1 Timothy 6:6
Verse
Context
Sermons
David Wilkerson
Zac PoonenZac Poonen
Bill McLeod
Vance Havner
John Piper
William MacDonaldSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
But godliness with contentment is great gain - The word godliness, ευσεβεια, here, and in several other places of this epistle, signifies the true religion, Christianity; and the word contentment, αυταρκεια, 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 Ti1 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.
Jamieson-Fausset-Brown Bible Commentary
But--Though they err in this, there is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness" (Th1 2:5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. WIESINGER remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt (Ti1 6:11) that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely contentment is great gain (a sentiment of the heathen CICERO [Paradox 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [WIESINGER]. The Greek for contentment is translated "sufficiency" (Co2 9:8). But the adjective (Phi 4:11) "content"; literally, "having a sufficiency in one's self" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this sufficiency [supplied by God, with which moreover His people are 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).
John Gill Bible Commentary
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 Ti1 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.
Matthew Henry Bible Commentary
From the mention of the abuse which some put upon religion, making it to serve their secular advantages, the apostle, I. Takes occasion to show the excellency of contentment and the evil of covetousness. 1. The excellency of contentment, Ti1 6:6-8. Some account Christianity an advantageous profession for this world. In the sense they mean this is false; yet it is undoubtedly true that, though Christianity is the worst trade, it is the best calling in the world. Those that make a trade of it, merely to serve their turn for this world, will be disappointed, and find it a sorry trade; but those that mind it as their calling, and make a business of it, will find it a gainful calling, for it has the promise of the life that now is, as well as of that which is to come. (1.) The truth he lays down is that godliness with contentment is great gain. Some read it, godliness with a competency; that is, if a man have but a little in this world, yet, if he have but enough to carry him through it, he needs desire no more, his godliness with that will be his great gain. For a little which a righteous man has is better than the riches of many wicked, Psa 37:16. We read it, godliness with contentment; godliness is itself great gain, it is profitable to all things; and, wherever there is true godliness, there will be contentment; but those have arrived at the highest pitch of contentment with their godliness are certainly the easiest happiest people in this world. Godliness with contentment, that is, Christian contentment (content must come from principles of godliness) is great gain; it is all the wealth in the world. He that is godly is sure to be happy in another world; and if withal he do by contentment accommodate himself to his condition in this world he has enough. Here we have, [1.] A Christian's gain; it is godliness with contentment, this is the true way to gain, yea, it is gain itself. [2.] A Christian's gain is great: it is not like the little gain of worldlings, who are so fond of a little worldly advantage. [3.] Godliness is ever accompanied with contentment in a great or less degree; all truly godly people have learned with Paul, in whatever state they are, to be therewith content, Phi 4:11. They are content with what God allots for them, well knowing that this is best for them. Let us all then endeavour after godliness with contentment. (2.) The reason he gives for it is, For we brought nothing with us into this world, and it is certain we can carry nothing out, Ti1 6:7. This is a reason why we should be content with a little. [1.] Because we can challenge nothing as a debt that is due to us, for we came naked into the world. Whatever we have had since, we are obliged to the providence of God for it; but he that gave may take what and when he pleases. We had our beings, our bodies, our lives (which are more than meat, and which are more than raiment), when we came into the world, though we came naked, and brought nothing with us; may we not then be content while our beings and lives are continued to us, though we have not every thing we would have? We brought nothing with us into this world, and yet God provided for us, care was taken of us, we have been fed all our lives long unto this day; and therefore, when we are reduced to the greatest straits, we cannot be poorer than when we came into this world, and yet then we were provided for; therefore let us trust in God for the remaining part of our pilgrimage. [2.] We shall carry nothing with us out of this world. A shroud, a coffin, and a grave, are all that the richest man in the world can have from his thousands. Therefore why should we covet much? Why should we not be content with a little, because, how much soever we have, we must leave it behind us? Ecc 5:15, Ecc 5:16. (3.) Hence he infers, having food and raiment, let us be therewith content, Ti1 6:8. Food and a covering, including habitation as well as raiment. Observe, If God give us the necessary supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us we ought to be content. This was Agur's prayer: Give me neither poverty nor riches; feed me with food convenient for me, Pro 30:8. Here we see, [1.] The folly of placing our happiness in these things, when we did not bring any thing into this world with us, and we can carry nothing out. What will worldlings do when death shall strip them of their happiness and portion, and they must take an everlasting farewell of all these things, on which they have so much doted? They may say with poor Micah, You have taken away my gods; and what have I more? Jdg 18:24. [2.] The necessaries of life are the hounds of a true Christian's desire, and with these he will endeavour to be content; his desires are not insatiable; no, a little, a few comforts of this life, will serve him, and these may hope to enjoy: Having food and raiment. 