1 Timothy 6: Timothy 6:8-We Are To Be Content With The Essentials Of Life

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1 1 Timothy 6: Timothy 6:8-We Are To Be Content With The Essentials Of Life Review of 1 Timothy 6:3-7 In 1 Timothy 6:3-10, Paul issues a final indictment against the false teachers in Ephesus. This pericope is the third time in this epistle that Paul has discussed those teaching false doctrine and it is his final indictment of them. The first time Paul discuss the false teachers in Ephesus was in 1 Timothy 1:3-7. The second was found in 1 Timothy 4:1-5. Here in 1 Timothy 6:3-10, he issues a final indictment of those teaching false doctrine whether they are the Judaizers or those pastors following their legalistic teaching. In 1 Timothy 6:3-4a, the apostle Paul describes or identifies the actions and attitude of the false, apostate teachers in Ephesus. Then, in 1 Timothy 6:4b-5a, he describes the various sins that their heretical teaching is producing among believers in Ephesus. Lastly, in 1 Timothy 6:5b, he presents the motivation of the false teachers, which is financial gain. 1 Timothy 6:3-4a If and let us assume that it is true for the sake of argument that someone does teach false doctrine, in other words, they do not agree with sound words, namely that which originates from our Lord who is Jesus who is the Christ, specifically, that teaching which is for the purpose of godliness. And we agree that there are some who do. Then, they are arrogant. Consequently, they understand absolutely nothing. (My translation) The apostle Paul in 1 Timothy 6:3 employs a protasis of a first class condition to present a final indictment against those who teach false doctrine in Ephesus. Then in 1 Timothy 6:4a, he presents the apodasis inferring from the protasis that these false teachers are arrogant and understand nothing. In verse 3, Paul is employing the figure of asyndeton, which emphasizes the importance of this indictment in that it will protect the Ephesian Christian community from disobeying the gospel, i.e. sound doctrine and adhering to false doctrine. It will serve as a warning to them. It would identify the false teachers for the Ephesians because it reveals that they reject the gospel of Jesus Christ, i.e. sound doctrine. Therefore, this figure emphasizes the importance of this indictment of the false teachers with regards to the spiritual well-being of the church. The protasis in verse 3 is if and let us assume that it is true for the sake of argument that someone does teach false doctrine. This is followed by three epexegetical clauses that bring out the implications of these apostate pastors teaching false doctrine. The first is in other words, they do not agree with sound words. The second namely that which originates from our Lord who 2011 William E. Wenstrom, Jr. Bible Ministries 1

2 is Jesus who is the Christ and the third is specifically, that teaching which is for the purpose of godliness. Someone refers to certain unidentified apostate Christian pastors in Ephesus as well as the Judaizers who infiltrated the church teaching adherence to the Law. These individuals as we noted earlier in our study of this epistle composed of both regenerate and unregenerate Jews. Therefore, the word is referring to an unidentified group of individuals in Ephesus who were composed of the Judaizers and apostate pastors. Does teach false doctrine is the verb heterodidaskaleo, which speaks of the act of teaching that which is contrary to the teaching of the Lord Jesus Christ and apostolic teaching of Paul. The word does not refer to the style of teaching or manner of teaching but the content of teaching. It describes the content of the teaching of these apostate pastors in Ephesus as fundamentally and essentially different than the Lord Jesus Christ s and His apostles such as Paul. It presupposes an accepted standard of teaching in the Christian community throughout the Roman Empire. Paul s use of this verb reflects back on the initial indictment of these false teachers since it was used in 1 Timothy 1:3 when he first addressed the problem of these false teachers and what Timothy was to continue to do about it. In other words, they do not agree with sound words explains in another way or from a different perspective the previous statement, which acknowledged the reality that some individuals in Ephesus were teaching false doctrine. It is bringing out the implications of teaching false doctrine. Namely, their teaching is not in conformity to the apostolic teaching of Paul which originates from the Lord Jesus Christ and thus bears His authority. This first epexegetical clause denies any idea of these apostate pastors and the Judaizers agreeing with the sound words of the Lord Jesus Christ. These two words speak of the rejection of Paul s apostolic teaching which originated from the Lord Jesus Christ by these apostate pastors and the Judaizers who they were following. It indicates that these apostate pastors and the Judaizers were teaching false doctrine which resulted in their existing in the state of not agreeing with the sound doctrines, i.e. the apostolic teaching, which originated from the Lord Jesus Christ and bears His authority. It indicates that these apostate pastors and the Judaizers whose teaching they were adhering to, caused themselves to exist in the state of not agreeing with the sound teaching which originated from the Lord Jesus Christ. This was the result of teaching false doctrine. Words is the noun logos, which refers to the content of what Paul taught in his gospel, which is indicated by the fact that Paul is contrasting the content of his teaching with that of the false teaching of the apostate pastors in Ephesus which originated with the Judaizers. The word does not refer to the content of the Lord Jesus Christ s teaching. Rather, it refers to Paul s apostolic teaching because 2011 William E. Wenstrom, Jr. Bible Ministries 2

