, IS THE LOVE OF MONEY A ROOT CAUSE OF ALL THE PROBLEMS?

AN

EXEGESIS OF 1 TIMOTHY 6:6-12

__________________

A Research Paper

Presented to

Dr. Kenneth Pervaiz

Forman Christian College (A Chartered University)

__________________

In Partial Fulfillment

of the Requirements for CRST 691

__________________

by
Shahzada Robin

1066785@formanite.fccollege.edu.pk

25th January, 2024

*I affirm the honor code.

IS THE LOVE OF MONEY A ROOT CAUSE OF ALL THE PROBLEMS? AN EXEGESIS
OF 1 TIMOTHY 6:6-12

Introduction
The two letters to Timothy and the letter to Titus are together called Pastoral Epistles.

However, none of them was a pastor in the present day sense of the word. They did not

minister to a local congregation but were more of Paul’s deputies sent by him on specific

missions. Nonetheless, Pastoral Epistles (PE henceforth) contain valuable instructions that

have proved extremely beneficial for the pastors throughout the history of the church.

In his first letter to Timothy, Paul’s focus is on two significant concerns. First,

indictment of the false teachers at Ephesus and second, instructing Timothy to flee away from

their false teachings and hold on to his faith in Jesus Christ. 1 Timothy vv. 2a-10 is the final

confrontation of the false teachers and has a lot in common with 1 Tim 1:3-7 that contains his

first rebuking of his rivals.1 In verse 5b, he tells that false teachers are all after money and for

them, godliness is a means of getting rich. Whereas, in verse 6 he throws it back on his

opponents in an ironic manner that godliness is a great gain only when it is taken as the

spiritual gain and not the material, and is coupled with being satisfied and content with

whatever God has provided. He reflects on the quality of the believers that they tend to be

happy as long as they have food and clothing and do not complain about material things that

they do not have. They are more concerned about things of the kingdom of heaven. On the

contrary, non-believers and those who pervert the gospel, desire to be rich and do things that

would make them wealthy, but in the process, they get themselves in all sorts of troubles.

Finally, Paul instructs Timothy to hold on to his faith and run away from all of these

temptations. He asks him to follow the things that the Lord has taught and do not let go of

the eternal life that he has in Jesus Christ.

1
William Mounce, Pastoral Epistles: Word Biblical Commentary, 46 (Nashville: Thomas Nelson Publishers,
2000), 334
 This paper will follow the primary method of exegesis that involves the analysis of

Greek grammar and syntax of the text in the light of what New Testament scholarship says

about this passage.

Exegesis of 1 Timothy 6:6-12

6. But the godliness with contentment is a great gain. 7. For we brought nothing into the
world and we are neither capable of carrying anything out [of here]. 8. But [if we] have food
and clothing, we shall be satisfied with these [things]. 9. However, those who wish to become
rich, fall into temptation, and a snare, and many foolish and hurtful desires which sink
men/people into ruin and destruction. 10. The love of money is the source/root of all kinds of
evils, by which some have strayed away from the truth/faith and have pierced themselves
with many sorrows. 11. But you, O man of God, flee these [things] and earnestly seek after
righteousness, godliness, faith, love, perseverance, [and] gentleness. 12. Fight the good fight
of the faith, take hold of the everlasting life which you were called to and about which you
made the good confession in the presence of many witnesses.2
Immediate Context
After giving instructions to Timothy on how to deal with widows and elders in

chapter 5, at the beginning of chapter 6, in verses 1-2a, he now moves on to the third social

relationship, i.e. the behavior of slaves towards their masters.3 Although slavery was the most

undesired human condition, it still was prevalent in first century Greco-Roman empire and

slaves constituted a large number of early Christian communities. In these verses, Paul urges

the slaves to be respectful to their masters especially to those whose masters are believers. 4

In verse 2b, he urges Timothy to teach the church at Ephesus the things that he has

already taught in the entire letter and the things that he will mention in the forthcoming verses

about the false teachers. In verses 3-4, he rebukes those who teach false doctrines against the

gospel of Christ and declares them conceited and unknowledgeable. They desire to create

controversies and fight over words which produce jealousy, opposition, insulting behavior,