2. The evil of covetousness. Those that will be rich (that set their hearts upon the wealth of this world, and are resolved right or wrong, they will have it), fall into temptation and a snare, Ti1 6:9. It is not said, those that are rich, but those that will be rich, that is, that place their happiness in worldly wealth, that covet it inordinately, and are eager and violent in the pursuit of it. Those that are such fall into temptation and a snare, unavoidably; for, when the devil sees which way their lusts carry them, he will soon bait his hook accordingly. He knew how fond Achan would be of a wedge of gold, and therefore laid that before him. They fall into many foolish and hurtful lusts. Observe, (1.) The apostle supposes that, [1.] Some will be rich; that is, they are resolved upon it, nothing short of a great abundance will satisfy. [2.] Such will not be safe nor innocent, for they will be in danger of ruining themselves for ever; they fall into temptation, and a snare, etc. [3.] Worldly lusts are foolish and hurtful, for they drown men in destruction and perdition. [4.] It is good for us to consider the mischievousness of worldly fleshly lusts. They are foolish, and therefore we should be ashamed of them, hurtful, and therefore we should be afraid of them, especially considering to what degree they are hurtful, for they drown men in destruction and perdition. (2.) The apostle affirms that the love of money is the root of all evil, Ti1 6:10. What sins will not men be drawn to by the love of money? Particularly this was at the bottom of the apostasy of many from the faith of Christ; while they coveted money, they erred from the faith, they quitted their Christianity, and pierced themselves through with many sorrows. Observe, [1.] What is the root of all evil; the love of money: people may have money, and yet not love it; but, if they love it inordinately, it will push them on to all evil. [2.] Covetous persons will quit the faith, if that be the way to get money: Which while some coveted after, they have erred from the faith. Demas hath forsaken me, having loved this present world, Ti2 4:10. For the world was dearer to him than Christianity. Observe, Those that err from the faith pierce themselves with many sorrows; those that depart from God do but treasure up sorrows for themselves. II. Hence he takes occasion to caution Timothy, and to counsel him to keep in the way of God and his duty, and particularly to fulfil the trust reposed in him as a minister. He addresses himself to him as a man of God. Ministers are men of God, and ought to conduct themselves accordingly in every thing; they are men employed for God, devoted to his honour more immediately. The prophets under the Old Testament were called men of God. 1. He charges Timothy to take heed of the love of money, which had been so pernicious to many: Flee these things. It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. 2. To arm him against the love of the world, he directs him to follow that which is good. Follow after righteousness, godliness, faith, love, patience, meekness: righteousness in his conversation towards men, godliness towards God, faith and love as living principles, to support him and carry him on in the practice both of righteousness and godliness. Those that follow after righteousness and godliness, from a principle of faith and love, have need to put on patience and meekness - patience to bear both the rebukes of Providence and the reproaches of men, and meekness wherewith to instruct gainsayers and pass by the affronts and injuries that are done us. Observe, It is not enough that men of God flee these things, but they must follow after what is directly contrary thereto. Further, What excellent persons men of God are who follow after righteousness! They are the excellent of the earth, and, being acceptable to God, they should be approved of men. 3. He exhorts him to do the part of a soldier: Fight the good fight of faith. Note, Those who will get to heaven must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Observe, It is a good fight, it is a good cause, and it will have a good issue. It is the fight of faith; we do not war after the flesh, for the weapons of our warfare are not carnal, Co2 10:3, Co2 10:4. He exhorts him to lay hold on eternal life. Observe, (1.) Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare. (2.) This we must lay hold on, as those that are afraid of coming short of it and losing it. Lay hold, and take heed of losing your hold. Hold fast that which thou hast, that no man take thy crown, Rev 3:11. (3.) We are called to the fight, and to lay hold on eternal life. (4.) The profession Timothy and all faithful ministers make before many witnesses is a good profession; for they profess and engage to fight the good fight of faith, and to lay hold on eternal life; their calling and their own profession oblige them to this.
