False Teaching and Financial Gain

The false teaching included, among other things, the idea that godliness leads to financial gain. As the "Overview of 1 Timothy" below points out, Paul described the false teaching in Ephesus as coming from within the Church itself (1 Tim 1:6, 19; 4:1; 6:10, 21 2 Tim 2:18; 4:4). It was characterized by a concern with myths (1 Tim 1:4; 4:7; 2 Tim 4:4), genealogies (1 Tim 1:4), quarrels about words (1 Tim 6:4; 2 Tim 2:14, 23), controversies (1 Tim 1:4; 6:4), knowledge (1 Tim 6:20), meaningless talk (1 Tim 1:6) and godless chatter (1 Tim 6:20; 2 Tim 2:16). The false doctrines included prohibitions against marriage and certain foods (1 Tim 4:3), as well as the belief that the resurrection had already taken place (2 Tim 2:18). The false teachers wrongly interpreted Jewish law (1 Tim 1:7) and accordingly placed restrictions on prayer (1 Tim 2:1-7). See WCF 20.4; WLC 113.

Specific leaders of the movement included Hymenaeus (1 Tim 1:20; 2 Tim 2:17), Alexander (1 Tim 1:20) and Philetus (2 Tim 2:17). Those who sought leadership positions in the movement apparently did so for financial gain (1 Tim 6:5, 10). The false teachers had been divisive (1 Tim 6:4-5) and seem to have been particularly effective in deceiving women (1 Tim 2:14; 2 Tim 3:6-7).

A number of these features - the specific doctrinal teachings, the interest in myths and genealogies and the concern for "knowledge" (the Greek word is gnosis) - suggest that the false teaching in Ephesus may have been an incipient form of Gnosticism, a heretical movement that became a strong competitor to the developing orthodox church in the second and third centuries. However, some of the more characteristic aspects of later Gnosticism are lacking here, and some assert that the movement in Ephesus can be explained in terms of Jewish and Hellenistic influences. These two suggestions need not be seen as contradictory because Gnosticism itself was a product of both Jewish and Hellenistic ideas. But in spite of all that Paul said about the false teaching in Ephesus, its precise nature remains elusive.

The first half of this last confrontation with the 'false teachers' of Ephesus strongly echoes 1:3-7, where Paul made it clear that Timothy's first priority was to oppose their 'false teachings' (Gk. heterodidaskalei; 1:3; 6:3). Their words do not agree with the 'sound teaching' (lit. healthy words; 6:3) of the Lord Jesus Christ. Moreover, these false teachers are contentious, quarrelsome (6:4) and they are also motivated by greed (6:5), two qualities expressly disallowed in the 'overseers' and 'deacons' (cf. 3:1-11) of Christ's church.

1 Timothy 6:3-5 form a chiastic structure (a writing style that uses a unique repetition pattern for clarification and emphasis) focusing on ungodliness, strife, dissension, etc.:

• A. godliness (1 Tim 6:3)
  • B. he is puffed up with conceit and understands nothing (1 Tim 6:4)
    • C. controversy . . . quarrels (1 Tim 6:4)
      • D. which produce envy, dissension, slander, evil suspicions (1 Tim 6:4)
    • C'. constant friction among people (1 Tim 6:5)
  • B'. deprived of the truth (1 Tim 6:5)
• A'. godliness (1 Tim 6:5)

In the postmodern philosophy of relativism and religious tolerance that fills today's Church, these words spoken by Paul are a breath of fresh air of truth. The Bible consists of 66 books and includes two testaments, the Old (39 books) and New (27 books), which are God-given special revelation. One of the Bible's hallmarks is that, through the application of the Spirit, it produces godliness in the heart and life of believers (2 Tim. 3:16; Tit. 1:1). False teachers and some systems of theology promise enlightenment (Gnostic influence), personal fulfillment, and happiness, but NOT godliness. False teachers respond negatively to the Word of God causing contention; they know "of" the truth of God, but suppress it (Rom. 1:18) with various doctrines of demons (1 Tim. 4:1), causing contention (1 Tim. 1:4; 2 Tim. 2:14, 23; Tit. 3:9). See WLC 145.

Lenski offers this perspective:

The teaching of different doctrines in the churches under his supervision must be stopped by Timothy (1 Tim. 1:3-20); the Spirit states that devilish doctrines will be promulgated in the future, and Timothy is duly to warn and to fortify the churches in advance (1 Tim. 4:1-16). Once more Paul reverts to those who teach different doctrines and now tells Timothy and the churches under his care what their judgment on such men must be. Paul certainly does not mince words. He does not handle men who teach differently with kid gloves. The modern indifference to different doctrine is unapostolic.

Hughes gives some personal testimony, stating:

Much of what I have seen over these decades has been far more personal and distressing. I have had associates who became gnostic. That is, they purported to have entered a new level of understanding of the Scriptures because of their spirituality. They claimed that a "higher hermeneutic" (a transcending method of interpretation) had come to them through their scriptural meditation. When I tried to reason with them from the Scriptures, they called me rationalistic and "Greek." I have had friends succumb to asceticism, a religion of fleshly denial, in which life lost its color and faded to worn-out grays. Plainness became the trudging path to godliness. However, most of the departures from Christ have been less severe or obvious, though still costly. Many were profit-motivated as some sought to serve God and mammon. Fleshly sins have prevailed, consciences have been ruined, and ultimately beliefs have changed in order to accommodate ongoing sin.