2
This translation of 1 Tim. 6:6-12 is my own and has been done by using the Nestle-Aland’s Greek New
Testament (28th edition).
3
John Stott, The Message of 1 Timothy & Titus: The Bible Speaks Today, (Madison: InterVarsity Press, 1996),
136
4
Gordon Fee, 1&2 Timothy Titus: Understanding the Bible Commentary Series, (Grand Rapids: Baker Books,
1988), 138
and distrust. They have deviated from faith, divide the church and love money.5 All these

things put friction among people who are evil minded, are deprived of truth and who think

that godliness is a means of riches.

Structure/Setting of 1 Tim 6:2b-12

Mounce believes that the passage has connections to 1 Tim 1:3-7 where he opposes

his opponents and their false teachings and a different gospel. This opposition has risen from

within at the Ephesian church and the challengers have deliberately chosen to follow the

wrong teachings and inflicting wounds on themselves as a consequence.

The passage is also similar to 1 Tim 3:1-13 where he sets out conditions for overseers

and deacons. There are opposing parties that are backbiters and greedy for money and these

are the traits that actually question their eligibility for these leadership roles within the

church. The “godliness with contentment” is not simply defying one’s nature but it is putting

faith in one true God who is full of grace and mercy and who saves sinners. However, the

adversary (Satan) is active in the Ephesian church, setting up traps for those who are greedy

and wish to be rich (cf. 1 Tim 1:20). 6

The structure of the passage reflects similar sequence that is found in other passages

in the same letter. He first rebukes the opposition (1:3-11; 4:1-5; 6:2b-10) and then gives

encouragement and instruction to Timothy on how to deal with them and stay away from

them (1:12-20; 4:6-16; 6:11-16). The vocabulary that has been used in this passage is not

commonly used in the New Testament, however, the thoughts and ideas like importance of

being content while embracing godliness, realization of the fact that people neither brought

anything in this world, neither will they take out anything with them when they die, the

5
Stott, The Message of 1 Timothy & Titus, 141
6
Mounce, Pastoral Epistles, 334
significance of being satisfied with food and clothing alone, and the risks of the love of

money were very common in the Greek culture.7

Verse 6: In the second half of the previous verse (5b), Paul has refuted those who think that

godliness is a means to be rich, and in verse 6, he undermines it by not condemning it but

confirming it in an ironical manner. The conjunction δὲ signifies that this thought is an

antithesis of the one that he started in verse 5b. He uses the same words but with opposite

meaning. He says that godliness (εὐσέβεια) is a great gain (πορισμὸς μέγας) but

adds two very important conditions to it. First, it is beneficial only if it is to be understood as

a spiritual gain and not the material profit. Second, one has to be content (αὐταρκείας)

with it and be happy with whatever God provides, even if it is just food and clothing.8 Note

that the position of Ἔστιν, μέγας added to πορισμὸς, and μετὰ

αὐταρκείας to εὐσέβεια reflect the emphatic claim that there is great

profit in godliness only when it is accompanied by contentment and self-

sufficiency.9

A person who is godly in the real sense of the word is not interested in the riches that

this world has to offer. He rather possesses resources within him that are far beyond what this

world can offer and such riches are only available when a person walks with God and seeks

His will in all he does and is filled with the Holy Spirit. Such a life is full of true devotion to

God and is of benefit in every way (1 Tim. 4:8).10 Scot McKnight believes that false teachers

were misusing both ‘godliness’ and ‘gain’. The gain is definitely not financial abundance but

contentment in the fact that one can not take anything out of this world through the gate of

7
Mounce, Pastoral Epistles, 335
8
Stott, The Message of 1 Timothy & Titus, 143
9
Abraham Malherbe, Godliness, Self-Sufficiency, Greed, and Enjoyment of Wealth: 1 Timothy 6:3-19 Part 1,”
Novum Testamentum 52 (2010): 392 https://www.jstor.org/stable/25750745
10
William Hendriksen, 1&2 Thessalonians 1&2 Timothy and Titus: New Testament Commentary, (Edinburgh:
The Banner of Truth Trust, 1983), 198
death. The apostle resonates the teachings of Jesus (v. 8: food and clothing; cf. Matt 6:19-34;

10: 9-10; Lk 10:4).