Tyndale Open Study Notes
6:6 with contentment: This is not just a philosophical outlook but real dependence on the sufficiency of Christ. See 4:8; 2 Cor 9:8; 12:7-10; Phil 4:10-13; Heb 13:5.
1 Timothy 6:6
Godliness with Contentment
5and constant friction between men of depraved mind who are devoid of the truth. These men regard godliness as a means of gain.6Of course, godliness with contentment is great gain. 7For we brought nothing into the world, so we cannot carry anything out of it.
- Scripture
- Sermons
- Commentary
Christ a Stranger (1984 Conference)
By David Wilkerson6.2K49:13RebukePSA 119:105EZK 22:26ROM 8:12CO 12:91TI 6:6HEB 4:12JAS 1:12In this sermon, the preacher highlights the lack of time people have for prayer and Bible study due to their busy lives and distractions. He emphasizes the importance of prioritizing God and spending time with Him. The preacher challenges the audience to consider if they would still love and serve Jesus if they received no worldly blessings or miracles. He also references biblical stories where Jesus demonstrated his power over death and the devil, but was rejected by his own people in Nazareth. The sermon concludes with a call for a revival of Bible study and a personal testimony of a friend who experienced a spiritual transformation.
Faith to Fulfill All of God's Will
By Zac Poonen5.0K1:26:38Absolute SurrenderEXO 14:14MAT 11:28MRK 9:23JHN 6:371CO 10:261TI 6:61JN 5:3In this sermon, the speaker emphasizes the importance of doing more and giving more in order to have God's presence in our lives. He uses the example of Zacchaeus, who went above and beyond to make sure he didn't cheat anyone and experienced salvation as a result. The speaker also highlights the significance of keeping a good conscience and humbling oneself, as God gives grace only to the humble. He shares the story of a man who had been paralyzed for 38 years, trying unsuccessfully to be healed, until Jesus came and offered him healing without the need for any other person's assistance. The speaker concludes by urging listeners to surrender every aspect of their lives to God, as a demonstration of true faith and trust in Him.
God Honours Those Who Honour Him
By Zac Poonen1.8K58:51Honour1SA 2:30MAT 6:33JHN 13:341CO 10:311TI 6:62PE 1:4In this sermon, the speaker emphasizes the importance of living a life that reflects the character of God. He encourages the audience to look at Jesus as an example in various areas of life, such as money and relationships with women. The speaker highlights that the purpose of God's promises is not to make us materially wealthy or physically healthy, but to enable us to partake in divine nature. He emphasizes that our lives should be a demonstration of God's power and goodness, so that others may see and be drawn to Him.
No Root, No Fruit
By Bill McLeod1.8K50:45FruitfulnessEXO 23:1PSA 1:1PSA 103:2PRO 26:20LUK 13:6EPH 3:17COL 2:71TI 6:6In this sermon, the speaker focuses on Luke chapter 13 and discusses a parable told by Jesus about a fruitless tree in a vineyard. The speaker interprets this parable as a representation of the nation of Israel. The tree symbolizes Israel, which had not produced fruit for three years. The owner of the vineyard decides to give it one more year to bear fruit, and if it doesn't, it will be cut down. The speaker connects this parable to the history of Israel, highlighting the eventual destruction of Jerusalem in AD 70 and the scattering of the Jewish people.
Serve the Lord
By Vance Havner1.7K43:36Serving GodJOS 24:15LUK 18:8GAL 1:61TI 6:62TI 4:2In this sermon, the speaker discusses the importance of standing firm in the truth and not being easily swayed by the trends and temptations of the times. He references historical figures like Patrick Henry and Joshua as examples of individuals who remained steadfast in their convictions. The speaker warns against watering down the truth and emphasizes the need to make a firm decision to follow God's commands. He also highlights the danger of compromising the message of the Bible and encourages listeners to strive for a sound message with a sound motive.
Battling the Unbelief of Covetousness
By John Piper1.5K33:29PSA 46:1PSA 119:36MAT 6:33COL 3:51TI 6:6HEB 13:5In this sermon, the preacher emphasizes the importance of contentment and warns against the desire for wealth. He highlights that the love of money is the root of all evils and can lead people astray from the truth. The preacher encourages believers to focus on righteousness, godliness, faith, love, steadfastness, and gentleness, and to fight the good fight of faith. He urges listeners to put to death covetousness and to be content with what they have, trusting in God's promise to never leave or forsake them. The sermon concludes with a warning that covetousness can ultimately destroy the soul.