3 what s at issue in this epistle is that some Christians in Ephesus had rejected Paul s apostolic teaching and instead were following the Judaizers teaching. Paul is writing First Timothy to deal with this rejection of his apostolic teaching, which gets its authority from the Lord Jesus Christ Himself. The false doctrine of these apostate pastors in Ephesus got their teaching from the Judaizers. The expression ὑγιαίνουσιν λόγοις, sound words refers to Paul s apostolic teaching because he wrote this epistle to deal with the rejection of this teaching by many in the Ephesian Christian community. Sound is used to describe Paul s apostolic teaching which originated from the Lord Jesus Christ, and stood in direct contrast to the false doctrine taught by certain unidentified pastors in Ephesus and the Judaizers. Sound words refers to Paul s gospel, which is the accepted and authoritative teaching of the church that is free from error or falsehood since it is inspired by the Holy Spirit and originates from the Lord Jesus Christ. This teaching promotes spiritual growth in the body of Christ as well as godliness. This is in contrast to the false doctrine taught by these unidentified pastors in Ephesus and the Judaizers, which produced ungodly conduct in those who adhered to it. The second epexegetical clause namely that which originates from our Lord who is Jesus who is the Christ is clarifying what Paul means by the expression sound words. This clause denotes the authority of Jesus Christ indicating that Paul s apostolic teaching is based upon the authority of the Lord Jesus Christ, which stands in stark contrast to the false teaching of the apostate pastors in Ephesus whose teaching originated with the Judaizers. Therefore, with this word Paul is saying that his teaching is based upon the absolute sovereign authority of the Creator, Jesus Christ who is the chief administrators in the divine government. It is indicating that Paul s sound doctrinal teaching originated from the Lord Jesus Christ. This stands in stark contrast with those teaching false doctrine, which originated from the kingdom of darkness. The third epexegetical clause specifically, that teaching which is for the purpose of godliness explains in another way or from a different perspective the previous statement. It explains from a different perspective the statement µὴ προσέρχεται ὑγιαίνουσιν λόγοις τοῖς τοῦ κυρίου ἡµῶν Ἰησοῦ Χριστοῦ, they do not agree with sound words, namely that which originates from our Lord, who is Jesus who is the Christ. It presents a different description of Paul s apostolic teaching. The first description was it was sound words, which originate from our Lord Jesus Christ. The second is that his teaching was for the purpose of producing godliness. Therefore, these two statements are synonymous with the first emphasizing the content of Paul s apostolic teaching and the second emphasizing that which his teaching produces in believers William E. Wenstrom, Jr. Bible Ministries 3

4 Teaching is the noun didaskalia, which is used in an objective sense and is referring to the content of Paul s apostolic teaching. For the purpose of godliness marks the purpose of Paul s apostolic teaching. It marks the goal of Paul s apostolic teaching. Godliness is the worship of God through one s conduct that is produced by the Holy Spirit as a result of exercising faith in the Word of God resulting in obedience to the Word of God. It means that the Christian is conforming their attitude and conduct to the will of the Father as a result of faith in the Spirit s teaching in the Word of God resulting in obedience to the Father s will. The Christian s faith in the Word of God appropriates the power of the Holy Spirit resulting in conformity of their attitude and conduct to the will of the Father, which is revealed by the Spirit in the Word of God. This constitutes worshipping God. Godliness involves the Christian exercising faith in the Spirit s teaching in the Word of God, i.e. the gospel that they are crucified, died, buried, raised and seated with Christ, which results in the Christian thinking and acting like Christ. It refers to the Christian way of life, which is experiencing eternal life by appropriating by faith the Spirit s teaching in the Word of God that the Christian is crucified, died, buried, raised and seated with Christ. It refers to conduct that honors God because it is based upon an accurate knowledge of His character, ways and will. It also denotes that this conduct honors God because it is in obedience to His commands and prohibitions and is empowered by His Spirit. This conduct expresses one s reverence for God and is thus an act of worshipping Him. Godliness is the result of appropriating by faith the Spirit s teaching in the Word of God that the Christian is in union with Christ identified with Him in His crucifixion, death, burial, resurrection and session. This results in obedience to the commands and prohibitions in the Word of God that are inspired by the Spirit. It also results in godly conduct that honors the Father and reflects His perfect norms and standards. Also, it manifests the character of Christ in the life of the believer as well as the omnipotence of God in that exercising faith in the Spirit s teaching that one is in union with Christ and identified with Him appropriates the omnipotence of God. Then, they are arrogant is the apodasis, which is presenting the inference from the protasis. The inference from this protasis is that these men are arrogant. It emphasizes the present state of arrogance of the apostate pastors in Ephesus who were teaching false doctrine. Consequently, they understand absolutely nothing is a result clause that indicates that these apostate pastors who were teaching false doctrine were in a state of ignorance as a result of their arrogance. It means that they do not intellectually comprehend the will of the Father because they expressed unbelief in Paul s apostolic teaching. By rejecting Paul s apostolic teaching in favor of 2011 William E. Wenstrom, Jr. Bible Ministries 4

