What does it mean that godliness with contentment is great gain (1 Timothy 6:6)?

The true course is that which is urged later by the apostle in 1 Cor. 7:29-31: "But this I say, brethren, the time that remaineth is shortened; in order that both they that have wives be as though they had none; and they that weep as weeping not; and they that rejoice as rejoicing not, and they that buy as not possessing; and they that use this world as not using it to the full; for the fashion of this world passeth away." We are but pilgrims and strangers, passing through a world to which we no longer belong; we are of the Father, His gift to Christ, Whose witnesses we are now called to be, as we wait for His coming to be with Him and to share the glorious inheritance along with Him. It is His will to assign us our lot meanwhile; and piety would own with thankfulness His disposal of us, whether as a test of our subjection of heart or as a sphere of serving Him from day to day. For there is nothing right for our souls where He has not His place. It is not enough that there be "contentment." This alone would be but a heathen sentiment; as in fact not a few pagan authors have expressed it prettily, though (it is to be feared) it was rather what they could see to become man than what they really made good in their daily conversation. The Stoics who most affected such language were hard rather than happy men. Even had they succeeded in practice, how far short of Christ was their self-complacent contentment!

What is here declared to be a great means of gain is "piety" with contentment. This is a state wholly opposed to the pagan self-reliance which leaves out God and dependence on Him. "Piety" cherishes confidence in Him, and looks up to Him habitually, as to One Who does not and cannot fail in His gracious consideration of every need, difficulty, and danger, all being naked and laid bare to His eyes with Whom we have to do. With piety "contentment"* is the fruit of knowing His love and the assurance of His will as good, acceptable, and perfect. As the same apostle said to the Christian Hebrews, "Let your conversation (or conduct) be without love of money, satisfied with present circumstances, for Himself hath said, I will never leave thee, neither will I forsake thee: so that taking courage, we may say, The Lord is my helper, and I will not be afraid: what will man do with me?" (Heb. 13:5-6). It is the same principle at bottom; but here it is the harm for one's own spirit that the apostle warns against rather than the apprehension of mischief from others, which he would remove from the believers of the circumcision. Piety with contentment is great gain.

Men who thus dispute show themselves to have corrupt minds and to be destitute of the truth, and that which underlies their proud thoughts is the idea that personal gain is the real end of godliness — that a man is only godly for what he can get out of it. If that is their idea then of course they would not advocate a slave rendering such service as is enjoined in verse 2, since any gain from that would accrue to his master and not to himself. The truth is that not gain but God is the end of godliness, though as the Apostle so strikingly adds, "godliness with contentment is great gain." To walk as in the presence of the living God with a simple trust in His goodness and with contentment of heart is very great gain of a spiritual sort.

We have to recognize that we are but life tenants of all that we possess. We entered the world with nothing; we go out with nothing. God may indeed give us much for our enjoyment but on the other hand we should be contented with just the necessaries of life — food and raiment. This sets a high standard before us; one that but few of us come up to, though the Apostle himself did. The exhortation of verse 8 is much needed by us all in these days.

On all hands are people who earnestly desire to become rich; the making of money is to them the chief end of life. The Christian may all too easily become infected with this spirit to his great loss. Verse 9 does not speak of those that are rich, as does verse 17, but of those that "will be rich" or "desire to be rich," that is, they set it before them as the object to be pursued. Such become ensnared by many lusts, which in the case of the man of the world plunge him into destruction and ruin. This is so whether they succeed in their aim and amass wealth or whether they do not, for the coveting of money it is that turns men aside from the faith and pierces them through with sorrows, and not the acquisition and misuse of it only. The love of money is declared to be the root of every kind of evil. It is not that every bit of evil in the world can be traced to the love of money, but that the love of money is a root from which on various occasions every description of evil springs.

There are not a few countries today, where financial profit is the great end of politics. If you were a governor there you would find it so easy to feather your own nest and in a few years retire a wealthy person! But what of God? If God is to control, and if my life is to be lived under His eye, then that alters the whole matter. Now godliness — this God-consciousness, this living as under the eye of God, this having God as the trust and the glory of our hearts — with the contentment that flows from it, is great gain.

I have to ask myself — we cannot get away this time from these practical questions — Am I going to be content to accept as from the hand of God that which He allots me, not making it my great object to make myself something other than I am, or to attain to higher or greater things than I possess? If so, that is great gain.