Yosemite Bible Conference 1996-04 More Like Christ
By William MacDonald1.3K40:31Christ LikenessMAT 6:33LUK 15:4JHN 4:4ACT 4:312CO 8:91TI 6:6REV 19:6In this sermon, the speaker expresses his dislike for Christmas and wishes that people would wake up to the perceived wastefulness of the holiday. He then shares about prayer meetings where young people were inspired to serve the Lord throughout the world. The speaker emphasizes the importance of contentment and how the Lord Jesus exemplified this trait. He also highlights the Lord's passion for souls, demonstrated through his interactions with the woman at the well and the parable of the lost sheep. The speaker encourages believers to have a similar zeal for the will of God and shares examples of individuals like George Verwer and John Wesley who were zealous in their pursuit of God's work. The sermon concludes with a call for believers to strive for increasing conformity to the Lord Jesus Christ and to reflect his virtues and glories in their lives.
Calling on God - Part 4
By Joshua Daniel1.3K08:54MAT 6:191TI 6:6
This sermon emphasizes the importance of contentment and faith in God, contrasting the pursuit of material possessions with the faith of Elijah and Elisha. It encourages a mindset of simplicity, faithfulness, and passing on the legacy of faith to future generations.
Jabez's Prayer
By Robert F. Adcock76439:03DEU 7:141CH 4:10PSA 37:4PSA 66:18ROM 8:261CO 6:191TI 6:6In this sermon, the preacher discusses the story of Jabez from 1 Chronicles chapter 4. Jabez was a man who had a purpose in his heart to pray regularly and he called on the God of Israel to bless him. The preacher emphasizes the importance of seeking God's blessings and acknowledges that God promises to bless his covenant people. The sermon also highlights the need to pray for deliverance from evil and the power of Satan, as well as the importance of maintaining fellowship with the Lord through prayer.
Sermon on the Mount - Part 17
By David Servant60428:301TI 6:6
This sermon delves into the teachings of Jesus in the Sermon on the Mount, emphasizing the importance of seeking first God's kingdom and righteousness, warning against greed and the love of money, and highlighting the correlation between holiness and gaining heaven. It stresses the need for contentment with basic necessities, trusting in God's provision, and living a life of simplicity and service to others.
The Choice of Moses
By Newman Hall0MAT 16:26MAT 19:292CO 4:171TI 6:6HEB 11:24Newman Hall preaches to the students of Yale University, emphasizing the importance of choosing between holiness and sin, Christ and the world, God and the devil, as pivotal in determining one's true nobility, happiness, and future. Drawing from the example of Moses, who relinquished the luxuries, wealth, and honors of Egypt to suffer affliction with the people of God, Hall urges the young listeners to consider the sacrifices and rewards of such a choice. He highlights the enduring value of choosing a life of faith and service to God over fleeting worldly pleasures, emphasizing the eternal rewards and blessings that come from making a deliberate and decided commitment to follow Christ.
Homily 56 on Matthew
By St. John Chrysostom0MAT 16:28MAT 17:5MAT 25:34MAT 25:411TI 6:6HEB 4:13John Chrysostom preaches about the importance of living a life of virtue and righteousness, contrasting it with the dangers of covetousness and usury. He emphasizes the need to show mercy, help the poor, and avoid exploiting others for personal gain. Chrysostom warns against the perils of oppressive bargains and urges the congregation to seek true wealth in godliness and contentment, rather than in dishonest practices. He highlights the eternal consequences of our actions, encouraging a life of generosity, compassion, and obedience to God's commandments.
First Epistle to Timothy
By Arno Clemens Gaebelein01TI 1:31TI 3:141TI 4:11TI 6:61TI 6:111TI 6:171TI 6:20Arno Clemens Gaebelein preaches on the pastoral Epistles addressed to Timothy and Titus, emphasizing the importance of maintaining sound doctrine, godly conduct, and faithfulness in ministry. The early Church fathers affirmed the authenticity of these epistles, while heretics and critics rejected them. The personal history of Timothy reveals his conversion by Paul, his faithful service, and his role in various churches. The dating of 1 Timothy indicates Paul's release from imprisonment and subsequent travels. The purpose of the Epistle is to provide practical instructions for maintaining order, purity, and faithfulness in the church as the house of God, combating false teachings and preparing for the last days.