5 teaching false doctrine which originates from the Judaizers and ultimately the kingdom of darkness and Satan, these apostate pastors had absolutely no knowledge of God s will, which is revealed by the Spirit through Paul s gospel. This is indicated by the fact that those teaching false doctrine are claiming they know God s will. They claim to know God s will but yet they don t because they have rejected the means by which God has made known His will for the lives of His children, namely, the gospel which Paul proclaimed throughout the Roman Empire. The apostle Paul in 1 Timothy 6:4b-5a describes that which is produced by those teaching false doctrine in Ephesus. He teaches that these false teachers have a sick obsession with pointless arguments about words, which causes envy, dissension, slanders and evil suspicions. He writes that they incessantly argue and are corrupt in their thinking and are defrauded of the truth. 1 Timothy 6:4b-5a But rather he possesses a sick obsession with pointless debates, yes in fact pointless arguments about words from which he does cause envy, dissension, slanders, evil suspicions. Men incessantly arguing, who are corrupt with regards to their mind as well as defrauded of the truth. (My translation) This verse is an adversative clause that stands in direct contrast with agreeing with Paul s apostolic teaching, which Paul describes in the protasis of verse 3 as sound words, which originate from the Lord Jesus Christ and is for the purpose of producing godliness in believers. In direct contrast to obeying Paul s apostolic teaching, i.e. the gospel, those teaching false doctrine have a morbid interest in controversial issues and verbal disputes, which produce various sins. Therefore, Paul s statement in 1 Timothy 6:4b-5a is marking an emphatic contrast between these apostate pastors in Ephesus obeying Paul s apostolic teaching and not doing so, which is manifested by their teaching false doctrine and having a morbid interest in controversial issues and verbal disputes, which produces sins of all types. Obeying Paul s apostolic teaching produces godliness whereas disobeying it, produces ungodliness. It is also marking an emphatic contrast between godly behavior which obedience to Paul s gospel produces in a believer and ungodly behavior, which is the product of false doctrine. He possesses a sick obsession is the verb noseo, which is a play on words. In 1 Timothy 6:3, Paul described his teaching as sound words. The word sound is hugiaino, which means healthy, sound and describes Paul s teaching as free from error and falsehood in direct contrast to the heretical doctrine of the apostate pastors and Judaizers. This verb describes those teaching false doctrine as mentally and spiritually ill. It describes these false teachers in Ephesus as possessing an unhealthy obsession with controversial issues and arguments in the sense that they 2011 William E. Wenstrom, Jr. Bible Ministries 5

6 possess a persistent and disturbing preoccupation with controversial issues and arguments. Pointless debates is the noun zetesis, which denotes that rather than a true and sincere search for the truth, the false teachers in Ephesus were involved in argumentative debate and dialogues, which were pointless, useless and of no instructional value whatsoever. Pointless arguments about words is the noun logomachia, which indicates that these false teachers in Ephesus possessed an unhealthy obsession with not only pointless debates but also pointless arguments about words. This word is telling us more about the previous noun zetesis, pointless debates in the sense that it is giving us more information about this previous noun. It is telling us that these pointless debates were pointless arguments about words! From which indicates that the sins listed by Paul in 1 Timothy 6:4b-5a (θόνος, envy, ἔρις, strife, βλασφηµίαι, abusive language, ὑπόνοιαι πονηραί, evil suspicions and διαπαρατριβαὶ διεφθαρµένων, constant bickering ) originate from these pointless arguments about words that the false teachers have an unhealthy obsession for. He does cause is the verb ginomai, which indicates that a false teacher causes the sins listed above with his unhealthy obsession with pointless arguments about words. Envy is the noun phthonos, which speaks of acting upon one s jealousy. It expresses the envy which makes one man grudge another something which he himself desires, but does not possess. To envy is to feel resentful, spiteful, and unhappy because someone else possesses or has achieved, what one wishes oneself to possess, or to have achieved. Therefore, envy originates from jealousy. Dissension is the noun eris, which manifests itself in quarreling, disputing, or controversy and is a point advanced or maintained in a debate or argument. It refers to a perverse and stubborn tendency to quarrel and dispute with people, sometimes deteriorating into bitter violent conflict or dissension. The word speaks of the dissension that arises within an individual due to jealousy and is an expression of envy for another. The noun eris emphasizes a struggle for superiority rather than the incongruity or incompatibility of the persons or things involved. The word describes arguing about words because of pride and not truth and originates from envy, ambition, competition and the desire for prestige, and status in life. Slanders is the noun blasphemia, which refers to the act of defaming someone s character as a result of bitterness towards them. Therefore, Paul is teaching that the false teacher s unhealthy obsession with pointless arguments about words causes not only envy and dissension but also slanders William E. Wenstrom, Jr. Bible Ministries 6

