solid, satisfying, durable, and unsearchable riches of grace; all their debts are paid, they are richly clothed, and deliciously fed, and are in a good family, even the household of God, who before were in debt, arrayed in rags, were in a starving condition, and strangers and foreigners; yea, they are heirs of God, joint heirs with Christ, and have both a right and a meetness for the heavenly inheritance; they are now made kings and priests to God, and, in the present state of things, have God to be their portion, and exceeding great reward; they have an interest in Christ, and in all spiritual blessings in him, and have the Spirit as the earnest of their future inheritance; they are rich in faith, and in good works; their souls, which were lost, are gained, and shall be saved with an everlasting salvation; and ere long they will be possessed of all the riches of glory, signified by a house not made with hands, a city which has foundations, whose builder and maker is God, an incorruptible inheritance, and a kingdom and glory: how great is the gain of godliness! And what adds to this gain, and now goes along with it, is “contentment”; for this is not to be considered as the condition of godliness being great gain, as if it was not so without it; but as the effect of godliness, what that produces, and as a part of its gain. The word here used signifies “sufficiency”; and so it is rendered in the Vulgate Latin version: it designs a competency of the good things of this life; and what that is, is expressed in

1Ti 6:8 and such God gives to them that fear him, his godly ones, who shall lack no good thing convenient for them; for godliness has the promise of this life, as well as of that which is to come; and God does give to such all things pertaining to life and godliness, even all things richly to enjoy. The word indeed properly signifies “self-sufficiency”, which in its strict sense, only belongs to God, who is “El-Shaddai”, God all-sufficient and self-sufficient; but here it intends such a sufficiency as a man himself judges to be so; for this phrase does not so much design the thing itself, which is a sufficiency, as the opinion, the sense which the godly man has of it, who himself judges it, as Jacob did, to be enough; and such a man is content with what he has, and thankful for it, submits quietly to the will of God, and patiently bears every adverse providence: and this is now the fruit and effect of godliness, or true grace, and is a considerable part of that gain which godliness brings with it; and such a man is a happy man indeed, let his circumstances be what they will. The Jews have a saying n, that

“he is a rich man whose spirit rests in, or is contented with his riches;”

that is, as the gloss explains it.

“who rejoices in his portion, be it little or much: thus, though godliness is not gain, nor gain godliness, in the sense of the false teachers, yet is it true gain in a spiritual sense.”

n T. Bab. Sabbat, fol. 25. 2.

Fuente: John Gill’s Exposition of the Entire Bible

Excellence of Contentment; Evil of Covetousness.

A. D. 64.

      6 But godliness with contentment is great gain.   7 For we brought nothing into this world, and it is certain we can carry nothing out.   8 And having food and raiment let us be therewith content.   9 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 perdition.   10 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.   11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.   12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

      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, v. 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, Ps. xxxvii. 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, Phil. iv. 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, v. 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, v. 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, Prov. xxx. 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? Jud. xviii. 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, v. 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, c. [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, &lti>v. 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, 2 Tim. iv. 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, 2Co 10:3; 2Co 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. iii. 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.

Fuente: Matthew Henry’s Whole Bible Commentary

With contentment ( ). Old word from (, ) as in Php 4:11. In N.T. only here and 2Co 9:8. This attitude of mind is Paul’s conception of “great gain.”

Fuente: Robertson’s Word Pictures in the New Testament

Contentment [] . Only here and 2Co 9:8. The adjective aujtarkhv self – sufficient, Phi 4:11. Comp. Sir. 40 18. Aujtarkeia is an inward self – sufficiency, as opposed to the lack or the desire of outward things. It was a favorite Stoic word, expressing the doctrine of that sect that a man should be sufficient unto himself for all things, and able, by the power of his own will, to resist the force of circumstances. In Ps. of Solomon 5 18, we read : “Blessed is the man whom God remembereth with a sufficiency convenient for him” [ ] ; that is, with a sufficiency proportioned to his needs.

Fuente: Vincent’s Word Studies in the New Testament

1) “But godliness with contentment” (estin de porismos megas e eusebeia meta autarkeias) “But godliness with self-sufficiency (contentment in godliness),” Heb 13:5; Php_4:11. The godly way of life bears in it a peace of mind and rest of conscience unfound in earthly gain, apart from God, Joh 16:33.

2) “Is great gain.” (estin porismos megas) It is the doing of the will of God and work of God that abides forever, brings gain of great good and rewards, 1Jn 2:17; 1Co 3:6; 1Co 3:14-15. The real gain is hereafter, Rom 8:17-18.

CONTENTMENT

The heart, amid every outward want, is then only truly rich, when it not only wants nothing which it has not, but has that which raises it above what it has not.

-Gray & Adams Commentary

Fuente: Garner-Howes Baptist Commentary

6 But godliness with sufficiency is great gain In an elegant manner, and with an ironical correction, he instantly throws back those very words in an opposite meaning, as if he had said — “They do wrong and wickedly, who make merchandise of the doctrine of Christ, as if ‘godliness were gain;’ though, undoubtedly, if we form a correct estimate of it, godliness is a great and abundant gain.” And he so calls it, because it brings to us full and perfect blessedness. Those men, therefore, are guilty of sacrilege, who, being bent on acquiring money, make godliness contribute to their gain. (119) But for our part, godliness is a very great gain to us, because, by means of it, we obtain the benefit, not only of being heirs of the world, but likewise of enjoying Christ and all his riches.