McKnight suggests that αὐταρκείας may lead the readers in two possible

understandings of the word depending upon how it has been translated. Firstly, it might

convey the idea of “self-sufficiency” or “self-interested responsibility” but in this passage

there is also a clear cut element of satisfaction in the sufficiency in God which is at work. If

the meaning is “contentment”, then it should give a sense of attitude, temperament, and

disposition (cf. 2 Cor. 9:7-8; Phil 4:11-13). However, if the meaning is “self-sufficiency”,

then it is about working with one’s own hands, providing for one’s own family, and taking

personal responsibilities (cf. 2 Thess. 3 :10-12; Eph. 4:28). 1 Tim. 5:4, 16 tells that there were

some in the church in Ephesus including widows who were taking advantage of the church

being so generous and a similar stance is taken by the false teachers, exploiting the resources

of church for their own personal gains which draws a connection with this passage. It can be

deduced that both senses are at work here: a self-sufficiency along with a sufficiency in

God.11

Verse 7: Hendrickson argues that a person who is devout is at peace with God, has assurance

that he is saved, and experiences spiritual joy. He is convinced that for those who love God,

all things work together for good, even to them who are called according to His purpose

(Romans 8:28). As a result, he does not feel the need of storing up goods of this world for

many years because he realizes that this world is not his permanent home and eventually he

has to move on to his permanent residence in heaven and he neither brought anything in this

world nor he would be able to take anything out from here. The apostle clearly has Job’s

11
Scot McKnight, The Pastoral Epistles: New Cambridge Bible Commentary, (Cambridge: Cambridge
University Press, 2023), 114-115
popular saying, “Naked came I out of my mother’s womb, and naked shall I return” (Job

1:21; cf. Eccl 5:14, 15) in mind.12

Γάρ here is explanatory, “you see”, and seem to be explaining what had been

initiated in the previous verse. Malherbe contends that ὁτι is consecutive and may be

translated as “so that”. In this light, the meaning of αὐταρκείας can be explained as,

“You see, we brought nothing into the world, so we can’t carry anything out of it.”13 Paul

while writing to the church in Rome urges them to change their thinking from pagan

philosophies to Christ’s teachings. His words, “Be transformed by the renewing of your

mind” clearly state that do not let the pagan world formulate your worldview, and this is what

is happening among the false teachers that Timothy is looking after. Therefore, in verse 7 of

the pericope, Paul incorporates a moral concept and a worldview by suggesting rationality.

Due to Paul’s extraordinary understanding of the law, one can easily deduce that he is

drawing these concepts from other scriptures like Job 1:21, Psalms 49:17, and Eccl. 5:15

which point to the logical outcome of one’s efforts to acquire material objects. Anyone with a

normal working mind can easily comprehend that we leave everything behind when we die.14

Mounce is determined that both of the infinitives ἐκφέρειν, “to take out,” and

εἰσφέρειν, “to bring in” share the same verbal root and make a literary contrast that would

be perfect for a proverbial saying. He further argues that ὄτι is what makes this verse

difficult. It is translated as “and” in this context whereas the most natural meaning would be

“because”. However, it gives it a very difficult although not impossible meaning: “We

brought nothing in this world because we could not take anything out”. This make it a

subordinate clause which is not making much sense in this context. Therefore, ὄτι is best