7 Evil suspicions refers to the opinions of the false teacher which is based on scant evidence and is evil in character or contrary to the character and nature of God and His will. It describes these suspicions as contrary to the character and nature of God and His will as revealed by the Spirit in the Word of God. Men incessantly arguing is the direct result of the false teacher s unhealthy obsession with pointless arguments about words. Who are corrupt with regards to their mind refers to the particular manner or way of thinking. It denotes an attitude, practical reasoning or intellect that enables a person to arrive at a conclusion regarding a matter. As a consequence of rejecting Paul s apostolic teaching, i.e. the gospel the intellect of these apostate pastors in Ephesus was not functioning according to God s standards. It was an incompetent intellect in relation to the knowledge of God and His will. By possessing an unhealthy obsession with pointless arguments about words, these apostate pastors who were teaching false doctrine were corrupting their intellect. In other words, they were destroying their ability to arrive at a conclusion regarding the will of God. They were corrupting their ability to think according to God s standards and possess divine viewpoint. The intellectual capacity of the false teachers to comprehend the will and ways of God has been adversely affected in that they are no longer thinking according to the will of the Father as a result of rejecting the gospel and thinking according to the lies of Satan s cosmic system. They are morally degenerate in that they are no longer thinking according to the will of God, which is revealed by the Spirit in the Word of God, and specifically the gospel, which Paul taught. Defrauded of the truth is the verb apostereo, which conveys the idea that these false teachers have been defrauded of the truth of the gospel by deception. The participial clause that follows, namely, νοµιζόντων πορισµὸν εἶναι τὴν εὐσέβειαν, who suppose that godliness is a means of gain presents the means by which they were deceived. They were deceived by Satan and their sin nature that godliness was a means of financial gain. The truth is the noun aletheia, which refers to the revelation of the Father s character, ways and will. Therefore, the word refers to the truth of God in an objective sense as a body of knowledge containing the revelation of God s character and nature, His ways and His will for His children. Specifically, aletheia is a synonym for the gospel. Therefore, the word refers to the content of Paul s teaching that appears in exhaustive detail in the main argument of the Romans epistle in Romans 1:16-15:13. The apostle Paul in 1 Timothy 6:5b presents the motivation of those teaching false doctrine in Ephesus William E. Wenstrom, Jr. Bible Ministries 7

8 1 Timothy 6:5 Men incessantly arguing, who are corrupt with regards to their mind as well as defrauded of the truth who are presuming a religious form of godliness is a means of gaining wealth. (My translation) The statement that ends verse 5, who are presuming a religious form of godliness is a means of gaining wealth describes the motivation of those teaching false doctrine in the Ephesian Christian community. This statement is describing them as acting presumptuously in the sense of overstepping the bounds stipulated by the Word of God. The word denotes that these false teachers have presumed that godliness is a means of financial profit without biblical justification. Godliness is the noun eusebeia, which does not refer to attitude and conduct that honors or worships God. This is indicated by the fact that Paul describes his gospel, i.e. apostolic teaching in 1 Timothy 6:3 as sound words, which originate from our Lord Jesus Christ and is the doctrine which is for the purpose of godliness. The false teachers were not teaching the gospel or in other words, they were not communicating his apostolic teaching to the church but rather were teaching heretical doctrine. He teaches in 1 Timothy 6:4-5 that these apostate pastors have a sick obsession with pointless arguments about words and were incessantly arguing who had corrupt minds and were defrauded of the truth. Therefore, eusebeia in 1 Timothy 6:5 could not possibly be referring to attitude and conduct that honors or worships God since they rejected the only means possible to produce godliness in one s life, namely, the gospel, Paul s apostolic teaching. Rather, the noun refers to a religious profession of adhering to the Christian faith, i.e. doctrine. Those teaching false doctrine used this religious profession as a means to gain for themselves financial wealth. Thus, it does not refer to authentic Christian spirituality that is based upon obedience to the gospel but rather it is a false profession designed to gain wealth for oneself. So the word contains the figure of metonymy meaning that eusebeia, godliness is put for the profession of it. Therefore, it is an inauthentic or a form or outward appearance of godliness, which Paul speaks of in 2 Timothy 3:5. It is in effect a religious form of godliness. A means of gaining wealth speaks of the greed of the apostate pastors in Ephesus who were teaching false doctrine as well as the greed of the Judaizers who the former was adhering to. These false teachers were lovers of money and materialism. It indicates that they were in the ministry for the money or because it pays well. Greed of those teaching false doctrine is condemned in other places in the New Testament (Titus 1:10-11; Hebrews 13:5-6; Jude 4-16; 1 Peter 5:1-2). In 1 Timothy 3:3 and Titus 1:7, the apostle Paul stipulated that in order for the man with the spiritual gift of pastor-teacher to be ordained to hold the office of overseer, he must be characterized as someone who is not greedy or loves money William E. Wenstrom, Jr. Bible Ministries 8