With sufficiency. (120) This may refer either to the disposition of the heart, or to the thing itself. If it be understood as referring to the heart, the meaning will be, that “godly persons, when they desire nothing, but are satisfied with their humble condition, have obtained very great gain.” If we understand it to be “sufficiency of wealth” (and, for my own part, I like this view quite as well as the other,) it will be a promise, like that in the book of Psalms,

“

The lions wander about hungry and famished; but they that seek the Lord shall not be in want of any good thing.” (Psa 34:10.)

The Lord is always present with his people, and, as far as is sufficient for their necessity, out of his fullness he bestows on each his portion. Thus true happiness consists in piety; and this sufficiency may be regarded as an increase of gain.

(119) “ Qui estans addonnez au gain de la bourse, font servir la piete et la doctrine de vraye religion a leur gain.” — “Who, being devoted to the gain of the purse, make piety and the doctrine of true religion contribute to their gain.

(120) “ Avec suffisance, ou, contentement.” — “With sufficiency, or, with contentment.”

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXPLANATORY NOTES

1Ti. 6:7. We brought nothing into this world.Compare Job. 1:21. It is not safe to say St. Paul is quoting here. All times and peoples have such sayings.

1Ti. 6:8. Let us be therewith content.R.V. margin, in these we shall have enough.

MAIN HOMILETICS OF THE PARAGRAPH.1Ti. 6:6-8

Godliness the Highest Gain

I. Because it ensures the supply of absolute necessities.Having food and raiment let us be therewith content (1Ti. 6:8). Our real wants are few. What do we need more than food and covering? They who fear the Lord have the promise of sustenance (Isa. 33:16; Psa. 37:3). The godly are under the special care of the Divine Universal Provider.

II. Because it promotes a spirit of contentment.Godliness with contentment is great gain (1Ti. 6:6). Godliness is a great means of gainnot of that gain which breeds discontent in its covetous pursuit, but the present and eternal gain which piety brings to the soul. Godliness is gain when it is accompanied with the contentment it inspires. It not only feels no need of what it has not, but also has that which exalts it above what it has not. Godliness is its own sufficiency, and satisfies every want of the complex nature of man. Godliness, even with affliction, is great gain. A minister recovering from a dangerous illness confessed, This six weeks illness has taught me more divinity than all my past studies and all my ten years ministry put together.

III. Because the contentment accompanying true godliness is independent of worldly possessions (1Ti. 6:7).Godliness reminds us of the condition in which we entered the world, and in which we shall leave it. We brought nothing with us; we shall take nothing away. If we have little, we are taught to be content with that little; if we have much, we are taught how fragile is our hold upon our possessionsnot to set our hearts upon them, but use them as stewards who must give an account to the Giver of all good. Richard Boyle, the great Earl of Cork, outlived most of those who had known the meanness of his beginning. He never forgot it himself, but took pains to preserve the memory of it to posterity in the motto he always used, and which he caused to be placed on his tomb: Gods providence is my inheritance.

Lessons.

1. Our spiritual gains are our truest wealth.

2. Contentment is a special endowment of godliness.

3. The godly man makes the best of both worlds.

GERM NOTES ON THE VERSES

1Ti. 6:6-8. The Cultivation of Christian Contentment.

I. Godliness is itself a gain.

1. Because it is a satisfying reality.

2. Because it gives us the highest pleasures of which we are capable.

II. Godliness with contentment is great gain.

1. Contentment is the outcome of godliness.

2. Reasons for cultivating Christian contentment.

(1) We have nothing (1Ti. 6:7).

(2) We have need of nothing (1Ti. 6:8).

(3) We are in danger of being entangled by striving after earthly things (1Ti. 6:9-10).

3. The advantages of cultivating Christian contentment.

(1) It will protect us from the temptation to become rich anyhow.
(2) It will shield us from avarice.
(3) It will teach us to acquire spiritual riches.
(4) It will gladden the brief space of our earthly probation.Lay Preacher.

1Ti. 6:6. Contentment.

I. The text presents us with a bride.Godliness.

II. A bridesmaid.Contentment.

III. Her great dowry.Great gain.

IV. The present payment.Godliness with contentment is great gain.

1. What the world counts gain is loss.

2. What the world counts loss is gain.T. Fuller.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(6) But godliness with contentment is great gain.Here the Apostle changes the subject of his letter somewhat abruptly. The monstrous thought that these wordly men dare to trade upon his dear Masters religion, dare to make out of his holy doctrine a gainthe hateful word suggests to him another danger, to which many in a congregation drawn from the population of a wealthy commercial city like Ephesus were hourly exposed. This is an admirable instance of the sudden change we often notice in the subject matter in the midst of St. Pauls Epistles, of what has been aptly termed going off at a word. The reasoning in the writers mind was, probablythese false men suppose godliness will be turned into gain. Yes, though they were terribly mistaken, still there is a sense in which their miserable notion is true. True godliness is ever accompanied with perfect contentment. In this sense, godliness does bring along with it great gain to its possessor. The heart, says Wiesinger, amid every outward want, is then only truly rich when it not only wants nothing which it has not, but has that which raises it above what it has not.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