12
Hendriksen, 1&2 Timothy and Titus, 198-199
13
Malherbe, “1 Timothy 6:3-19 Part 1,” 396
14
Gray Keller, “Infusing Values Triangularly: An Exegetical Analysis of 1 Timothy 6:5b-11,” Biblical
Perspectives, (2007), 5-6
translated as “and” to make both halves of the verse parts of the same proverbial saying.15 Fee

thinks that Paul’s emphasis is on the clause, “we cannot take anything out of this world”. This

is a significant eschatological fact and in this light, being greedy makes no sense

whatsoever.16

Verse 8: What then our attitude should be towards the material things, Paul tells us to be

content so long we have food and clothing. What he is really trying to tell us is that luxuries

of this life are not essential but the necessities are definitely important. These necessities he

calls food and clothing which Jesus forbade us to worry about because our heavenly Father is

aware that we need them and He will provide for us (Luke 12:22-32; Matt. 6:25-34). The

word that Paul has used for clothing is σκεπάσματα, which means covering. This word

is chiefly used for ‘clothing’ but can also be used for ‘house’. It might be helpful to add

shelter to the couplet “food and clothing” as all three of them are essential for our life in this

world.17

Mounce argues that this is an extremely important and powerful verse which is often

neglected in affluent churches. By using the word “we”, Paul is generalizing this truth for all

believers. ἀρκεσθηςόμεθα, “we will be content,” can be understood as a Hebraic

imperatival future or simply future that carries an authority may be because of the speaker or

the context.18

So far, the point is crystal clear. Godliness should not be the means of making

material riches (V. 5), it is actually a gain itself (v. 6). However, true godliness is always

accompanied by contentment and self-sufficiency (v. 6). There is no way we can take

anything out of this world when we die (v. 7), so then, if we have the essentials of life, we

15
Mounce, Pastoral Epistles, 342-343
16
Fee, 1&2 Timothy Titus, 146
17
Stott, The Message of 1 Timothy & Titus, 145
18
Mounce, Pastoral Epistles, 345
should be happy and content with these (v. 8), and obviously enough, such an attitude does

not include greed. 19

Verse 9: The discussion of πορισμὸς, and αὐταρκείας shifts to the next natural

sequence i.e. wealth (πλουτεῖν) and greed (φιλαγυρία) in vv. 9-10. Here δέ draws a

contrast between those who are content with basic necessities of life and those who want to

be rich (οἱ βουλόμενοι πλουτεῖν) and have lust for money (ἡ φιλαργυρία, ἧς

τινες ὀρεγόμενοι). Here the focus is on people who actively pursue wealth and

indulge into questionable ways of getting it.20

After making clear why godliness is profitable, Paul now turns to the opponents and

their understanding that “yield of godliness is gauged in wealth”.21 This cannot be considered

a condemnation of wealth per se as Jesus, Paul and other early church leaders relied on the

wealthy benefactors, especially the wealthy women who were so passionate for the Lord and

His mission (Lk. 8:1-3; Acts 16:14-15; Rom. 16:1-2). The judgment than is against those who

want to be rich and give in to the desire of getting wealthy. Such people will be trapped into

sins that systematically destroys them. One sin leads to another, smaller sins lead to greater

sins and greater sins destroy the character of a person. What is the solution? Personal

discipline that leads towards transformation as mentioned in 4:13-15, like prayer, bible study,

fellowship, sacrament and mission.22

Fee is of the view that greed is the downward spiral. As a first step, the greedy gets

tempted and then the lust of money makes people think into ways that they normally would

not even think about. Just as the hunter knows that temptation of the prey will lead it to the

trap. Temptation and greed work hand in hand and in this case, the trap is foolish and harmful

19
Fee, 1&2 Timothy Titus, 146
20
Malherbe, “1 Timothy 6:3-19 Part 1,” 397
21
Mounce, Pastoral Epistles, 344
22
McKnight, The Pastoral Epistles, 115
desires of many kinds. Although, desire mostly has sexual connotations but that does not

seem to be the case here at all. These many foolish desires can be for the wealth itself or

material things that need wealth to be bought, for instance big luxurious houses and cars,

extravagant life style, eating out at expensive restaurants, drugs, expensive holidays and all

that. All these desires are foolish because they do not have anything to do with true godliness

and they are harmful because they plunge the greedy into ruin and destruction. Paul is trying

to teach that the desire for wealth has inherent spiritual dangers for two reasons. One, for

wealth has nothing to do with godliness (vv. 6-8) and second, the desire is more like a trap set

by Satan himself (v. 9) to destroy one spiritually. The desire to be wealthy has nothing to do

with the Eschatological existence in Christ; it is actually quite the opposite to that and this

desire leads into other desires that ruin believers spiritually and this is what was happening to

the false teachers in this context.23

Mounce claims that in vv. 6-8, Paul is speaking directly to his opponents and in vv. 9-