9 In 1 Timothy 3:8, Paul taught that those who desired to serve in the office of deacon also must be characterized as not greedy individuals. Paul warns of the consequences of loving money in 1 Timothy 6:7-11. The apostle Paul in 1 Timothy 6:6 teaches that godliness is a means of great profit if accompanied by contentment. 1 Timothy 6:6 However, combined with contentment, godliness is, as an eternal spiritual truth a means of superior gain. (My translation) This verse is presenting a spiritual axiom. It stands in contrast with Paul s statement in verse 5b, in which he describes these apostate pastors in Ephesus as those who are presuming a religious form of godliness is a means of gaining wealth. Here in verse 6, Paul teaches that godliness is a means of great gain when accompanied by contentment. Therefore, the contrast is between the presumption of a religious or counterfeit form of godliness being a means of gaining financial wealth with that of the true or authentic form of godliness being a means of great gain spiritually when accompanied by contentment. Authentic eusebeia, godliness, i.e. authentic Christianity finds total sufficiency in the promises of God s Word rather than in material possessions or financial wealth. It is Christ-sufficiency rather than self-sufficiency, which was the attitude of the apostate pastors in Ephesus. Authentic eusebeia, godliness finds its sufficiency in one s union and identification with Jesus Christ in His crucifixion, death, burial, resurrection and session. This serves as a rebuke today to those teaching the prosperity gospel throughout America and around the world whose teaching is being propagated through Christian television and the internet. So Paul is teaching in verses 5b and 6 that those apostate pastors-teachers who were teaching false doctrine in Ephesus were not content with food and clothing, which are the essentials of life (cf. 1 Timothy 6:7-8). Consequently, they pursued financial wealth and acquiring material possessions. This was the direct result of possessing a distorted view of Christianity. Therefore, in 1 Timothy 6:6, Paul teaches that godliness is a means of great gain when accompanied by contentment, which stands in contrast to the attitude of those apostate pastors who were teaching false doctrine who regarded godliness as a means of gaining financial wealth. Godliness is the noun eusebeia, which refers to the Christian way of life, which is experiencing eternal life by appropriating by faith the Spirit s teaching in the Word of God that the Christian is crucified, died, buried, raised and seated with Christ. It refers to conduct that honors God because it is based upon an accurate knowledge of His character, ways and will. It also denotes that this conduct honors God because it is in obedience to His commands and prohibitions and is empowered by His Spirit. This conduct expresses one s reverence for God and is thus an act of worshipping Him. Therefore, the noun eusebeia means the way of 2011 William E. Wenstrom, Jr. Bible Ministries 9

10 godliness or godly living and denotes an attitude and resultant conduct that honors God and is an act of worshipping Him. This attitude and resultant conduct honors God and is an act of worshipping because it is produced by the power of the Holy Spirit and is based upon an accurate knowledge of His character, will, and ways. It is based upon faith in His Word resulting in obedience to His commands and prohibitions by the power of the Holy Spirit. It is the worship of God through one s conduct that is based upon knowledge of and faith in the Word of God resulting in obedience to God s Word, which reveals His character, ways and will. A means of gain is the noun porismos, which is connected to the spiritual dimension in contrast to how it was used in verse 5 where it was used with regards to temporal wealth. This is indicated by the prepositional phrase µετὰ αὐταρκείας, accompanied by contentment and the adjective megas, great which indicate that eusebeia, godliness and porismos, a means of gain in verse 6 are connected to the spiritual realm and are thus superior to the eusebeia, godliness and porismos, a means of gain that appear in verse 5. Godliness is a means of great gain in a spiritual sense when accompanied by contentment. The great gain is acquiring the attitude and perspective that one s union and identification with Christ in His crucifixion, death, burial, resurrection and session is a great gain to one personally in that one s happiness is not dictated by one s circumstances. The great gain spiritually is resting in one s position in Christ which is eternal rather than trusting in your possessions, which are transitory. It is being defined by who you are in Christ rather than what you possess or your circumstances in life. The great gain is not being affected emotionally by circumstances when they change since one is content with one s circumstances. The great gain is not being a slave to circumstances, which will change or possessions or wealth, which will be taken away. Superior is the adjective megas, which describes eusebeia, godliness in verse 6 as superior to the eusebeia, godliness of those apostate pastors teaching false doctrine mentioned in verse 5. It thus emphasizes the superiority of authentic Christianity or godly living produced by faith and obedience to the gospel in contrast to the inauthentic, counterfeit Christianity of those teaching false doctrine in Ephesus. The godliness produced by the gospel is superior to the godliness produced by the false doctrine of the apostate pastors in Ephesus because it is based upon an historical person, Jesus Christ who performed extraordinary, supernatural deeds, which is confirmed by witnesses and evidence. The false doctrine of the apostate pastors and the Judaizers is based upon lies from Satan s cosmic system. The godliness produced by the gospel is superior to the religious form of godliness produced by the false doctrine taught by the apostate pastors and the 2011 William E. Wenstrom, Jr. Bible Ministries 10