Put Money First You Lose, Put God First You Win
By Timothy Tow0PRO 19:17MAL 3:10MAT 6:19MAT 6:33ROM 14:71TI 6:6JAS 4:8Timothy Tow preaches on the contrast between prioritizing money over God, warning against the pitfalls of materialism and the pursuit of wealth through risky investments and high-interest borrowing. He emphasizes the inability to serve both money and God, urging listeners to invest in heavenly treasures through acts of charity, tithing, and seeking God's kingdom first. Tow stresses the importance of contentment, godliness, and stewardship, highlighting the dangers of the love of money and the need to flee from such temptations.
The Desire for More
By Thomas Reade0ECC 5:10ISA 2:7HAB 3:17MAT 6:19MRK 10:24PHP 4:111TI 6:61TI 6:10HEB 13:5JAS 4:3Thomas Reade preaches about the dangers of covetousness and the insatiable desire for more, warning that the pursuit of wealth can lead to destruction and idolatry. He emphasizes the importance of godliness with contentment as a remedy for covetousness, citing Paul's teachings on finding joy and strength in Christ regardless of circumstances. Reade highlights the contrast between worldly riches and spiritual blessings, urging believers to seek heavenly treasures and trust in God's provision. He cautions against the love of money, drawing examples from Scripture of those who fell into sin due to their desire for more, and encourages a holy desire for spiritual growth and dependence on God.
Of Internal Worship, or Godliness.
By John Gill0GodlinessInternal WorshipPSA 34:9ISA 29:13JHN 4:24ROM 8:51TI 4:71TI 6:6HEB 12:28JAS 1:122PE 1:32PE 3:11John Gill emphasizes the significance of internal worship and godliness as the foundation of true worship. He argues that external worship is meaningless without a heart engaged in genuine devotion to God, as true worship must come from the spirit and be rooted in love and reverence for God. Gill explains that godliness, which encompasses a holy disposition towards God, is essential for both internal and external worship, and it is a gift from God that enables believers to serve Him acceptably. He highlights that true godliness leads to spiritual growth and the promise of blessings in this life and the next. Ultimately, Gill calls for a sincere and heartfelt approach to worship that reflects a deep relationship with God.
Delighting in God!
By James Smith0PSA 16:11PSA 37:4PSA 73:25PRO 19:23MAT 6:33PHP 4:111TI 6:6HEB 13:5James Smith preaches on the importance of delighting in the Lord, emphasizing that true joy and fulfillment come from finding delight in God rather than worldly things. He highlights how God desires His people to delight in Him by revealing Himself in various endearing roles such as a Husband, Friend, Brother, Savior, and Shepherd. Delighting in God leads to spiritual satisfaction, contentment, and a deep trust in His will, recognizing His wisdom and grace in all circumstances.
2 Corinthians 3:1
By St. John Chrysostom0MAT 11:28JHN 20:22ROM 6:92CO 3:2GAL 6:141TI 6:6John Chrysostom preaches about the importance of living a life that reflects the teachings of Christ, emphasizing the need to avoid sinful behaviors and cultivate virtues like modesty, contentment, and godliness. He contrasts the characteristics of a living soul, which speaks words of gratitude, selflessness, and faith, with those of a dead soul, which engages in filthy talk, envy, and covetousness. Chrysostom urges the listeners to strive for spiritual growth, to reject immoral behaviors, and to seek the abundant life offered through Christ's grace and love.
Money: Servant or Master?
By Shane Idleman02SA 24:24MAT 6:21MRK 8:36LUK 12:192CO 9:71TI 6:6Shane Idleman preaches about the dangers of placing our treasure in material wealth rather than in God, emphasizing that poverty does not equate to spirituality and the 'prosperity gospel' is not the true gospel. He challenges the congregation to recognize the blessings they have and to prioritize a relationship with Christ over financial gain, echoing Abraham Lincoln's call to remember God as the true source of abundance. Idleman delves into the heart issue of money, stressing the importance of stewardship, wise financial decisions, and sacrificial giving as reflections of our true motives and the condition of our hearts.