10a, he targets anyone who wants to be rich. However, in v. 10b, he comes back and refer to

the sad situation of his opponents who do not see the dangers of the desire to be wealthy.

Bible warns continuously against the desire and accumulation of wealth in gospels (Matt.

6:25-35; 13:22; 19:22-24), and particularly in Lk. (1:53; 12:15-21; 16:14-15; 18:9-14) and

elsewhere in the NT (Heb. 11:25-26; Jas. 1:10-11; 2:1, 6-7; 5:3-5; Rev 2:9; 3:17-18).24

Verse 10: “The root cause of all problems is the love of money”, and Paul uses this proverb

to reinforce the argument that he has made in v. 9. Here γὰρ is explanatory and explains

that the love of money is at the root of all kinds of evil. Mounce contends that ῥίζα is

anarthrous which makes it clear that Paul is not suggesting love of money to be the only root

of all evils, it is one of the many and this helps in understanding the precise meaning of

23
Fee, 1&2 Timothy Titus, 146-147
24
Mounce, Pastoral Epistles, 344
πάντων τῶν κακῶν, “all evils”. The plural πάντων, “all,” suggests that Paul might

be thinking of all types of sins.25

Hendriksen rightly emphasizes the fact that a word is not always preceded by a

definite article ‘the’ to be definite, and it is in no way wise to make an exception especially

when it will bring Paul’s words in direct contradiction with everyday life experiences and

with other passages form the Scripture. There are other sources of evil apart from love of

money, for example, ‘bitterness’ (Heb. 12:15; cf. also James 1:15). But avarice is, a root of

‘all kinds of evil’. It caused the rich young ruler to turn away from Christ, the rich fool (of

Christ’s parable) to deceive himself into thinking that all is well, the rich man (of another

parable told by the Lord) to ignore Lazarus, Judas to betray the Lord and commit suicide,

Ananias and Sapphira to tell lies. None of these people escaped punishment. Furthermore, the

desire for wealth leads to numerous frauds, robberies, deceptions, dollar-sign marriages,

divorces, perjuries, wars, and murders.26

Stott is convinced that greed for money is behind perversion of justice, human

trafficking, drug-pushing, pornography sales, blackmail, the exploitation of the weak, the

neglect of good causes, and the betrayal of friends. But Paul in this context focuses on only

two evils. Firstly, those who are eager for money wander away from their faith. They cannot

pursue faith and money simultaneously, as the Lord said that you cannot serve two masters

(Matt 6: 24). Secondly, they have pierced themselves with many griefs. Paul does not

mention what those griefs are but they could include worry, remorse, disregarded conscience,

the discovery that materialism can never satisfy the human spirit, and finally despair. 27

McKnight claims that Paul is once again making a connection between bad character

and devastating results as done in v. 9. Those who have chosen to love money will realize

25
Mounce, Pastoral Epistles, 346
26
Hendriksen, 1&2 Timothy and Titus, 200-201
27
Stott, The Message of 1 Timothy & Titus, 147
that this love infects faith and character that eventually leads to apostasy. The many pains

