Timothy I - Expositional Study
MONEY MATTERS
Scripture Reading: 1 Timothy 6:3-10; 17-19 (KJV)
Introduction
Paul has already had something to say concerning financial affairs, warning bishops against covetousness (3:3), and deacons about being greedy of filthy lucre (3:8); but now, in these passages, he deals with the matter at greater length and with more detailed particularity. The Bible says much about money, which only goes to show how true to life the Book is, because for many money holds pride of place in thought, in conversation, in ambition, in possession. So let us see through these verses what Paul, as agent of the Holy Spirit, has to teach us on the subject.
First, we view a money-grabber's portrait. He is clearly depicted in verses 3-6. "Supposing that gain is godliness" (v. 5 - Authorized Version), as if, in their eyes, financial success is a veritable religion to which all their energies are completely dedicated. Some scholars may be right, inverting the words, "supposing that godliness is gain" in 1 Timothy 6:5, supposing that piety is a means of gain, or, as Moffatt rendered it, "They imagine that religion is a paying concern". Of course, in a sense that is true, "godliness with contentment is great gain" (v. 6), but not in the way money-grubbers mean it. Profit is their ruling passion and if a saint contributes to that end then "the devil a monk will be", as if a rich man should decide that attendance at worship services will prove to be good business. Such things have happened, though it must not for a moment be supposed that every Christian business, or professional man is there for mundane or monetary advantage – most are faithful Christians, seeking not wealth but worship. But those whom Paul mentions and whom Timothy will meet are insincere because it is the lucre they are after.
With this at the core of his being, what kind of an individual is he likely to be? He is likely to be the sort that will attach little importance to Scriptural teaching – "consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness" (v. 3). The true doctrine of godliness is vastly different from his flippant view of it; he has no use at all for a deeper concern. He will not waste his time on it if it does not increase his bank balance. The words of the Stock Exchange reach him, while the wholesome words of Jesus carry little weight in his metallic soul. It was to a man like this that God said, "Thou fool" (Luke 12:20), for he, piling up his fortune, gave no thought for his soul, leaving God out of his reckoning. Any man doing this is truly a fool. Psalm 14:1 assures us that it is a fool that "hath said in his heart, there is no God". To have "no God" in our heart is to have no sense in our head. When the twelve spies went to spy out the land, a great cleavage developed between them: ten said, "We cannot" because they left God out; two said, "We can" because they put God in. For the former, the tragic sequence was no God, no land: all ten died in the wilderness. Truly, it is a foolish thing to say, think, or act as if, "There is no God'. It is the height of folly to ignore His wholesome words and great teachings; but these metallurgic men have no room and no use for God.
Here is another characteristic of this type: they are the sort who set little value on moral character – "he is proud" (v. 5), but judging from the strictures that Paul puts on them, he has little reason to be. What a list, beginning with "knowing nothing" – he thinks he does but in reality he is sadly ignorant of things which matter most, i.e., eternal things, heavenly things, spiritual things, God's things. The list continues, "doting about questions" – giving affection to questionable, debatable things. Also on the list, "strifes of words" – with their bad progeny of envy, strife, and such like. The list goes on, "evil surmisings" – wickedness of secret thought. Then Paul adds the following: "perverse disputings" – continual friction; "corrupt minds" – dwelling on base and unholy thought; "destitute of the truth" – not a grain of the truth of God in him, he breathes the air of falsehood; "from such withdraw thyself" – he is so infected as to be infectious. Observe there is no trace of decency in him; no kind thoughts, no gracious words, no helpful deeds.
A further feature about him is that he is the sort that gives little thought to good influence – "from such withdraw thyself" (v. 5), have no personal touch with him, he is a contagious person. He cares nothing about what effect he has on others. Tell him to stop for the sake of others and he probably will laugh or sneer in your face. He thinks only of himself. His mathematical arithmetic may be considerable for he things in thousands, maybe millions, but his influence in society makes no difference to him; and if someone talked to him about a good life, he probably could not comprehend it and certainly would not apprehend it.