Contentment
By David Wilkerson0FaithfulnessContentmentMAT 6:19ACT 9:15ACT 9:20ROM 8:182CO 12:10PHP 3:8PHP 4:111TI 6:61TI 6:8HEB 13:5David Wilkerson emphasizes the profound lesson of contentment in the life of Paul, who, despite his significant calling and the promise of God, remained faithful and content in his circumstances. Paul understood that true fulfillment comes not from worldly success or recognition but from a deep relationship with Christ, which allowed him to rejoice in both abundance and lack. He did not envy others who seemed to achieve more; instead, he focused on his personal mission and the eternal reward awaiting him. Wilkerson highlights that for Paul, the ultimate goal was to see Jesus, and that the sufferings of this life pale in comparison to the joy of knowing Christ.
Of Contentment of Mind.
By John Gill0Trust in God's ProvisionContentmentJOB 1:21MAT 6:25PHP 4:111TI 6:6HEB 13:5John Gill emphasizes the significance of contentment of mind as a natural outcome of joy and peace, which are found only in godly individuals. He contrasts contentment with envy, avarice, pride, and anxiety, illustrating that true contentment is rooted in a deep acceptance of one's circumstances, whether prosperous or adverse. Gill argues that contentment is learned through experiences and is essential for a fulfilling Christian life, as it aligns with God's will and promises. He encourages believers to recognize their blessings and the sufficiency of God's grace, which fosters a spirit of thankfulness and peace.
Accept Our Daily Bread
By Mary Wilder Tileston0PSA 23:1MAT 6:11PHP 4:111TI 6:6HEB 13:5Mary Wilder Tileston preaches on the importance of contentment in all circumstances, drawing inspiration from Philippians 4:11. She emphasizes the need to trust in God's provision and to accept with a spirit of self-sacrifice whatever He ordains, whether it be external challenges or internal struggles. Tileston encourages the congregation to find true rest in God by learning to be content in every state, recognizing that God's wisdom and love provide exactly what is necessary for our spiritual growth.
The Higher They Are Raised, the More Is a Longing of Soul After Spiritual Attainments Increased.
By Jonathan Edwards0PSA 24:6PSA 69:6ISA 32:6JHN 4:34PHP 3:131TI 6:61PE 2:2Jonathan Edwards preaches about the distinguishing difference between gracious affections and false affections, emphasizing that true saints, as they grow in love for God and hatred for sin, also grow in their appetite for spiritual attainments and holiness. The more they experience holy affections, the more they long for growth in grace, recognizing their imperfections and need for more grace. Unlike false affections that lead to complacency and satisfaction in past experiences, genuine spiritual affections create a continual thirst for God and holiness, driving believers to earnestly seek after more of God's grace and sanctification.
Philippians 2:19-21
By St. John Chrysostom0MAT 10:9LUK 14:33LUK 22:35ACT 12:8ROM 13:141CO 6:13PHP 2:19PHP 2:251TI 6:62TI 4:13John Chrysostom preaches about the importance of sending faithful messengers like Timothy and Epaphroditus to care for the spiritual well-being of others, emphasizing the selfless dedication and sacrificial service they exemplify. He highlights the need for genuine care for fellow believers, contrasting it with selfish pursuits, urging the congregation to seek the things of Jesus Christ above personal comfort and safety. Chrysostom encourages rejoicing in the midst of trials and sickness, showing how Epaphroditus' near-death experience led to God's mercy and the Apostle Paul's relief. He challenges the listeners to receive faithful messengers with joy and honor, recognizing their sacrifices and service for the work of Christ.
To Young Preachers
By Barton W. Stone0PRO 11:14MAT 25:211CO 1:171TI 6:62TI 2:231PE 4:11Barton W. Stone advises young preachers to seek counsel from older, experienced individuals and to avoid engaging in debates that lead to strife and division, emphasizing the importance of preaching the Gospel with boldness and humility. He encourages preachers to deliver the Word in the spirit, living a holy life both in and out of the pulpit, and to focus on saving souls rather than seeking worldly approval. Stone also warns against covetousness and urges preachers to fight the good fight of faith, following after righteousness and godliness.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
But godliness with contentment is great gain - The word godliness, ευσεβεια, here, and in several other places of this epistle, signifies the true religion, Christianity; and the word contentment, αυταρκεια, 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 Ti1 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.