6. Is great gain Emphasis on is in order to concede what truth there is in the proposition. But it is godliness with contentment, and not for the restless sake of the earthly gain.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘But godliness with contentment is great gain, for we brought nothing into the world, for neither can we carry anything out,’

In total contrast is true doctrine and true Christianity. That, while not condemning riches, eschews seeking to become rich (compare Mat 6:19-21), and at the same time recognises that such riches may well keep men from God. It produces genuine heavenly-mindedness (Col 3:1-3; 1Jn 3:1-3) which cares nothing for the treasures of this life but centres on pleasing God, and doing the will of their Father in Heaven. It stresses the fulfilment of their responsibility towards God (eusebeia – godliness). Pleasing God and having His contentment in their hearts is all that they desire. For they know that earthly things are nothing, and that they brought nothing into this world and can take nothing out. Compare Job 1:21 – ‘naked came I out of my mother’s womb, and naked will I return there’; Ecc 5:15 – ‘as he (a rich man) came forth from his mother’s womb, naked will he go again as he came, and will take nothing for his labour which he may carry away in his hand’. Thus they look not at the things that are seen but at the things which are unseen, for the things that are seen are temporary and transient, but the things that are not seen are eternal (2Co 4:18). They have respect to the recompense of the reward (Heb 11:26) when they will hear their Lord say, ‘well done, good and faithful servant, enter into the joy of your Lord’.

It may well be that the false teachers had offered ‘contentment’, or self-assurance. The word was used similarly by Stoic philosophers. But Paul wants to stress that if it does not go along with fulfilling our responsibilities towards God it is worth nothing. The only genuine contentment, which includes a full supply of all that is necessary, is found in Him, for that is contentment that rests on a sound basis. The same root is found in Deu 32:10 LXX, ‘He  maintained  him in the wilderness, in burning thirst and a dry land. He led him about and instructed him, and kept him as the apple of an eye, as an eagle would watch over his brood, and yearns over his young, and receives them, having spread his wings, and takes them up on his back.’ That is the basis of the Christian’s contentment.

Fuente: Commentary Series on the Bible by Peter Pett

The Sin of Avarice and Its Results.

v. 6. But godliness with contentment is great gain.

v. 7. For we brought nothing into this world, and it is certain we can carry nothing out.

v. 8. And having food and raiment, let us be therewith content.

v. 9. 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 perdition.

v. 10. 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.

At the opening of this paragraph, Paul arranges to obviate a misunderstanding, as though Christianity were under no circumstances a source of gain: But a great gain indeed is godliness with contentment, with the feeling of possessing all that one needs. Piety does indeed result in a gain, and one that is far more excellent than that which the errorists had in mind. It is a characteristic of godliness that this virtue offers a real gain only in connection with such an attitude of satisfaction with one’s lot as places its hope and confidence in the Lord and His providence, Psa 37:5; Pro 30:8; Mat 6:33.

The first reason adduced by the apostle in support of his statement is that taken from the transitory character of this world’s goods: For nothing it was that we brought into this world; that we also can bring nothing away (who will doubt?). That is the common, the general human experience. Not only without money and goods, but in absolute nakedness man is born into the world, Job 1:21. And no matter how much he may earn and gain during this short life, no matter how greedily he may seek the things of this world, he can take nothing along with him into eternity, Psa 49:17; Luk 12:15-21. All the money and goods of this present life are thus transitory in character; they can be our property at best for only a short time, take them along with us we cannot: why, then, strive after that which cannot bring lasting satisfaction?

The second reason of the apostle in support of his statement warning against dissatisfaction and avarice: But having food and raiment, with these let us be content. The actual needs of a man are really much smaller than he himself usually is willing to believe. If he is in possession of that which keeps him alive from day to day; if he has the simplest foods to eat and water to drink; if he can cover his nakedness against heat and cold; if he has some form of shelter against the inclemencies of the weather, then he is in possession of those factors which he needs for the sustaining of his life. Christians that realize the truth of these facts will therefore gladly heed the admonition to be content with this measure of God’s goodness and bounty, especially since they have the promise that they will always have what they need for the support and wants of the body, Mat 6:33-34.

The apostle furthermore refers to the danger connected with the possession of many goods of this world: They, however, that desire to be rich fall into temptation and a snare and many senseless and pernicious lusts, which drown the people in ruin and destruction. Note that Paul does not condemn riches in themselves, not the fact that a person is rich, his having received an unusual amount of God’s blessings, although it remains true that such people are exposed to very great temptations. He is speaking of such as make it their object and goal to be rich at all costs, that have no other interest in the world than to heap up riches to themselves. People of this kind deliberately court temptation and therefore find little difficulty in finding it; in fact, they readily fall into temptation, they find cause and inspiration for many sins, they find many sins beckoning them on to which they, in their former less prosperous state, never gave a second thought. Following the lure of riches, they fall into the snares of sins, of intemperance, of dissipation, of voluptuousness, and many other vices. Every new day provides further food for the lust of their heart and eyes; with ever greater eagerness they strive after the flimsy hollowness of this world’s gifts. Foolish the apostle calls these desires, since they take away all decent reasoning, all moral common sense, causing people to be drowned, to be dragged down into ruin and destruction, into moral and spiritual bankruptcy. So immeasurably deep is this perdition that it includes bodily ruin as well as intellectual, spiritual, and eternal condemnation. At present all the nations of the world seem to have been caught in the vortex of a wild whirlpool, as the mania for amusements and luxuries indicates all too plainly.