(ὀδύναις πολλαῖς) might be the sorrows and pains of this life or might very well be the

repetition of ruin and destruction (v. 9).28

People who thus reach out after money are like the planets who wander away or stray

away, literally, “planeted away from” (ἀπεπλανήθησαν) the faith. The word planet

means ‘wanderer’ as this is what a planet does. Not in the sense that earth and other planets

are thrown out of their orbits, but in relation to the “fixed” stars, the planets, revolving around

the sun seem to wander about and this accounts for their name ‘wanderer’. It is the faith that

these people have wandered away from. They have gone astray in the inner attitude and in

their outward conduct and even in the profession of their lips in the things which they are

teaching and preaching. However, in doing so, they have pierced themselves with many

sorrows and pangs like unrest, boredom, dissatisfaction, gloom, and envy.29

Verse 11: Keller suggests that since Paul has now drawn Timothy’s intellect and heart, he

now tries to infuses values in Timothy by appealing to his character. He calls him to active

pursuit of character. As he warned him, in the beginning of this passage, to withdraw from

those who thought that godliness was a means of material gains, Paul now asks Timothy to

run away from desiring riches and pursue the values and character of a godly leader. Paul

starts this last unit with the phrase, “but you” which is a polemical-rhetorical device meant to

emphasize a break away, and create a distance from the worldly leaders. Timothy’s character

reflects who he is in Christ. Paul understands that he is a ‘man of God’ who is not like

religious leaders who desire riches, rather Timothy is a leader who desires God.30

Mounce suggests that this verse stands in contrast to the preceding section (vv. 2a-

10). He believes that σύ, “you,” is emphatic, δέ, “but” is adversative, and these two with the
28
McKnight, The Pastoral Epistles, 115
29
Hendriksen, 1&2 Timothy and Titus, 201
30
Keller, “Infusing Values Triangularly,” 7
lengthened title “O man of God” all work together to differentiate Timothy from the false

teachers (v. 3) who desire to be wealthy (v. 9). Paul has used σύ δέ “but you” at several

instances to differentiate Timothy and Titus from their opponents (2 Tim. 3:14; 4:5; Titus

2:1; cf. 2 Tim. 2:1, 3). He also uses the interjection ὦ, “O,” often (cf. 1 Tim 6:20; Rom 2:1,

3; 9:20; 11:33; Gal. 3:1). Although in this verse Paul uses vocative ἄνθρωπε, the

expression ἄνθρωπος (του) θεοῦ, “man of God” has been used sixty-eight times in

LXX and is used as a title for Moses (e.g., Deut. 33:1), David (Neh. 12:24), and prophets like

Samuel (1 Sam. 9:6, 10), Elijah (1 Kgs 17:18), and Elisha (2 Kgs 4:7, 9). It is used here for

Timothy and other Christians, by implication, and the use here is to contrast Timothy with

people who teach incorrect doctrines, have craving for controversies, have abandoned their

faith, give unhealthy instructions, are greedy for gain, and are corrupt in their minds. Later,

Paul asks Timothy to ‘flee’ (φεῦγε) and “these things” (ταῦτα) refer to atleast the desire

to be rich and the evils that come with it (vv. 9-10). However, since Paul has touched a

variety of topics in vv. 2b-10, ταῦτα might as well be referring to everything that is wrong

with the opponents.31

Timothy is urged to flee away from wickedness, desire for riches, error, envy,

despising, quarreling and to run after or pursue after righteousness, love, godliness, faith,

endurance, and gentleness. He is supposed to run after righteousness, the state of heart and

mind that is in accord with God’s law, and that would lead to godliness, a life that is based on

the fear of God which is wisdom, a truly pious conduct. Hendriksen notes that “Faith, love,

and endurance” belong together (Titus 2:2; cf. “faith, hope, and love,” 1 Cor. 13:13), and it is

also noteworthy that endurance is a fruit of hope (1 Thess. 1:3). It is the grace to bear up

while facing hardships like persecution, and it aggregates to steadfastness in all sorts of

circumstances regardless of the cost one might would have to pay, having assurance of a

31
Mounce, Pastoral Epistles, 353
future victory. Here, ‘faith’ is used in the subjective sense, deliberate reliance on God and His

promises. And ‘love’, according to Paul is as vast and diverse as ocean, having God as its

object in Christ, believers and in a sense ‘everyone’ (1 Tim. 1:5, 14; 2:15); 2 Tim. 1:7, 13;