11 Judaizers since it is based upon the will of the Father, which is revealed by the Spirit. The false doctrine of the apostate pastors and the Judaizers is based upon lies from Satan s kingdom. The godliness produced by the gospel is superior to the counterfeit godliness produced by the false doctrine of the apostate pastors in Ephesus and the Judaizers since it is based upon appropriating by faith one s union and identification with Christ in His crucifixion, death, burial, resurrection and session. The counterfeit godliness produced by false doctrine is based upon the lie that one s wealth and position in life define oneself. It is based upon the lie that good circumstances are essential for happiness. The godliness produced by the gospel is superior in quality to the counterfeit godliness that is produced by false doctrine since the former is divine in quality and the latter is demonic in quality. Therefore, the expression πορισµὸς µέγας, a means of superior gain denotes an attitude and perspective that one s union and identification with Christ in His crucifixion, death, burial, resurrection and session is a great gain to one personally in that one s happiness is not dictated by one s circumstances. The great gain spiritually is resting in one s position in Christ which is eternal rather than trusting in your possessions, which are transitory. It is being defined by who you are in Christ rather than what you possess or your circumstances in life. The great gain is not being affected emotionally by circumstances when they change since one is content with one s circumstances. The great gain is not being a slave to circumstances, which will change or possessions or wealth, which will be taken away. Combined with contentment translates the prepositional phrase µετὰ αὐταρκείας, which denotes a contentment that is satisfied with what one s possesses or does not possess and is a satisfaction with one s circumstances whether it is adversity or prosperity. It is a contentment that is based upon faith in and obedience to the gospel, which constitutes fellowship with God. It is based upon appropriating by faith one s position in Christ. In other words, it is based upon appropriating by faith one is crucified, died, buried, raised and seated with Christ. It is thus a contentment that is divine in quality and character because it is based upon the will of the Father and the crucifixion, deaths, burial, resurrection and session of Christ and the work of the Holy Spirit (baptism and regeneration). It is thus a contentment based upon who God is and what He has provided through both His Son and the Spirit. The godliness produced by faith and obedience in the gospel produces a state of being contented, satisfied, at ease in one s thinking regardless of the circumstances, whether adversity or prosperity. It denotes a relaxed mental attitude regardless of his circumstances. This contentment produced by faith and obedience 2011 William E. Wenstrom, Jr. Bible Ministries 11

12 to the gospel is the production of the Holy Spirit. It is produced by the Holy Spirit when the believer applies the Word of God, which is the mind of Christ. This contentment is not denying that one has no needs but rather it is content because one is confident that God will provide for those needs or the necessities of life as promised in the Word of God (Mt. 6:25-34). The Stoics would deny having needs in order to attain to a state of contentment but Paul is not denying that believers have needs but rather they are to trust in God to fulfill those needs when He sees fit. God wants all His children to come to a place where there happiness and contentment is not based upon people and circumstances but rather based upon the divine perspective or viewpoint, which is acquired through the application of the Word of God. He wants their contentment and happiness based upon who they are in Christ and what He has provided for them through their union and identification with Christ. Paul in verse 7 presents the basis for his previous statement in verse 6 by teaching that we all entered this world possessionless and we leave this world in the same way. 1 Timothy 6:7 Because we brought absolutely nothing into this world so logically neither we, for our own benefit, are, as an eternal spiritual truth able to take anything out. (My translation) Verse 7 presents the basis for Paul s statement in verse 6, which taught that godliness, combined with contentment, is a means of superior gain. Now here in verse 7, Paul teaches that we all enter this world without possessions and we will also leave this world in the same way. Therefore, verse 7 is the basis or the reason for his statement in verse 6. Thus, Paul is saying that combined with contentment, godliness is a means of superior gain because or based upon the fact that we entered this world without possessions and we will leave this world in the same way. We brought absolutely nothing into this world speaks of birth. This statement emphatically negates the idea that any member of the human enters human existence with material possessions and wealth. This statement was proverbial in character and echoed Jewish wisdom and conventional wisdom as reflected by the fact that Philo and Seneca use this statement. This statement is very well documented in the ancient world (Seneca Ep ; Horace Odes ; Propert ). It also echoes Job 1:21 and Ecclesiastes 5:15. The Lord Jesus taught this same principle in Luke 12: So logically neither we, for our own benefit, are, as an eternal spiritual truth able to take anything out refers to physical death. It presents the result or the consequence of the previous statement that we brought absolutely nothing into this world. It teaches that we are powerless to bring anything out of this world with us at death William E. Wenstrom, Jr. Bible Ministries 12

13 This statement presents the logical conclusion that can be derived from the previous statement that we brought absolutely nothing into this world. In other words, if we brought absolutely nothing into this world, we can logically conclude that we will depart this world with absolutely nothing as well. If we bring absolutely no possessions into this life, then the logical result is that we will bring absolutely nothing out of this life when we die. In fact, experience makes clear that babies bring no possessions into this world and it is obvious that when people die, they leave their possessions behind. Content With Essentials Of Life The apostle Paul in verse 8 teaches that the Christian must be content with possessing the essentials of life. 1 Timothy 6:8 If we have food and covering, with these we shall be content. (NASB95) This verse is composed of the nominative masculine plural present active participle form of the verb echo (ἒχω) (eh-ho), if we have and this is followed by the post-positive conjunction de (δέ) (theh), but and then we have accusative feminine plural form of the noun diatrophe (διατροφή) (theeah-troephee), food and then we have the conjunction kai (καί) (keh), and which is followed the accusative neuter plural form of the noun skepasma (σκέπασµα) (skemp-ahsmah), covering and then we have the dative neuter plural form of the immediate demonstrative pronoun houtos (οὗτος) (oo-toce), these things and then we have the first person plural future passive indicative form of the verb arkeo (ἀρκέω) (are-kehowe), with we shall be content. De The conjunction de is introducing a statement that stands in contrast with Paul s previous statement in verse 7, in which he presents the basis for his statement in verse 6, which taught that godliness, combined with contentment, is a means of superior gain. In verse 7, he taught that we all enter this world without possessions and we will also leave this world in the same way. Now here in verse 8, he teaches that the Christian should be content with possessing only that which is essential to sustain human existence on earth. Therefore, the conjunction de is marking a contrast between entering and leaving this world with no possessions with that of being content with possessing the essentials that sustain human existence on earth. So the contrast is between the idea of possessing nothing when we enter and leave this world with the fact that we do need to possess the essentials to sustain our lives on earth. Though we enter and 2011 William E. Wenstrom, Jr. Bible Ministries 13