In conclusion, the apostle characterizes this insane desire for money: For a root of all evils is the eagerness for money, which some coveting after have erred from the faith and have transfixed themselves with many sorrows. So dangerous is avarice, the love of money, the desire for riches, that St. Paul expressly says there is no evil in the world which cannot grow and receive its nourishment from this terrible vice. Every sin in the Decalogue may directly or indirectly be traced back to avarice. Those are the fruits which a person harvests if he permits this root to obtain a firm hold in his heart. From his experience of many years, gained in many countries, the apostle is able to add that such people as did covet after money, as did desire it with all the eagerness of their foolish mind, lost the spiritual life given to them by faith with this gift itself. They have gone aside, they have erred from the right way. They may not have felt the danger of the situation at first, but the more their love for money grew, the more their love for their neighbor, for Christ, was stifled. They made Mammon their god, and that god made them unhappy. They are plagued with many sorrows and restless thoughts, not only thoughts of remorse, but also internal torments of various kinds: worry for the future, apprehension for the safety of all the money and goods that they have accumulated, fear on account of the uncertainty of investments. Thus Paul characterizes the foolishness, the sinfulness, the damnableness of the love of money. All the more should Christians be found willing to heed his warning and to flee the vice of covetousness.

Fuente: The Popular Commentary on the Bible by Kretzmann

1Ti 6:6. But godliness with contentment, &c. Piety, indeed, with contentment, is great riches. Heylin. This is a most pleasing sentiment for the religious poor.Contentment will attend piety, as its inseparable companion; and, consequently, the pious man will be happy, whatever his circumstances may be, and even much more so than any accumulation of worldly wealth can make him.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Ti 6:6 . . . .] Calvin: eleganter et non sine ironica correctione in contrarium sensum eadem verba retorquet. The meaning is: piety is certainly a , but in another and higher sense than the heretics suppose; is opposed to (1Ti 6:5 ), Wiesinger.

. . .] has here the same meaning as before; Luther wrongly says: “it is, however, a great gain, one that is blessed,” etc.

] “ Piety when united with contentment ,” which certainly belongs of necessity to true piety. The gain of which the apostle is here thinking is not the heavenly, eternal blessings (Theodoret: ; Calvin, Heydenreich, Matthies, and others), but the gain to which we are directed in the next verses, 7 10. Several expositors hold the gain to be the itself (so Chrysostom, Bengel: nam affert ; de Wette, and others [203] ); but this reference is not indicated in the added words: . On , comp. Phi 4:11 : .

[203] Van Oosterzee: “In one short, compressed sentence, the apostle expresses two chief ideas, that true piety of itself makes content, and that by doing so it brings great gain.”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2235
GODLINESS WITH CONTENTMENT

1Ti 6:6. Godliness with contentment is great gain.

TO the great dishonour of Christianity, there are many professors, and even preachers of it, who are more intent on promoting their own temporal interests, or the interests of their party, than on advancing practical religion in the world. Of such persons St. Paul is speaking in the context: and he enjoins Timothy to withdraw himself from them, as from persons who disgraced the Christian name, by giving reason to people to conclude, that they supposed gain to be godliness. In opposition to such characters, the Apostle reverses that which he had stated as their opinion; and declares, that though gain was not godliness, godliness was gain, yea, and great gain, if it were joined with contentment.
In vindication of this sentiment, we shall shew,

I.

What we are to understand by godliness

The frame of mind which we may conceive the angels to enjoy, would be by no means suited to our state: we are sinners, redeemed sinners; and therefore godliness must include such a frame of mind as becomes persons in our condition. In this view, it implies,

1.

An affiance in God through Christ

[This is the foundation of all true religion. Whatever a man may possess without this, he has not one particle of real godliness. If we could suppose him to be as just and honest, as kind and amiable, yea, as devout and fervent, as ever man was, still, if he had not the heart of a sinner, of a sinner justly condemned, and delivered from condemnation solely by the blood of Christ, he would be utterly destitute of true religion ]

2.

A devotedness to God in Christ

[This must spring from the former: for though faith and practice differ from each other, as much as the root of a tree does from the fruit it hears, yet we must by no means separate them, since they are equally essential to real godliness. A reformation of the external conduct, or a partial surrender of the heart to God, will not suffice: if we would be approved by God, we must have our whole selves, body, soul, and spirit, sanctified to his service And as Christ is theonly mediator through whom we approach to God, so must Christ, that is, God in Christ, be our only Lord and Governor.]
When we have just views of the nature of godliness, we shall see,

II.

Its connexion with contentment

Such godliness as has been described must bring contentment along with it, since all who possess it must feel,

1.

A consciousness that they deserve the miseries of hell

[No person can have an entire affiance in God through Christ, till he have felt his desert of Gods wrath and indignation. And can such a person be discontented with any lot that may be assigned him? Must he not, even in the most afflicted situation, say, Shall a living man complain, a man for the punishment of his sins? Will he not call every affliction light, yea, lightness itself, in comparison of the misery he deserves? Will he not, under the pressure of the heaviest calamities, thank God that he is not in hell?]

2.