Not a very attractive portrait, but when Paul counsels that they should withdraw themselves from such a one, does he mean that all contact should cease, and no attempt should be made to lure him into better ways? Consider that intensely solemn utterance of God in Genesis 6:3, "My Spirit shall not always strive with man". The foreknowledgeable Lord knows when it is useless to go any further; that point beyond which there is no hope. In a certain swift river in America there is a spot where a spur of land juts out, creating a narrow channel. Always rapid, the water quickens itself into a cataract and woe to any boat or person caught in its cruel current. The spur of land is called, "Redemption Point".
Years ago, any craft advancing, perhaps ignorantly or out of control, beyond that spot were known to be helpless and hopeless, because, they were past "Redemption Point". Spiritually there is such a condition, when the soul is past redemption, for the Spirit has ceased His striving. It is not for us to judge if any man has reached this point – only God can do that. Consider God's devastating decision in Hosea 4:17, "Ephraim is joined to idols, let him alone." It seems this was for a time, for in Hosea 11:8, He says, "How shall I give thee up, Ephraim?" The withdrawal of God is a thing for ever. Remember the words of the apostle of love, "There is a sin unto death: I do not say that he shall pray for it" (1 John 5:16). Such cases are likely to be proportionately rare; and the warnings may be recorded so man may be taught that he must not play with sin; must not trifle with God. Paul does not want Timothy to cut all connection with an apparent hopeless case, but we are not to be companions of such. Yes, "Withdraw thyself" but continue a concern for his soul: pray for him and respond to any chance he allows for you to say a word for the Lord. Live before him in a happy, constant, Christian life. Work toward his good. To the end, hope and pray for his repentance.
Consider now the money-grubber's peril. There is always the danger of a leaning toward extravagance (vv. 7-8). We arrived "in this world" with no luggage of material possessions. When we take our journey into the other life, we will depart similarly unencumbered, without material properties, taking only spiritual things: such as memories (Luke 16:25); and character (Rev. 22:11). Since we cannot take it with us, then why do we struggle for riches? Surely, the simpler outlook is the saner, "and having food and raiment let us be therewith content." Life's essentials are few, i.e., the two just mentioned, as well as what we put on (raiment), what we put in (food), what we put up (dwelling); and what we put by (for loved ones). The rich are always tempted to seek comfort, which may lapse into luxury. Plain, simple contentment is a beautiful quality, which few of us have today. "I have learned, in whatsoever state I am, therewith to be content" (Phil. 4:11). One danger for the rich is lack of contentment. Having gotten one thing, another is wanted, and then another, and another and so on. As the old proverb said, "Much wants more". The rich can afford it, so why not? We must always keep in mind that it is not wrong to have riches. The danger is bloated and pampered extravagance.
There is also a temptation to shadiness (v. 9) – not well-off, but "they that will be rich"; those who make up their mind to be rich, i.e., who set all their gifts and energies toward it; who are determined, honestly if possible, to be rich. Going to any lengths to get money, to become rich – there lies the temptation, the snare, the foolish and hurtful lust. What satisfaction do those "rich-at-any-price" get out of their affluence? Are they not greatly tempted to be in one shady transaction after another, thus losing integrity and self-respect? Is it really worth the effort? Paul said this for caution, not accusation; for it must not be supposed that this is the usual history of the wealthy. No, this is simply to remind them that the temptation is there – a temptation to which some wealthy Christians succumb, but over which many succeed.
In verse 10, we consider the danger of unbelief. It is often said, but not by Paul, that "money is the root of all evil". This is untrue because money has also been the root of much joy, much healing, much good, and much kindness. Further, there is no definite article in the Greek, it is better to render "a root", because there are other roots besides money from which evil grows. Also, the "all" really signifies "all kinds of evil". The chief point of 1 Timothy 6:10, is, of course, that it is not "money", but "the love of money" that is this evil root from which springs evil fruit. Most evil of all being that it sometimes leads a man to give up his faith in the Lord. Some men, in their humbler days, are keen on the things of God, but, as they grow up and step on the ladder of fortune, they begin to err from simple faith in God, eventually losing it altogether. By reason of their wealth, many comforts come to them. However, "many sorrows" will come to them in the day when they realize how foolish they have been. Luke 19:25 is sufficient commentary on this point. Losing faith (a sad tragedy), which would never happen to these people but for the "love of money". What about the other peril, from the opposite point of view, the difficulty of gaining faith? Think of that young man in the Gospel who was so eager for God's best, but, rich as he was could not pay the price. To "follow" Christ involved for Him, though not necessarily for others, the surrender of his possessions. He just could not face the cost, and so he "went away grieved, for he had great possessions" (Mark 10:22). Jesus "loved" this young man, loved him too much to make discipleship easy for him. Perhaps he later came back, but, in any case, the comment of the Master, no doubt sadly, was, "How hardly shall they that have riches enter into the Kingdom of God". It is not impossible. Many rich men have become sincere and faithful Christians. But, it is hard for them to do so, harder than for ordinary people.There is another, much brighter, aspect of this money business. We now briefly consider the money-giver’s pleasure. Paul said, "Ye ought...to remember the words of the Lord Jesus, how He said, It is more blessed to give than to receive" (Acts 20:35), to these Ephesian elders with whom Timothy will now work. Paul now writes about the joys of the giving life (vv. 17-19).
