8th SUNDAY  ~  1 TIMOTHY 6:1-21

ON BEING CONTENTED

In our imagination, we meet once more for the church service in the home of Aquila and Priscilla in Ephesus. As we listen to Timothy read this section of Paul’s letter we notice that the idea of contentment is prominent. We remember that Paul spoke of his own contentment in life when he wrote in another letter,

   "I have learned to be content whatever the circumstances. I know what it is to be in need, and I  know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do everything through him who gives me strength." (Philippians 4:11-13 NIV). 

Contentment In The Workplace (vs. 1-2a) 

Quite a number of the members of the house church meeting in Aquila and Priscilla’s home would have been slaves. Of slaves, Litfin[1] writes …

   Under normal circumstances, slaves and masters had no associations outside the institution of slavery. With the advent of the Gospel however, these two groups found themselves thrown together in the congregation in new ways, creating problems the apostles were forced to address repeatedly.

Neither Paul’s nor Peter’s references in other letters[2] to slaves condone the practice of slavery. They are simply offering guidance to those slaves who had become Christians.

 Swindoll[3] reminds us that slavery was a part of life in the first century,

   There’s a good chance you would have been one of sixty million slaves - half the population of the empire … This thread of slavery was woven tightly into the fabric of Roman culture. One hard tug and the whole garment would have unravelled. Slavery, to be sure, was an effective system - how else would Rome have achieved such durable economic, political, and military might? Nevertheless, it was a corrupt system, because it regarded human beings as mere property to be used, and abused, at an owner’s discretion. How would you, a slave who had found freedom in Christ, have responded to your situation? Would you have tried to dismantle such an oppressive institution by organising a revolt? ... Would that have been the most effective - or the most Christ like response? The Roman army, after all, was equipped to snuff out the first flicker of rebellion. This was the world Paul lived in. And he knew what course of action would most impact the Roman world and bring glory to God. Not rebellion ... but submission.

And so Paul offers this advice to those members of the house church in Ephesus who were employed as slaves.

   Christians who are slaves should give their masters full respect so that the name of God and his teaching will not be shamed. If your master is a Christian, that is no excuse for being disrespectful. You should work all the harder because you are helping another believer by your efforts. (vs. 1-2a). 

Paul’s advice is still relevant for all who work in the workplace. It is the way of contentment for the worker. A Christian should give the same quality of work whether he is working for a Christian or non-Christian. Christians should give no less respect to a Christian manager than they would to a non-Christian. A Christian worker should not try to gain benefits just because the owner of the business is a Christian. A Christian worker should deliver better work than a non-Christian. This was the confidence Paul had in the runaway slave Onesimus as he mediated the slave’s return to the workplace in the household of Philemon. “Onesimus hasn’t been much use to you in the past ... Now he will mean much more to you, both as a slave and as a brother in the Lord.” (Philemon vs. 11, 16). 

Contentment In Christian Experience (vs. 2b-6) 

Paul encourages Timothy to continue to teach the truths of the Gospel. Such teaching he says, is wholesome and the basis for godly living. Once again in our imagination, we listen as Timothy continues reading from the scroll.

   Teach these truths, Timothy, and encourage everyone to obey them. Some false teachers may deny these things, but these are the sound, wholesome teachings of the Lord Jesus Christ, and they are the foundation for a godly life. (vs. 2b-3).

The teaching of Biblical truth works for contentment in Christian experience. In contrast however, the teaching of error promotes discontentment and division in the church. Paul continues,

   Anyone who teaches anything different is both conceited and ignorant. Such a person has an unhealthy desire to quibble over the meaning of words. This stirs up arguments ending in jealousy, fighting, slander, and evil suspicions. These people always cause trouble. Their minds are corrupt, and they don’t tell the truth. To them religion is just a way to get rich.” (vs. 4-6).

The false teacher contributes to an unhealthy atmosphere in the church. The word Paul uses to describe this condition is the medical term ‘nosvnperi’. Its literal meaning is ‘to be with a disease’. Translated here in the NLT as ‘unhealthy desire’, NASB translates it as ‘morbid interest’, NIV as ‘unhealthy interest’. Paul reminds Timothy that such teachers ‘deny’ the great truths of the Scriptures. They are ‘conceited and ignorant’, more interested in discussion and argument than discipleship, and often have a large storehouse of knowledge but possess no real treasure.[4] They are more interested in making money than disciples. They create pockets of dissension and discontent wherever they go.

Contentment In The Life Of The Church (vs. 6-21)

Church members who have found contentment in life make for a happy church. Philip Towner[5] says that contentment … 

… had a prominent place in Stoic philosophy, where it defined an attitude of ‘self sufficiency,’ meaning detachment or independence from things or possessions. Contentment came from within. Paul approved of this idea but naturally supplied a Christian basis for it: ‘I have learned to be content whatever the circumstances ... I can do everything through him who gives me strength.’ (Phil. 4:11,13). Thus for Paul, the Christian goal is genuine relationship with God, our source of contentment, and a healthy detachment from material things.