A sense of infinite obligation to God for mercies received

[One who has within him the constituents of real godliness, must see himself to be infinitely indebted to God for the gift of his dear Son, for the knowledge of salvation by him, and for the prospect of everlasting glory. His sense of these mercies cannot but be heightened also by the consideration, that they were never once offered to the fallen angels, nor accepted by the great majority of those to whom they have been offered. Can such an one repine that he has a less measure of health, or riches, or temporal conveniences than others, when he is so far exalted above them in things of infinitely greater moment?]

3.

A willingness to be conformed to the image of Christ

[No true disciple of Christ expects or wishes to be in a state different from that which his Lord and Master experienced when on earth. But what was the condition of Jesus in the world? Did he live in ease and affluence and honour? No; he was despised and rejected of men, a man of sorrows and acquainted with grief. He subsisted oftentimes on the benevolence of his friends and followers; and often had not so much as a place where to lay his head. Who that reflects on this, will murmur at his lot, even though nothing but poverty and persecution should await him? Will he not check the first risings of discontent with this obvious reflection, The disciple cannot be above his Lord: it is sufficient for the disciple that he be as his Lord?]
The connexion of godliness with contentment being thus plain, let us consider,

III.

The advantage of it as so connected

St. Paul tells us, that godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come. Let us view it then,

1.

In reference to this life

[Money has obtained the exclusive title of gain: but godliness has an incomparably greater right to that appellation. There are three principal ends for which money is considered as valuable; namely, to provide present gratifications, to secure against future troubles, and to benefit our children or dependents. But in these respects it cannot for one moment stand in competition with godliness,that godliness I mean which is connected with contentment. Suppose money to afford ever such high gratifications, (though it is very much overrated by the generality,) will not pardon of sin, peace of conscience, and the enjoyment of the Divine presence, far outweigh them all? Suppose money to afford effectual relief in trouble, (though it cannot assuage our pain either of mind or body,) what consolations can it afford equal to those which result from godliness and contentment? The utmost that money can do, is to procure some outward relief; whereas the piety above described will convert every cross into a comfort, and every trouble into a fountain of joy. We are ready to acknowledge that money has its uses, and very important uses too, in reference to our children or dependents, (though it not unfrequently is a curse to them rather than a benefit,) yet even in this view is it far inferior to religion: for the godly and contented man will instruct his children and dependents in those principles which he has found so beneficial to himself: and who can duly estimate the benefit of such instructions, confirmed and enforced by such an example? Who can value sufficiently the intercessions of such a friend? Suppose a dying man to address his surviving relatives, I have not wealth laid up for you in my coffers, but I have thousands of prayers treasured up for you in heaven, which, I trust, will come down in blessings on your heads, when I lie mouldering in the dust: I have engaged my God to be the Husband of the widow, and the Father of the fatherless; yes, my dear wife and children, 1 have entreated him to take care of you; and I believe that my prayers have not gone forth in vain: I say, such a legacy would be far better than thousands of silver and gold.

Thus in every view for which money is coveted, godliness with contentment is a richer portion.]

2.

In reference to the world to come

[The blindest worldling in the universe is not foolish enough to think that riches will profit him in the day of wrath. In the words following the text this point is established beyond all contradiction; For we brought nothing into this world, and it is certain that we can carry nothing out, Here therefore all competition ceases; and gain must be confessed to belong exclusively to the godly and contented mind.]

Address
1.

Those who boast of contentment, while they are destitute of godliness

[That persons may feel contentment while enjoying all that they can wish, we readily acknowledge. But we have not real contentment, unless we could be contented with any change of circumstances which God might see fit to appoint. Nor indeed can this fruit spring from any thing but real godliness. Therefore the complacency which many take in their own fancied contentment, while they are uninfluenced by vital godliness, is a delusion, which, if not rectified in time, will issue in the most fearful disappointment and misery.]

2.

Those who profess godliness, but manifest a worldly or discontented spirit

[The tree must be judged of by its fruits. In vain are the highest pretensions to Christian experience, if we be not dead to the world, and resigned to the will of God. O brethren, how many professors of godliness have, through a desire to be rich [Note: , ver. 911.], fallen into snares and temptations, and into foolish and hurtful lusts, which have drowned them in destruction and perdition! Remember, that the love of money is the root of all evil, which while some have coveted after, they have pierced themselves through with many sorrows. But thou man of God, flee these things, and seek rather to be rich towards God.]

3.

Those who profess both godliness and contentment

[Know, that you have a richer portion than crowns or kingdoms. You never can have occasion to envy any man. Only seek to grow in these divine graces. Give yourselves up wholly to God; and having food and raiment, be therewith content [Note: ver. 8.]. Godliness is durable riches; and one grain of contentment is worth a talent of gold. Let it appear, beloved, that you live under a full persuasion of these things; and that your ardour in pursuit of heaven is accompanied with a proportionable indifference about the things of time and sense.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

6 But godliness with contentment is great gain.

Ver. 6. But godliness with contentment ] True piety hath true plenty, and is never without a well contenting sufficiency, a full self-sufficiency. The wicked in the fulness of his sufficiency is in straits, Job 20:22 . Contrariwise the godly in the fulness of their straits are in an all sufficiency.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

6 .] He then goes off, on the mention of this erroneous view, to shew how it really stands with the Christian as to the desire of riches: its danger, and the mischief it has occasioned. But (although they are in error in thus thinking, there is a sense in which such an idea is true (‘eleganter et non sine ironica correctione in contrarium sensum eadem verba retorquet.’ Calv.), for) godliness accompanied with contentment (see above, and Php 4:11 ) is great gain (alluding, not to the Christian’s reward in the next world, as Thdrt., , Erasm., Calv., al., but as Chrys., Thl., Ambr., al., the is in the very fact of possessing piety joined with contentment, and thus being able to dispense with those things which we cannot carry away with us).