Titus 2:2; cf. 1 Thess. 3:12). In the presence of all these virtues, the gentleness of Spirit is

inevitable.32

Verse 12: Fee understands that after instructing Timothy to flee the pursuits of the false

teachers and running after the vices that are a reflection of the gospel, Paul shifts to his

second set of imperatives and calls for determination. The first, “Fight the good fight of the

faith”, although translated as warfare metaphor, it is actually a sports metaphor (cf. 2 Tim

4:7). McKnight thinks that the terms ἀγωνίζου and ἀγῶνα find their origin in the public

athletics contests and are more than military and warfare language.33 This sports metaphor

could imply either running, as suggested by the collocation with “finishing the race” in 2

Tim. 4:7, or in a more general sense, any contest. The word faith has an article (τῆς

πίστεως), “the faith” but it is not clear if Paul is asking Timothy to fight for the gospel

itself or along with it his whole Christian life as a great contest that requires a lot of discipline

and perseverance. It is very likely that he is instructing Timothy regarding his own personal

Christian life and also his faithfulness in ministry.34

The second imperative, “take hold of the eternal life to which you were called,”

extends the same metaphor to have Timothy fix his eyes on the prize. The language, “eternal

life”, the nature of the metaphor, and the parallel in 2 Tim. 4:7-8 points to the fact that the

main drive of the imperative is Eschatological, which means that Timothy is supposed to

continue the contest until he wins in the end. However, there is an inherent tension between

the “already” and the “not yet” of the eschatological existence of the believer. Fee also

32
Hendriksen, 1&2 Timothy and Titus, 202-203
33
McKnight, The Pastoral Epistles, 118
34
Fee, 1&2 Timothy Titus, 151
believes that the imperative, ‘take hold of’ implies to a present action as well. Eternal life is

something that Timothy was called and which is therefore already in his grip (cf. 4:8).35

Hendriksen states that after putting up a successful fight, one already has a firm grip

(ἐπιλαβοῦ, notice the aorist tense contrary to the present tense in the preceding clause), of

the “everlasting life” (τῆς αἰωνίου ζωῆς). This life is pertinent to the future age, to the

realm of glory, but in principle, has become the possession of the believer even here and

now.36 Mounce is under the impression that Timothy is called to eternal life and this is the

first reason why he should persevere and the second reason for him to persevere is that he has

made his public confession in reference to eternal life. Now the question is whether he should

persevere in his public ministry or in his personal salvation. If Paul is referring to Timothy’s

public ministry, then this verse parallels the other references to his commissioning/ordination

(1 Tim. 1:18; 4:14) and the πολλῶν μαρτύρων, “many witnesses,” would include the

elders who must have laid hands on him in the ordination ceremony. If Paul’s concern is

Timothy’s personal life, then the confession could be a reference to his baptism and the

public confession before the many witnesses of his conversion. The verse is very clear that

the call to eternal life took place at the time of Timothy’s confession. It is difficult to believe

that commission/ordination is a call to eternal life, whereas a conversion and baptism

experience most definitely guarantees that. This seems to be a concluding argument. Paul has

a set pattern of refuting heretical teachings at the church in Ephesus and then encouraging

Timothy and while he does that, he makes a mention of Timothy’s commissioning to service.

We can see the same pattern in 1 Tim. 6:2b-16 which suggests that he had Timothy’s

commissioning in mind as well, however in parallel passages, Paul expresses his concern for

his personal life too.37

35
Fee, 1&2 Timothy Titus, 152
36
Hendriksen, 1&2 Timothy and Titus, 204
37
Mounce, Pastoral Epistles, 356
 Mounce further argues that if Timothy’s confession is what Paul has in mind then it is

parallel to Rom. 6:1-14 where Paul reminds Romans of their baptism and its implications on

their lifestyle. The articular τὴν καλὴν ὁμολογίαν, “the good confession” suggests

that Timothy’s confession was well known but it can be applied to both his baptism or

commissioning. The idea of eternal life is more of a personal one and the verse naturally calls

for a personal perseverance, balancing the call to ministerial perseverance (v. 12a).