Contentment in the lives of church members leads on to godliness and spiritual richness in the life of the church. Contrasting this with the discontent brought about by the teaching of error, Paul writes …

   Yet true religion with contentment is great wealth. After all, we didn’t bring anything with us when we came into the world, and we certainly cannot carry anything with us when we die. So if we have enough food and clothing, let us be content. But people who long to be rich fall into temptation and are trapped by many foolish and harmful desires that plunge them into ruin and destruction. For the love of money is at the root of all kinds of evil. And some people, craving money, have wandered from the faith and pierced themselves with many sorrows.” (vs. 6-10).

Commenting on these verses, Litfin[6], writes,

   Godliness does not give financial gain (1 Tim. 6:5). It itself is gain when accompanied by contentment. Autarkeias (autarkeias) literally means ‘self sufficiency’ yet the sufficiency of oneself is due to the sufficiency of God (cf. 2 Cor. 9:8, Phil 4:11, 13, for other uses of the same word). Godliness combined with that inner God-given sufficiency which does not depend on material circumstances (the opposite of the false teachers’ greed) is indeed of great gain.

In reminding us that wealth amassed in this life must eventually be left behind, Paul echoes the thoughts of Solomon who wrote, “People who live only for wealth come to the end of their lives as naked and empty handed as on the day they were born.” (Ecclesiastes 5:15). Paul also echoes the teaching of Jesus. In his story about a farmer sowing seed on his property, Jesus taught that “The thorny ground represents those who hear and accept the message, but all too quickly the message is crowded out by the cares and riches and pleasures of this life. And so they never grow into maturity.” (Luke 8:14). One of the world’s richest men was once asked what his plans were now that he had made so much money. His reply, to make more, seems to indicate that his wealth had failed to bring him contentment.

The prayer of Agur, a Jewish philosopher of long ago, is meaningful for us today. “O God, I beg two favours from you before I die. First, help me never to tell a lie. Second, give me neither poverty nor riches! Give me just enough to satisfy my needs. For if I grow rich, I may deny you and say, ‘Who is the LORD?’ And if I am too poor, I may steal and thus insult God’s holy name.” (Proverbs 30:8-9). Certainly, to be content with our lot in life is one of the greatest blessings we may enjoy.

Contentment In The Ministry (vs. 11-21)

A contented church membership goes a long way to helping the pastor find satisfaction in his ministry. He is however, responsible to find space for himself. To find pasture for himself  before leading his flock to pasture. To drink deeply from the “peaceful streams” (Psalm 23:2), before taking other sheep to the water of life. To nurture his own Christian life. To look always to the Lord. To maintain his commitment to the Lord and the ministry to which he has been called and appointed. For “Anyone who puts a hand to the plough and then looks back is not fit for the Kingdom of God,” (Luke 9:62). As we listen to Timothy reading the closing words of the scroll, we may discern some of the characteristics of the contented pastor.

He lives a godly life

There are two aspects to godly living. The first is the running away from evil, the second is the active pursuit of the things which lead to godliness. Paul writes, “But you, Timothy, belong to God; so run from all these evil things, and follow what is right and good. Pursue a godly life, along with faith, love, perseverance, and gentleness.” (vs. 11). The Greek word translated ‘run from’ is feugw (pheugo).  It is used of those who are running as fast as they can in order to escape from danger. Paul is counselling Timothy to run away from evil things. No hanging about in the vicinity, not even watching from a distance, but fleeing. Scripture mentions some of the things to flee from - the false shepherd (John 10:5), sexual impurity (1 Corinthians 6:18), the worship of idols (1 Corinthians 10:14, 2 Timothy 2:22), the Devil and his temptations (James 4:7).

The second aspect of godly living is the pursuit of godliness. Paul mentions some of the things to pursue, ‘faith, love, perseverance, and gentleness’. (vs. 11). These qualities, as it were, have been chased away, put to flight by our sinful nature. It is now up to us to chase after them with all the determination of the athlete, running hard “to reach the end of the race and receive the prize for which God, through Christ Jesus, is calling us up to heaven.” (Philippians 3:14). Later in this letter to the Christians in Philippi, Paul wrote, “Fix your thoughts on what is true and honourable and right. Think about things that are pure and lovely and admirable. Think about things that are excellent and worthy of praise.” (Philippians 4:8). The Greek word translated ‘gentleness’ is 'praupaqeia' (praupatheia). Barclay[7] says that the word is so rich in meaning that it is almost impossible to translate it adequately. He gives this pointer to its meaning, “It describes the spirit which knows how to forgive and yet knows how to wage the battle of righteousness.”

He does not give up

The Christian keeps on fighting. He keeps a firm grip on his faith. As Paul challenges all who would serve the Lord, “Fight the good fight for what we believe. Hold tightly to the eternal life that God has given you, which you have confessed so well before many witnesses.” (vs. 12). He works hard at what he is doing. He maintains his commitment to the Lord as his supreme commander. He takes seriously Paul’s challenge. “And I command you before God, who gives life to all, and before Christ Jesus, who gave a good testimony before Pontius Pilate, that you obey his commands with all purity. Then no one can find fault with you from now until our Lord Jesus Christ returns.” (vs. 13-14). As an athlete competing in the games, as a soldier engaged in warfare, as a farmer working his fields, the servant of the Lord keeps at it. He remains contented in the knowledge that he is doing what he has been called to do.