Fuente: Henry Alford’s Greek Testament

1Ti 6:6 . The repetition of in a fresh idealised sense is parallel to the transfigured sense in which is used in 1Ti 1:8 .

: not here sufficientia (Vulg.), though that is an adequate rendering in 2Co 9:8 . St. Paul did not mean to express the sentiment of the A.V. of Ecc 7:11 , “Wisdom is good with an inheritance”. Contentment does not even give his meaning. Contentment is relative to one’s lot; is more profound, and denotes independence of, and indifference to, any lot; a man’s finding not only his resources in himself, but being indifferent to everything else besides. This was St. Paul’s condition when he had learnt to be , Phi 4:11 . “Lord of himself, though not of lands” (Sir. H. Wotston). See chap. 1Ti 4:8 . The popular as opposed to the philosophical use of , as evidenced by the papyri, is simply enough . See Moulton and Milligan, Expositor , vii., vi. 375.

Fuente: The Expositors Greek Testament by Robertson

with. Greek. meta. App-104.

contentment. Greek. autarkeia. See 2Co 9:8 – Compare Php 1:4, Php 1:11.

Fuente: Companion Bible Notes, Appendices and Graphics

6.] He then goes off, on the mention of this erroneous view, to shew how it really stands with the Christian as to the desire of riches: its danger, and the mischief it has occasioned. But (although they are in error in thus thinking, there is a sense in which such an idea is true (eleganter et non sine ironica correctione in contrarium sensum eadem verba retorquet. Calv.), for) godliness accompanied with contentment (see above, and Php 4:11) is great gain (alluding, not to the Christians reward in the next world, as Thdrt.,- , Erasm., Calv., al.,-but as Chrys., Thl., Ambr., al.,-the is in the very fact of possessing piety joined with contentment, and thus being able to dispense with those things which we cannot carry away with us).

Fuente: The Greek Testament

1Ti 6:6. , but is) He does not wish altogether to deny that godliness is a gain.-) a ready and sure (expedita) mode of providing a living.[49]-, great) for it produces , a mind contented with its lot, unknown to all others.- , with contentment) This is the companion of godliness.

[49] is strictly the act of providing a living, means of gain: , the living thus gained, gain.-ED.

Fuente: Gnomon of the New Testament

1Ti 6:6

But godliness with contentment is great gain:-Contentment pertains not to the place or condition, but to the heart. Being contented in our lot is great gain. It is a precious treasure that brings much joy in this world, and then an unfailing treasure in the world to come. It is great gain to learn to be content without riches or earthly treasures. [In this concise and weighty sentence Paul expresses both these main ideas that godliness makes us content, and to be content is the highest good.]

Fuente: Old and New Testaments Restoration Commentary

godliness: 1Ti 4:8, Psa 37:16, Psa 84:11, Pro 3:13-18, Pro 8:18-21, Pro 15:16, Pro 16:8, Mat 6:32, Mat 6:33, Luk 12:31, Luk 12:32, Rom 5:3-5, Rom 8:28, 2Co 4:17, 2Co 4:18, 2Co 5:1, Phi 1:21, Heb 13:5

contentment: 1Ti 6:8, Exo 2:21, Luk 3:14, Phi 4:11-13

Reciprocal: Gen 34:23 – General Gen 43:2 – General Gen 48:15 – fed me Exo 20:17 – thy neighbour’s house Deu 32:47 – General 2Ki 4:13 – I dwell 2Ki 6:2 – and take thence Job 1:9 – Doth Job Psa 49:10 – leave Psa 112:3 – Wealth Pro 19:23 – shall abide Pro 28:25 – he that putteth Pro 30:8 – feed Ecc 2:11 – behold Ecc 6:7 – the labour Isa 33:6 – fear Jer 35:9 – General Jer 45:5 – seekest Mar 10:30 – an hundredfold Luk 12:15 – for Luk 18:30 – manifold more Rom 12:16 – condescend to men of low estate 1Ti 6:5 – supposing 2Pe 1:6 – godliness 2Pe 3:11 – godliness

Fuente: The Treasury of Scripture Knowledge

1Ti 6:6. Paul reverses the foolish notions of the vain characters he has been describing. Instead of temporal gain being the object of godliness, true gain is godliness itself, if a person is contented with it, for it is a form of wealth that will not pass away when this world comes to an end.

Fuente: Combined Bible Commentary

1Ti 6:6. Godliness with contentment. In contrast with the false view of religion as a source of wealth, St. Paul brings out its true character. In the highest sense, religion with contentment is the best business, the best investment. The Greek word for contentment is that by which ethical writers expressed the state of one who, being truly wise, was sufficient to himself, whatever might be the outward circumstances in which he found himself. It was a favourite word of the Stoic schools, and the cognate adjective had been already used by St. Paul in Php 4:11.