Verse 6 gives the precious positive side of this matter. If the two things are present, godliness and contentment, this is a great gain. Contentment alone could not be this, for it would then be that in which the flesh would glory; but godliness must come first, and be the root cause of contentment. Paul was himself a true example of this. Compare Philippians 4:11-13. If Christ is truly the Object of the soul, will this not produce a contented spirit? And it is a most pertinent reminder for us that in entering the world we had nothing, and in leaving it we shall take nothing. Why then grasp all that we can, as though it is this upon which we depend? How many are like the apostle Paul in this matter, honestly content with the simple necessities of life? This should be no small exercise to our souls, and specially in a civilization that today places great emphasis on material comforts and luxuries. How subtle a snare this becomes to any of us who may be attracted by it!

(Vv. 6-8). Thus the truth, as well as the experience of the people of God, proves not only that piety is gain but, when accompanied with contentment that trusts God, it is great gain. We brought nothing into the world, and whatever possessions we may acquire as we pass through the world, it is evident that we can carry nothing out. Having food and covering — and the slave had these things — let us therewith be content.

While the class of people who have the form of godliness and deny its power, make piety a means of gain in earthly things, which is condemned, the apostle speaks of true piety, or as it is called in the Authorized Version, godliness, with contentment as a great gain. True piety, in walking with God, having a good conscience, gives contentment, no matter what earthly circumstances are. A believer who seeks the things above should no longer cling to earthly things, knowing that we brought nothing into the world nor carry anything out. If the eternal things, that promised glory, are ever real before the soul, then each will be content with having the necessary things, food and raiment. And how very true are the words which follow, as not a few have found out. "But they that desire to be rich fall into a temptation and a snare, and many foolish and hurtful lusts, which plunge men into destruction and ruin. For the love of money is the root of every evil; which, while some coveted after, they have wandered from the faith and pierced themselves with many sorrows." Money itself is not evil, but the love of it is the fearful thing. No further comment is needed on these words. Examples of this evil are all about us in the professing church, and "lovers of money" and "lovers of pleasure more than lovers of God" are constantly increasing. Surely they heap treasure together for the last days. Weeping and wailing will follow (James 5:3).

The safeguard against these evils is found in “godliness”. The truth of godliness (or, according to the better translation, “piety”) has a very prominent place in this First Epistle to Timothy. The word is used sixteen times in the New Testament, nine of these occasions being found in this Epistle (1 Tim. 2:2; 1 Tim. 3:16; 1 Tim. 4:7-8; 1 Tim. 5:4; 1 Tim. 6:3, 5, 6, 11). Piety is the confidence in the known and living God that leads the believer to walk in the holy fear of God amidst all the circumstances of life. It recognises and honours God, and is therefore the very opposite of sanctimoniousness that seeks to exalt self.

Now let us briefly look at the "man of God" in 1 Timothy 6. The same man writes to Timothy — a fellow-servant young in years. He had a great desire for him, and he writes exceedingly plainly on the subject of godliness. Some suppose "that gain is godliness." The injunction is: "From such withdraw thyself. But godliness with contentment is great gain." Gain is not godliness, "but godliness with contentment is great gain." This is an immense thing, but how is it to be attained? Lot wanted a little bit more than he had. He had not then this godliness. He was tested and failed. I believe the same test comes often across our path. If I am determined to get on in the world, God may let me, and then I shall find the word true, "He gave them their request, but sent leanness into their soul." "We brought nothing into this world, and it is certain we can carry nothing out" is a good word to remember.

“Godliness with contentment is great gain.” To depend in simple trust upon God alone, and be satisfied with what He gives, must be great gain indeed; and yet—“Well,” says one, “if only I had an income like Mr.—I should be quite contented, and I could do a lot of good with it; and why should I be denied that which he has so abundantly?”

Hence quietness and contentment take the place of fretfulness and impatience. For though we know not what to pray for as we ought, yet we do know "that all things work together for good to them that love God." And the believer loves God. The very occasion of all his groanings is the presence of the Spirit crying, Abba, Father. The soul, then, whilst in heaviness because of temptation, of weakness, and of unsatisfied desire, is yet kept in joy. The power of God to work good is the practical solace of the heart that knows God as its eternal portion in Christ. Thus godliness with contentment becomes great gain (1 Tim. 6:6). The Blessed One Himself, amid the sore amazement of His matchless sorrow, could utter His request as to the God of His life: "Father, if thou be willing, remove this cup from me;" yet He straightway adds, "Not my will, but Thine, be done" (Luke 22:42). So is it with the soul that, as led of the Spirit, is walking in His steps. The will of God is to such the measure of obedience and the rule of patience. Faith reposes in God, committing all to Him; knowing that He is not overcome of evil, but that His end is glory and rest. Joy thus fills the sufferer's prospect. Happiness is known in the soul under the quiet assurance that all that is suffered is but a process whereby Almighty power is working out in grace the counsels of the will of love.