He looks expectantly for the coming of the Lord

“For at the right time Christ will be revealed from heaven by the blessed and only almighty God, the King of kings and Lord of lords. He alone can never die, and he lives in light so brilliant that no human can approach him, nor ever will. To him be honour and power for ever. Amen.” (vs. 15-16). And as John later wrote, “And all who believe this will keep themselves pure, just as Christ is pure.” (1 John 3:3).

He does not covet riches

Like Moses many centuries earlier, the contented servant of the Lord seeks spiritual treasure rather than material wealth. “It was by faith that Moses , when he grew up, refused to be treated as the son of Pharaoh’s daughter. He chose to share the oppression of God’s people instead of enjoying the fleeting pleasures of sin. He thought it was better to suffer for the sake of the Messiah than to own the treasures of Egypt, for he was looking ahead to the great reward God would give him. He was not afraid of the king. Moses kept right on going because he kept his eyes on the one who is invisible.” (Hebrews 11:24-27).

Likewise, as he passed it on to others, Timothy chose to follow Paul’s advice himself. “Tell those who are rich in this world not to be proud and not to trust in their money, which will soon be gone. But their trust should be in the living God, who richly gives us all we need for our enjoyment. Tell them to use their money to do good. They should be rich in good works and should give generously to those in need, always being ready to share with others what God has given them. By doing this they will be storing up their treasure as a good foundation for the future so that they may take hold of real life.” (vs. 17-19).

His foremost concern is with what God has given him

The godly pastor is content with what he has. He does not covet the gifts or successes of others. He regards what God has given him as a trust, to be carefully guarded lest it be lost to him. He does not allow himself to be turned aside by the useless chatter of those who choose not to accept the truth. He responds positively to Paul’s counsel. “Timothy, guard what God has entrusted to you. Avoid godless, foolish discussions with those who oppose you with their so-called knowledge. Some people have wandered from the faith by following such foolishness.” (vs. 20-21).

As Timothy reads from this last section of Paul’s letter, we may imagine the discussion which perhaps followed as the people perhaps wondered what Paul may have meant by the words ‘... what God has entrusted to you.’ (vs. 20). The Greek word is ‘paraqhkh’ (parathēkē), meaning ‘a deposit’. Barclay[8] explains.

   ‘paraqηkh’ means ‘a deposit committed to someone’s trust.’ A man might deposit something with a friend to be kept for his children or loved ones. He might deposit his valuables in a temple for safe keeping, for the temples were the banks of the ancient world. In each case the thing deposited was a ‘paraqhkh’. In the ancient world there was no more sacred duty than the safe guarding of such a deposit and the returning of it when in due time it was claimed.

The members of the house church in Ephesus that day would have understood the use of the word in their society but still may have been wondering exactly what Paul was referring to as ‘the deposit’ to be guarded. Several possibilities may have been suggested as the discussion continued. “Perhaps Paul was thinking about the gifts the Lord gives to each of us,” one may have said. This would have been a reference to the gifts Paul mentions in several of his other letters that were circulating at that time. (Romans 12:6-8, 1 Corinthians 12:4-11, Ephesians 4:11-13). Timothy himself could have understood Paul to be meaning the gift of ministry which was entrusted to Timothy. Paul had already reminded him of this. “Do not neglect the spiritual gift you received through the prophecies spoken to you when the elders of the church laid their hands on you.” (1 Timothy 4:14). Litfin[9] understands Paul to be referring to the Christian teaching which Timothy was called to pass on. Litfin writes …

   One final time Paul exhorted Timothy to guard ... the ‘deposit’ or ‘trust’ Paul had passed on to him ... (used only elsewhere only in 2 Tim. 1:12), a reference to the body of Christian truth which in some way was under attack in Ephesus. Paul was concerned that Timothy give himself wholly to the truth and reject even the subtle inroads of error.

As the discussion continued, someone may have reminded the church of a reference similar to ‘guarding the deposit’ which Peter made in one of his letters when he wrote,

   God has given gifts to each of you from his great variety of spiritual gifts. Manage them well so that God’s generosity can flow through you. Are you called to be a speaker? Then speak as though God himself were speaking through you. Are you called to help others? Do it with all the strength and energy that God supplies. Then God will be given glory in everything through Jesus Christ. All glory and power belong to him forever and ever. Amen. (1 Peter 4:11).

Paul used the same word ‘the deposit’ in his second letter to Timothy to describe what we entrust to the Lord. There Paul wrote, “I know the one in whom I trust, and I am sure that he is able to guard what I have entrusted to him until the day of his return.” (2 Timothy 1:12). Here we must say farewell to Pastor Timothy and the members of the Ephesian house church in the home of Aquila and Priscilla. With Paul and the church there, we too may be confident that the Lord will guard what we entrust to him - our personal lives, our families, our service for him, our friends, our future. As we leave, we carry with us the memory of Timothy reading Paul’s final words from the scroll. “May God’s grace be with you all.” (vs. 21). Take some time now to review this final lesson.

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