Fuente: A Popular Commentary on the New Testament

As if the apostle had said, “Although these seducers are for making a gain of godliness, yet we know that godliness is great gain, especially godliness with contentment; with contentment, I say, which it becomes us to have, for we brought nothing into the world with us, and shall carry nothing away with us; having therefore food and raiment, let us be therewith content and satisfied.”

Learn hence, 1. That godliness is the sincere practice of the Christian religion, so called, because it directeth and prescribeth to us the true and only way of worshipping and serving God.

Learn, 2. That some men suit their godliness with their worldly ends, they make a trade and saving bargain of it.

Learn, 3. That godliness, or the sincere practice of the Christian religion, is true gain, great gain, yea, the best gain, both for this world, and that which is to come.

Learn, 4. That one great point of godliness, is to be content with what we have, yea, though it be only food and raiment.

Contentment is a sedate and quiet temper of mind about outward things: it is the wisdom and will of God not to give to all alike, but to some more, to others less, of these outward comforts; but nothing besides food and raiment is absolutely necessary, a little will suffice a contented mind; he is not rich that has much, but he that has enough: that man is poor who covets more, having food and raiment, &c.

Observe lastly, The apostle’s argument to excite and move the Christian to this duty of contentment, without enlarging his desires inordinately after the world, and the perishing satisfactions of it. For we brought nothing into the world, and it is certain we can carry nothing out;

where remark, that the note of assurance is fixed rather to our carrying out than to our bringing in; the apostle doth not say, it is certain that we brought nothing into the world, and we shall carry nothing out: but he says, we brought nothing in, and it is certain we can carry nothing out.

The note of assurance is applied to the latter; for this reason I conceive, because though all persons come naked, and bring nothing with them into the world, yet abundance is put upon them, and they are born heirs to vast possessions; but it is obvious to every eye, and most indubitably certain, that they carry nothing away with them.

Death is called an unclothing; it unclothes the body, disrobing it of all its gaudy and glorious attire: yea, it unclothes the bones; our flesh wears off quickly in the grave. We proverbially say of a rich man, he has left a vast estate, left it behind him, carrying neither a foot of land, nor a farthing of money with him; therefore doth St. Paul add, it is certain we can carry nothing out.

Fuente: Expository Notes with Practical Observations on the New Testament

The Truth About Riches

Paul said being God like and content with the state in which one finds himself leads to the richest rewards ( Php 4:11-12 ). Jesus urged his followers to seek the best interests of God and his kingdom first and all the material things they truly needed would be provided ( 1Ti 6:6 ; Mat 6:25-34 ).

Those who spend their lives trying to amass a material fortune will be disappointed to find that none of those things can be taken to the grave or beyond. Babies enter the world with nothing, not even clothes, and everyone leaves the world as he came. Any blessings God gives us beyond food and clothing are beyond our basic needs and should be received with thankfulness ( 1Ti 6:7-8 ).

Those who seek material wealth are like an animal in a trap. Instead of wanting what is best for them, they lust after things that will ultimately only bring them hurt. Seekers of material wealth are compared by Paul to a swimmer tired of fighting the current who is at last pulled under to his death. In the end, his uncontrolled desires will lead to the utter ruin of body and soul ( 1Ti 6:9 ).

After observing the previously mentioned facts, it is no wonder that Paul said the love of money is the root of all evil. Those who devote all their efforts to this god will invariably leave the faith of Christ behind and will find themselves with a painful conscience from all the wrong they did to get more while at the same time feeling miserable because they do not possess even greater wealth ( 1Ti 6:10 ).

Fuente: Gary Hampton Commentary on Selected Books

1Ti 6:6-10. But godliness The genuine fear and love of God, and obedience to his will; with contentment The inseparable companion of vital piety; is great gain Brings unspeakable profit in time as well as in eternity, and indeed is the only true abiding gain; for all other gain is perishing. For we brought nothing into this world But were thrown naked upon the indulgent provision which our gracious Creator has been pleased to make for us; and it is certain Whatever treasures insatiable avarice may amass; we can carry nothing out But must, in a little time, return to the dust, stripped of all. To what purpose then do we heap together so many things? O let us remember one thing is needful, and let us, above all things, take care to ensure that. And having While we continue in this transitory and uncertain life; food and raiment Or food and coverings, rather; the word comprehending not only clothes, but lodgings; (it signifies indeed coverings of every sort;) let us be therewith content And not seek, with restless solicitude, the great things of this world, which are often of short continuance, and of a precarious as well as an unsatisfying nature. But they Who, not content with these; (which are all that a Christian needs, and all that his religion allows him to desire;) will be rich Who desire to be so, and resolve to use every means in order thereto; fall Headlong; into temptation Or trial, frequently great, peculiar, and distressing; and a snare Which entangles them in sin and misery; and into many foolish and hurtful lusts Or desires, which have no reason whatever in them, and which not only sink men below the dignity of their nature, but prove the occasion of much further mischief, yea, drown men in destruction here, and eternal perdition hereafter. In this admirable picture the apostle represents men who are actuated by the desire of riches, and with the lusts excited by the possession of them, as pursuing, to the utmost verge of a precipice, those shadowy phantoms which owe all their semblance of reality to the magic of the passions, which riches, and the desire of them, have excited in their minds; and as falling into a gulf, where they plunge so deep that they are irrecoverably lost. For the love of money Commonly called prudent care of what a man has; is the root Or source; of all Of every kind of; evil Of sin and misery consequent thereon, in various respects. The pernicious influence of this vice hath been taken notice of, and painted in striking colours, by moralists and poets, even among the heathen. But none of them have drawn the picture with such skill and effect as the apostle hath done in this and the preceding verse; where he hath set forth, in the strongest colouring, and with the fewest words, the deformity of the passion, and the evils which it produces, both in the bodies and in the minds of those who indulge it. Macknight. Which, while some have coveted after Greek, , reaching out to, or eagerly coveting; have erred , have wandered far from the faith, or have wholly missed the mark. Indeed they aimed not at faith, but at something else; and pierced themselves through Or all round, as properly signifies; have stabbed themselves, as it were, from head to foot on all sides, so as to be like a person wholly covered with wounds; with many sorrows Arising from a guilty conscience, tormenting passions, desires contrary to reason, religion, and one another. How cruel are worldly men to themselves!