First, in verse 17, there is to be recognized a decided sense of the giver. Timothy will have the rich around him in his work and will probably be called upon to meet and spiritually help a number of well-to-do men. This is especially difficult for a young man. They are to be urged to be humble-minded, not to rely on their money to secure for them position and comfort. Riches are always undependable, here today and gone tomorrow. Rather, their trust should be in the living God, the great Giver, because He is the great Lover. "God so loved...that He gave" (John 3:16). It is in the nature of love to give, and God is its great Exemplar. Legend says that in search of a king a certain country sent two ambassadors to choose between two infant twins. They found them asleep, noting that one lay with fists tightly clenched, while the other with hands open. The latter was chosen; and great was his generosity. He was known as the King with the open hand. We have a God with open hands, for "He that spared not His own Son, but delivered him up for us all, how shall He not with Him also freely give us all things" (Rom. 8:32); and as verse 17 says, "God...giveth us richly all things to enjoy." Therefore, let rich men link up with the great Giver by becoming great givers, always bearing in mind that, "it is He that giveth thee power to get wealth" (Deut. 8:18). The world is made up of 'getters' and 'givers'. Lasting satisfactions are with the latter, especially if it is done in fellowship with the giving God.
Second, in verse 18 we consider a definite stewardship of the gift. It is a grand thing to have money, if the main purpose is to "do good" with it. Not just occasionally, but continually being "rich in good works" so your munificence becomes beneficence – "This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works" (Titus 3:8); the 'giving-rich', not the 'getting-rich'. This makes us "ready to distribute", i.e., impart to the poor, "that he may have to give to him that needeth" (Eph. 4:28). In the Greek, "To give" is the same as "to distribute". What a joy to help a poor soul along the road. Is this a duty? Yes, but more it is a joy, for "the Lord loveth a cheerful giver" (2 Cor. 9:7), one who finds great happiness in giving. Also, they are "willing to communicate", to share in partaking. "To distribute" is to send the poor man something to eat, while "to communicate" is to invite the poor man in to share a meal. The rich man here visualized is "ready" to do the one, and "willing" to do the other.
Third, in verse 19 we consider a delightful sequel to giving. Giving is represented here as a "laying up" in store; laying down a foundation. A time may come when the rich man will be glad for some help himself, and to have amassed in other hearts a great store of thankfulness because of what he has done for them, will stand him in good stead, if he is ever in need of sympathy, or assistance. The Master told about the unjust steward (Luke 16:1-9), whose "lord" commended him (v. 8). Not "the Lord". His comment comes in the verse following, "I say". Mark what He said because it is most interesting. To paraphrase, "Make to yourselves friends by the use of your money that, when you come to die, they may be there to welcome your arrival at the eternal resting-place". Money laid out for the material help of the poor and the spiritual advancement of the kingdom, is treasure laid up in heaven, in accordance with Christ's own guidance in Matthew 6:20. Robert Browning wrote in his poem about the twins, "Date and Dabitur", "Give; and it shall be given you. The first being the elder of the twins."
We come now to the last part of this delightful sequel for genuine givers – "that they may lay hold on eternal life." We must let the word "eternal" go – the Greek phrase is the same as we found in chapter 5, verse 3, "widows indeed"; therefore, we must translate here, "life indeed". Lay hold on the life that is life indeed. Life with a capital 'I' – possess to the full all the joys, powers, and blessings, whether here or hereafter, of the Life that is ours; laid out for God, and others.