14 leave this world with no possessions, we still need to possess some things in life that will sustain us on earth. We will translate de, however. Echo The verb echo means to be in a particular condition or state of possessing a particular object(s), which are identified by the nouns diatrophe, food and skepasma, covering. This indicates the Christian should be content with possessing food and clothing, i.e. that which is essential to sustain human existence on earth. It denotes that the Christian should be content with possessing the necessities of life. The English translations all translate the verb echo in 1 Timothy 6:8 as a conditional participle which implies a condition on which the fulfillment of the idea indicated by the main verb depends. However, this is incorrect. The reason being is that by interpreting the verb this way, it teaches the possibility that God will not provide the Christian the necessities of life. This contradicts the clear teaching of Scripture, which promises that God will provide the believer with the essentials of life. In His sermon on the mount discourse, the Lord Jesus taught His disciples to not be anxious about the necessities of life because the Father knows they need them and if the Father feeds the birds and the clothes the flowers, He will surely provide for them food and clothing. Matthew 6:25 For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is not life more than food, and the body more than clothing? 26 Look at the birds of the air, that they do not sow, nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they? 27 And who of you by being worried can add a single hour to his life? 28 And why are you worried about clothing? Observe how the lilies of the field grow; they do not toil nor do they spin, 29 yet I say to you that not even Solomon in all his glory clothed himself like one of these. 30 But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more clothe you? You of little faith! 31 Do not worry then, saying, What will we eat? or What will we drink? or What will we wear for clothing? 32 For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things. 33 But seek first His kingdom and His righteousness, and all these things will be added to you. 34 So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own. (NASB95) 2011 William E. Wenstrom, Jr. Bible Ministries 14

15 Psalm 37:25 I have been young and now I am old, yet I have not seen the righteous forsaken or his descendants begging bread. (NASB95) Psalm 145:13 Your kingdom is an everlasting kingdom, and Your dominion endures throughout all generations. 14 The Lord sustains all who fall and raises up all who are bowed down. 15 The eyes of all look to You, and You give them their food in due time. 16 You open Your hand and satisfy the desire of every living thing. (NASB95) The Lord provided the Exodus generation food in the desert by providing manna (Exodus 16). Though God makes this promise to provide food and clothing for His people, there are times that the believer s faith might be tested by Him by withholding the necessities of life for a period of time. This was the case with the apostle Paul. 2 Corinthians 11:26 I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; 27 I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure. (NASB95) Philippians 4:10 Now, I rejoiced greatly because of the Lord that now at last all of you have revived your consideration for me. In fact, before all of you were always considerate but all of you were always lacking an opportunity. 11 Not that I ever speak because of want since I have learned for myself through the application of doctrine to experience how to be in a habitual state of contentment in whatever present circumstance. 12 I have experienced not only poverty but also I have experienced prosperity. By means of every circumstance and by means of all kinds of situations I am intimately acquainted with not only satiation, but also starvation, not only prosperity, but also destitution. I possess the power to overcome all kinds of situations by means of the one whose doctrine empowers me. (My translation) There are times that the Lord will not provide the necessities of life when disciplining a nation for its evil. This has been demonstrated in history not only with the Lord s dealings with the Gentiles throughout history but also with the nation of Israel which has been disciplined by the Lord numerous times throughout her history because of her disobedience and idolatry. Another reason why echo should not be translated as a conditional participle is that Paul is speaking to the church at Ephesus through of course his delegate, Timothy and this church was in fact wealthy. This is indicated by three passages in First Timothy that clearly imply this. The first is found in 1 Timothy 2:9. 1 Timothy 2:9 Similarly I myself always want women to make it a habit of adorning themselves with modest apparel accompanied by reverence as well 2011 William E. Wenstrom, Jr. Bible Ministries 15