Jamieson-Fausset-Brown Bible Commentary
But--Though they err in this, there is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness" (Th1 2:5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. WIESINGER remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt (Ti1 6:11) that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely contentment is great gain (a sentiment of the heathen CICERO [Paradox 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [WIESINGER]. The Greek for contentment is translated "sufficiency" (Co2 9:8). But the adjective (Phi 4:11) "content"; literally, "having a sufficiency in one's self" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this sufficiency [supplied by God, with which moreover His people are 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).
John Gill Bible Commentary
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 Ti1 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.
Matthew Henry Bible Commentary
From the mention of the abuse which some put upon religion, making it to serve their secular advantages, the apostle, I. Takes occasion to show the excellency of contentment and the evil of covetousness. 1. The excellency of contentment, Ti1 6:6-8. Some account Christianity an advantageous profession for this world. In the sense they mean this is false; yet it is undoubtedly true that, though Christianity is the worst trade, it is the best calling in the world. Those that make a trade of it, merely to serve their turn for this world, will be disappointed, and find it a sorry trade; but those that mind it as their calling, and make a business of it, will find it a gainful calling, for it has the promise of the life that now is, as well as of that which is to come. (1.) The truth he lays down is that godliness with contentment is great gain. Some read it, godliness with a competency; that is, if a man have but a little in this world, yet, if he have but enough to carry him through it, he needs desire no more, his godliness with that will be his great gain. For a little which a righteous man has is better than the riches of many wicked, Psa 37:16. We read it, godliness with contentment; godliness is itself great gain, it is profitable to all things; and, wherever there is true godliness, there will be contentment; but those have arrived at the highest pitch of contentment with their godliness are certainly the easiest happiest people in this world. Godliness with contentment, that is, Christian contentment (content must come from principles of godliness) is great gain; it is all the wealth in the world. He that is godly is sure to be happy in another world; and if withal he do by contentment accommodate himself to his condition in this world he has enough. Here we have, [1.] A Christian's gain; it is godliness with contentment, this is the true way to gain, yea, it is gain itself. [2.] A Christian's gain is great: it is not like the little gain of worldlings, who are so fond of a little worldly advantage. [3.] Godliness is ever accompanied with contentment in a great or less degree; all truly godly people have learned with Paul, in whatever state they are, to be therewith content, Phi 4:11. They are content with what God allots for them, well knowing that this is best for them. Let us all then endeavour after godliness with contentment. (2.) The reason he gives for it is, For we brought nothing with us into this world, and it is certain we can carry nothing out, Ti1 6:7. This is a reason why we should be content with a little. [1.] Because we can challenge nothing as a debt that is due to us, for we came naked into the world. Whatever we have had since, we are obliged to the providence of God for it; but he that gave may take what and when he pleases. We had our beings, our bodies, our lives (which are more than meat, and which are more than raiment), when we came into the world, though we came naked, and brought nothing with us; may we not then be content while our beings and lives are continued to us, though we have not every thing we would have? We brought nothing with us into this world, and yet God provided for us, care was taken of us, we have been fed all our lives long unto this day; and therefore, when we are reduced to the greatest straits, we cannot be poorer than when we came into this world, and yet then we were provided for; therefore let us trust in God for the remaining part of our pilgrimage. [2.] We shall carry nothing with us out of this world. A shroud, a coffin, and a grave, are all that the richest man in the world can have from his thousands. Therefore why should we covet much? Why should we not be content with a little, because, how much soever we have, we must leave it behind us? Ecc 5:15, Ecc 5:16. (3.) Hence he infers, having food and raiment, let us be therewith content, Ti1 6:8. Food and a covering, including habitation as well as raiment. Observe, If God give us the necessary supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us we ought to be content. This was Agur's prayer: Give me neither poverty nor riches; feed me with food convenient for me, Pro 30:8. Here we see, [1.] The folly of placing our happiness in these things, when we did not bring any thing into this world with us, and we can carry nothing out. What will worldlings do when death shall strip them of their happiness and portion, and they must take an everlasting farewell of all these things, on which they have so much doted? They may say with poor Micah, You have taken away my gods; and what have I more? Jdg 18:24. [2.] The necessaries of life are the hounds of a true Christian's desire, and with these he will endeavour to be content; his desires are not insatiable; no, a little, a few comforts of this life, will serve him, and these may hope to enjoy: Having food and raiment. 