ὁμολογίαν, “to confess” means ‘to declare publicly’ (cf. Matt. 7:23; Titus 1:16) which

became a technical term to confess Christ (Rom 10:9; cf. John 9:22; 1 John 4:2, 15). The

author of Hebrews instructs his church to “hold fast our confession” (Heb. 4:14); “let us hold

fast the confession of our hope without wavering, for He who promised is faithful” (Heb.

10:23).38

Stott sums this up by saying that Paul has given Timothy a threefold charge, 1)

ethical to run away from evil and pursue goodness. 2) doctrinal to turn away from error and

heresy and fight for the truth. 3) experiential to hold fast the eternal life that he has already

received. In today’s scientific and relativist age, it is important to have a healthy balance of

truth, goodness, and life. Today we see some, fighting for truth but neglecting holiness,

others pursue holiness but neglect the truth. Yet there are others who tend to disregard

doctrine and ethics in their search for religion. True people of God combine all three of

them.39

Conclusion

This passage is Paul’s final confrontation with his opponents in the church at Ephesus.

As his custom, he follows this confrontation with a final word of instruction and

encouragement to Timothy. It powerfully and graphically portrays the issues at hand in the

38
Mounce, Pastoral Epistles, 357
39
Stott, The Message of 1 Timothy & Titus, 152
Ephesian church and their logical and inevitable end as a result of perverting the gospel and

pursuing wealth. It is full of vocabulary and imagery that appeals to both Greek and Christian

circles. In my opinion, this passage answers clearly the research question of this paper and I

am convinced that money is definitely a root cause if not the root cause of all evils.

Timothy has been charged to urge the Ephesians to follow the instructions that have

been given in chapter 5. If there are people who do not listen to Timothy’s instruction, and

keep on propagating a message that is against the true gospel, they are ignorant and know

nothing. Instead of preaching the gospel of Christ, the opponents argue about the words and

speculate different things. They have strife and envy that produce slander and evil accusation

that result into constant irritation among their own selves and the church at large. Such people

have corrupt minds and they are so far from the truth that they have started to assume that

Christian ministry is a source of riches.

They are correct in saying that godliness is a great gain but only when it is accompanied by

contentment. People are born and they die penniless and therefore, it is important for them to

be content with food and clothing and forget about the riches of this world. But there would

always be people who would not adhere to these facts and would continue to pursue the love

of wealth and that opens up a multitude of temptations that lead directly to Satan’s snare.

Once caught in that snare, they are driven by many foolish and harmful desires that plunge

them into many sorrows and despair. After all, a root of all kinds of evil is the love of money

and this phenomenon in Ephesus is no surprise. Those who have followed this path have

abandoned Christian faith and using the sword of greed have pierced their hearts with many

pains. Timothy and the other Christians are advised to hold on to their confession of the

eternal life that they have in Jesus Christ and run away from all these temptations and wrong

teachings.40

40
Mounce, Pastoral Epistles, 348
 BIBLIOGRAPHY

Fee, Gordon. 1&2 Timothy Titus. Understanding the Bible Commentary Series. Grand

Rapids: Baker Books, 1988.

Hendriksen, William. 1&2 Thessalonians Timothy and Titus 1&2. New Testament

Commentary. Edinburgh: The Banner of Truth Trust, 1983.

Keller, Gray. “Infusing Values Triangularly: An Exegetical Analysis of 1 Timothy 6:5b-11.”

Biblical Perspectives (2007): 1-21.

Malherbe, Abraham. “Godliness, Self-Sufficiency, Greed, and Enjoyment of Wealth: 1

Timothy 6:3-19 Part 1.” Novum Testamentum 52 (2010): 376-405.

https://www.jstor.org/stable/25750745
McKnight, Scot. The Pastoral Epistles. New Cambridge Bible Commentary. Cambridge:

Cambridge University Press, 2023.

Mounce, William. Pastoral Epistles. Word Biblical Commentary. 46. Nashville: Thomas

Nelson Publishers, 2000.

Stott, John. The Message of 1 Timothy & Titus. The Bible Speaks Today. Madison:

InterVarsity Press, 1996.