16 as self-control, not with extravagant hairstyles as well as gold or pearls or extravagantly expensive clothing. This command clearly implies that there were Christian women in Ephesus who were wealthy since it is addressed to Christian women in Ephesus and only those women who were wealthy could afford to adorn themselves with extravagant hairstyles as well as with gold and pearls and extravagantly expensive clothing. This command would not apply to a Christian woman who was poor or even middle class. The second passage is 1 Timothy 5:3-16. In this verse, Paul addressed the issue of widows. In this passage, we noted that he was attempting to relieve the financial burden placed upon the church because of unqualified widows being on the list. The fact that the church was in fact supporting these widows implies clearly that the Ephesian church was wealthy since a poor church could do no such thing or even a church with moderate wealth. The final passage is 1 Timothy 6: In this passage, Paul commands the rich in the Ephesian Christian community to perform good works that benefit the body of Christ. Furthermore, echo should be not translated as a conditional participle because Hebrews 13:5 commands believer to be content because of God s promise to provide for them the essentials of life. Hebrews 13:5 Make sure that your character is free from the love of money, being content with what you have; for He Himself has said, I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU. (NASB95) Therefore, because the believer is commanded to be content with what he has because God promises to provide for them, it is unlikely that Paul is telling the Ephesian church and Timothy that we will be content, if we possess food and clothing. It is unlikely therefore that he is attaching a condition to contentment. Rather it is more likely that he is commanding the wealthy Ephesian Christian community to be content because God has provided them with the necessities of life. This would then indicate that the future tense of the verb arkeo is an imperatival future, which has a universal, timeless or solemn force attached to it (Wallace, page 570). The force of the imperatival future is emphatic. Thus, Paul is being emphatic here in 1 Timothy 6:8 and solemn, which is in keeping with what he says in verses 9-10, which warns about loving money, which is the direct result of not having faith that the Father will provide for oneself. The first person plural form of the verb arkeo is an inclusive we meaning that it is referring to Paul and his readers and all believers. By using the first person plural form of this verb, he is generalizing the truth to all believers. In other words, every believer must be content, Paul included William E. Wenstrom, Jr. Bible Ministries 16

17 Therefore, in 1 Timothy 6:8, the verb echo is not a conditional participle but rather it is a causal participle, which indicates the cause or reason or basis of the action of the main verb, which in our passage is arkeo, with we shall be content. The causal participle normally precedes the verb it modifies. Here echo precedes arkeo. As a causal participle, echo is answering the question as to why? the Ephesian Christian community should be content with the necessities of life. Paul is saying because we do possess food and clothing, we shall be content with these things. The first person plural form of the verb is an inclusive we referring to Paul and his readers and all believers for that matter. The present tense of the verb echo is a customary present used to signal an ongoing state or specifically the continuation of an ongoing state. This indicates that Paul and his readers exist in the state of possessing food and clothing. The active voice of the verb is stative indicating that Paul and his readers, as the subject, exist in the state of possessing food and clothing. We will translate the verb because we possess. Diatrophe This noun is a compound word composed of the noun trophe, food and the preposition dia, which adds strength to the former indicating that this compound denotes a sufficient supply of food. The word appears only once in the Septuagint (1 Macc. 6:49) and once in the New Testament, here in 1 Timothy 6:8. In 1 Timothy 6:8, the noun diatrophe is in the plural and means supplies of food. This indicates that Paul, Timothy and the Ephesian church possess a sufficient supply of food. The term functions as an accusative direct object meaning that it is receiving the action of the verb echo. Kai The conjunction kai is used in an adjunctive sense meaning that it is indicating that Paul, Timothy and the Ephesian church possess clothing in addition to a sufficient supply of food. Therefore we will render the word as well as. Skepasma The noun skepasma is in the plural and means coverings. It is related to the verb skepazo, to cover, shelter. Literally it denotes a covering, which serves as protection. It came to refer mainly to clothing. This word does not appear in the Septuagint and only once in the New Testament, here in 1 Timothy 6: William E. Wenstrom, Jr. Bible Ministries 17

18 In this verse, the word is used in the plural as we noted which seems to imply not only clothing or protection for the body but also shelter in the form of a place to dwell for protection from the elements. BDAG defines it as referring chiefly to clothing but also to a house. It seems unlikely that Paul would use one word to refer to two different objects or things. It is better to interpret the word as speaking of simply clothing in the plural implying a sufficiency of clothing. This word also functions as an accusative direct object meaning that like diatrophe, it is receiving the action of the verb echo. We will translate skepasma, clothes. Arkeo The verb arkeo implies having enough or being satisfied with what one possesses. Thus, it means to have a sufficiency or to be content. The term has these meanings in classical Greek. This word occurs 12 times in the Septuagint and 8 times in the New Testament. Louw and Nida define the word to be sufficient or adequate for a particular purpose, with the implication of leading to satisfaction to be sufficient, to be adequate, to be enough. (59.46) BDAG list the following meanings: (1) active, be enough, sufficient, adequate (2) passive, be satisfied/content (Pages ) Analytical Lexicon of the Greek New Testament: (1) active be enough, be sufficient, be adequate (2C 12.9); (2) passive be satisfied, be contented with something (LU 3.14). In 1 Timothy 6:8, the verb arkeo means to be content. The word s subject are Christians and its object is the dative neuter plural form the immediate demonstrative pronoun houtos, these things, which refers to the nouns diatrepho, supplies of food and skepasma, clothes. Thus, Paul is saying that he, Timothy and the Ephesian church must be content because they possess supplies of food and clothes. The first person plural form of the verb arkeo is an inclusive we meaning that it is referring to Paul and his readers and all believers. By using the first person plural form of this verb, he is generalizing the truth to all believers. In other words, every believer must be content, Paul included. The future tense of the verb is an imperatival future, which has a universal, timeless and solemn force attached to it (Wallace, page 570). The force of the imperatival future is emphatic. Thus, Paul is being emphatic here in 1 Timothy 6:8 and solemn, which is in keeping with what he says in verses 9-10, which warns about loving money, which is the direct result of not having faith that the Father will provide for oneself William E. Wenstrom, Jr. Bible Ministries 18