Fuente: Joseph Bensons Commentary on the Old and New Testaments

CHAPTER 28

Just prior to the winning of the 300 million plus lottery in May of 2000 I heard a radio evangelist that was really condemning people for their involvement in the lottery.

Some of his comments went along the line of the following:

I don’t know why all those people spend all that money on something that they won’t win. Only one or two people can possibly win, yet millions of people purchase millions of tickets.

These people are motivated only by one thing – covetousness. That is all it is, plain and simple it is covetousness – their desire for more money. Nothing but Greed. Nothing but desiring something they don’t have.

They just want more money to buy more things. They just want more and more.

They desire more and more money. They covet other people’s money. They want that free money, they want all those millions so they can spend it on themselves.

Covetousness is wrong, covetousness is not from God, covetousness is of the devil. We should not covet money. We should be satisfied with what God has given us!

Those people that spend money on the lottery are seeking more and more money. Money is nice – in fact I wouldn’t mind having some more of it myself! HUMMMMMM!

I have mentioned prosperity gospel before in these studies. This teaching tells us that if we are not rich we are not really spiritual. This teaching seems to fall into the area of false teaching if I understand this passage correctly. I might add that this passage is one of the plainest and most concise of Paul’s teachings. It is really quite plain and it is really quite obvious what he is saying.

We want to look at the GOAL OF LIFE in verse six, the REALITY OF LIFE in verse seven, and the CONTENTMENT OF LIFE in verse eight.

I. GOAL OF LIFE

1Ti 6:6. But godliness with contentment is great gain.

Paul now STRONGLY contrasts the thought of “gain is godliness” in our previous study (false godliness in the case of those rejecting truth) which is error, with “contentment being gain.” Interesting contrast – take some time to contemplate this one!

Content to many is having all you want when you want it. This is not the natural Biblical thought of contentment.

The term content is defined by Thayer as “1) a perfect condition of life in which no aid or support is needed 2) sufficiency of the necessities of life 3) a mind contented with its lot”

Content with no aid or support desired. Now that is a good definition of content. Happy as you are with nothing added.

The word Paul uses to convey great gain, is “megas” – MEGA gain if you are content!

Let us consider what are some of the benefits of being content.

1. Peace: Not many believers really have the peace of being content with where they are, with what they have, and with who they are. Many are always stretching for things that they are not and things that they do not have. Peace is being what God has made you and no more. When He leads you to seek further then you should act.

2. Due to peace you may find better health. If you have no peace you will be full of worry and stress. They are finding more and more health problems that are related to stress or the opposite of commitment.

3. You will be a better witness for your Lord. If people see that you are satisfied where you are, and who you are they will know that there is something special in your life – they know they don’t have that peace and contentment.

4. You will be happier. Due to the lack of worry and stress you will find you enjoy life more. You most likely will find things to do that bring joy to your life.

II. REALITY OF LIFE

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

6:6 {6} But godliness with contentment is great gain.

(6) He properly dismisses the name of gain and lucre, confessing that godliness is great gain, but in a far different manner, that is, because it brings true sufficiency.

Fuente: Geneva Bible Notes

Paul urged Timothy to remember that real "gain" comes from the acquisition of true godliness that includes an attitude of contentment with one’s material possessions. It does not come from teaching godliness to others primarily to receive pay for doing so. That conduct demonstrates an attitude of discontent with one’s material possessions.

The apostle further reminded Timothy that there is really no relationship between godliness and one’s material possessions. Material things are transitory. As we entered the world without any, so we shall leave it (cf. Job 1:21; Ecc 5:15). Possessions are simply tools we can use to bring glory to God (cf. 1Ti 4:3-4; 1Ti 6:17). Having the basic necessities of life, food and clothing, we can and should be content (cf. Mat 6:24-34; Luk 12:16-32; Heb 13:5-6). Food and clothing are a synecdoche for all the necessities of life. Paul had learned this lesson of healthy detachment from material things in his own life (Php 4:10-13). We must learn it too.

"Materialism is a desire to possess things instead of a love for the God who made those things." [Note: Lea, p. 170.]

 

"Contentment is one of the greatest assets of life." [Note: Earle, p. 384.]

 

"How can the Christian learn to be content with simple living? Certainly not by accepting the standards set by this world. Paul suggests that an eternal perspective and an attitude of detachment toward things are prerequisites. As an eternal perspective develops, dependence on things material will decline." [Note: Towner, 1-2 Timothy . . ., p. 139.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)