2. The evil of covetousness. Those that will be rich (that set their hearts upon the wealth of this world, and are resolved right or wrong, they will have it), fall into temptation and a snare, Ti1 6:9. It is not said, those that are rich, but those that will be rich, that is, that place their happiness in worldly wealth, that covet it inordinately, and are eager and violent in the pursuit of it. Those that are such fall into temptation and a snare, unavoidably; for, when the devil sees which way their lusts carry them, he will soon bait his hook accordingly. He knew how fond Achan would be of a wedge of gold, and therefore laid that before him. They fall into many foolish and hurtful lusts. Observe, (1.) The apostle supposes that, [1.] Some will be rich; that is, they are resolved upon it, nothing short of a great abundance will satisfy. [2.] Such will not be safe nor innocent, for they will be in danger of ruining themselves for ever; they fall into temptation, and a snare, etc. [3.] Worldly lusts are foolish and hurtful, for they drown men in destruction and perdition. [4.] It is good for us to consider the mischievousness of worldly fleshly lusts. They are foolish, and therefore we should be ashamed of them, hurtful, and therefore we should be afraid of them, especially considering to what degree they are hurtful, for they drown men in destruction and perdition. (2.) The apostle affirms that the love of money is the root of all evil, Ti1 6:10. What sins will not men be drawn to by the love of money? Particularly this was at the bottom of the apostasy of many from the faith of Christ; while they coveted money, they erred from the faith, they quitted their Christianity, and pierced themselves through with many sorrows. Observe, [1.] What is the root of all evil; the love of money: people may have money, and yet not love it; but, if they love it inordinately, it will push them on to all evil. [2.] Covetous persons will quit the faith, if that be the way to get money: Which while some coveted after, they have erred from the faith. Demas hath forsaken me, having loved this present world, Ti2 4:10. For the world was dearer to him than Christianity. Observe, Those that err from the faith pierce themselves with many sorrows; those that depart from God do but treasure up sorrows for themselves. II. Hence he takes occasion to caution Timothy, and to counsel him to keep in the way of God and his duty, and particularly to fulfil the trust reposed in him as a minister. He addresses himself to him as a man of God. Ministers are men of God, and ought to conduct themselves accordingly in every thing; they are men employed for God, devoted to his honour more immediately. The prophets under the Old Testament were called men of God. 1. He charges Timothy to take heed of the love of money, which had been so pernicious to many: Flee these things. It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. 2. To arm him against the love of the world, he directs him to follow that which is good. Follow after righteousness, godliness, faith, love, patience, meekness: righteousness in his conversation towards men, godliness towards God, faith and love as living principles, to support him and carry him on in the practice both of righteousness and godliness. Those that follow after righteousness and godliness, from a principle of faith and love, have need to put on patience and meekness - patience to bear both the rebukes of Providence and the reproaches of men, and meekness wherewith to instruct gainsayers and pass by the affronts and injuries that are done us. Observe, It is not enough that men of God flee these things, but they must follow after what is directly contrary thereto. Further, What excellent persons men of God are who follow after righteousness! They are the excellent of the earth, and, being acceptable to God, they should be approved of men. 3. He exhorts him to do the part of a soldier: Fight the good fight of faith. Note, Those who will get to heaven must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Observe, It is a good fight, it is a good cause, and it will have a good issue. It is the fight of faith; we do not war after the flesh, for the weapons of our warfare are not carnal, Co2 10:3, Co2 10:4. He exhorts him to lay hold on eternal life. Observe, (1.) Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare. (2.) This we must lay hold on, as those that are afraid of coming short of it and losing it. Lay hold, and take heed of losing your hold. Hold fast that which thou hast, that no man take thy crown, Rev 3:11. (3.) We are called to the fight, and to lay hold on eternal life. (4.) The profession Timothy and all faithful ministers make before many witnesses is a good profession; for they profess and engage to fight the good fight of faith, and to lay hold on eternal life; their calling and their own profession oblige them to this.
Tyndale Open Study Notes
6:6 with contentment: This is not just a philosophical outlook but real dependence on the sufficiency of Christ. See 4:8; 2 Cor 9:8; 12:7-10; Phil 4:10-13; Heb 13:5.