Apparently some of the false teachers (and perhaps their followers) found ways to gain wealth from their teaching (1 Tim. 6:10; 2 Cor. 11:7; Tit. 1:11). It is also possible that they taught that adherence to God's law would necessarily result in financial prosperity (cf. 1 Tim. 1:7-9) Today there is the health and wealth, prosperity doctrine - the Word of Faith Movement, or the "name it, claim it, frame it" doctrine. See "As it is written - Romans 4:17" below. Although the Scriptures promote the general principle of prosperity to those who obey the law (e.g., Psa. 1:2-3), they do not draw a precise parallel between the two nor teach that God is obligated to bless financially all who keep the law. See WLC 142.

reliable instruction. See note on 1:10-11. In Greek hugiainousi logois literally means 'healthy words.' The genitive phrase which follows can be read as a genitive of source, "healthy words from our Lord Jesus Christ," but the use of the phrase 'healthy words' or 'sound doctrine' elsewhere in Paul's letters to Timothy (1:10; 2 Tim 1:13; 4:3) and Titus (1:9; 2:1) is shorthand for the gospel. Paul provides a two-fold test for the church at Ephesus, orthodoxy and orthopraxy. 'Sound words' about Jesus Christ produce 'godliness' in those who hear and obey them.

controversies and arguments about words. The false teaching at Ephesus is identified by arguments that produced strife and envy, instead of godliness (see note 6:3). Instead of being characterized by their gentleness and self-control, as is required of church officers (see 3:1-11), the false teachers are marked by contentiousness (cf. 1:4; 2 Tim 2:14, 23; Titus 3:9).

they think that godliness is a way to get more money. Paul points here to the true motive of the false teachers, financial gain. Most likely, they charged for their teaching like lecturers who were hired to speak at elaborate dinner parties called symposia. It is possible they also taught that law-keeping would produce financial prosperity necessarily. While the Scriptures teach that God will provide for those who trust Him (cf. Ps 1:1-2), that material provision is focused on daily necessities like food, clothing and shelter. Again, Paul's reading of the Law closely parallels that of Jesus (cf. Matt 6:25-34; 1 Tim 6:8).

godliness with contentment is great gain. Paul contrasts 'those who want to become wealthy' (6:9) with 'those who are satisfied or content' (6:6). The former is motivated by greed; and, the latter by godliness. Already, in 4:7-8 (see note), Paul instructed Timothy to reject the content of the false teachers and their call to asceticism, then to replace that sort of physical training with training in godliness. For Paul, godliness is cultivated through 'good works' (see note 2:10) of service to God and neighbor that benefit others in the community, not just one's self.

While not denying the existence of the other different types of "false gain" (Gnostic knowledge, pride, etc.) that motivate many, Paul stresses that in Ephesus the false teaching evidently promised a means to financial gain that lured some away from sound teaching (1 Tim. 6:5). See WLC 99, 141, 151, 193.

1 Timothy 6:6-8 form a small chiasm (a writing style that uses a unique repetition pattern for clarification and emphasis) emphasizing the godliness of contentment:

• A. contentment (1 Tim 6:6)
  • B. we brought nothing into the world, and we cannot take anything out of the world (1 Tim 6:7)

• 'A. content (1 Tim 6:8)
  • 'B. For the love of money is a root of all kinds of evils (1 Tim 6:9-10)

  • 'B. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction (1 Tim 6:9)

  • 'B. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs (1 Tim 6:10)

Christians can be, and should be, content because their needs are met by Christ (2 Cor. 12:9-10; Phil. 4:11-13). As Milne puts it, "For the Christian, godliness is its own reward, and when joined with contentment is productive of great and lasting good (1 Tim. 4:8)." Kistemaker describes further:

The truly pious individual has peace with God, spiritual joy, assurance of salvation, the conviction that "to them that love God all things work together for good, even to them that are called according to his purpose" (Rom. 8:28). Hence, he feels no need of ample (earthly!) goods stored up for many years, "which can never satisfy the soul" (Luke 12:19, 20). He is content with what he has. Cf. Phil. 4:10-13. For, earthly possessions do not pertain to the "self," which is clear from the fact that nothing did we bring into the world, (just as it is evident) that neither are we able to carry anything out of it.

the love of money is the root of all kinds of evil. With two sharply contrasting proverbs or wisdom sayings, Paul illustrates the results of lives motivated by a desire to become rich and those who are motivated by a desire to become godly (see note 6:6). As Jesus taught, the two desires cannot co-exist. No one can serve both God and money (Matt 6:24). The result of loving money is 'wandering from the faith' and 'much grief,' because it produces 'all kinds of evil.' Whether possessing great wealth or not, the path to life is to "be rich in good deeds" (6:18), which benefits everyone.

Paul followed his comments about the false teachers with personal exhortations to Timothy, concluding with a marvelous doxology.

Paul Charges Timothy to be an exemplary disciple of Jesus, pursuing life. Throughout his letter to Timothy, Paul has offered three vital elements of a remedy to false teachers, who have arisen from within the church. First, they must be confronted and commanded to stop (see note 1:3). Second, 'healthy teaching' about Jesus Christ must replace their 'false teaching.' And, third, 'good works' offered in corporate worship before God and in social witness before neighbors will contrast the contentious, greedy lives of false teachers who are aimed at their own gain. As Paul's chosen delegate, Timothy has been charged to lead and exemplify this remedy, but his 'good confession' points to that of Jesus Christ (6:12-6:13).

Stott says, "Timothy's duty will involve fight as well as flight, standing as well as running." Timothy is to flee from the false philosophies and fight against them through the present pursuit of "righteousness, godliness, faith, love, endurance and gentleness." Milne describes these God-given characteristics:

Righteousness comes first because, in contrast to the greedy teachers of Ephesus, it means doing what is morally right and pleasing to God. Although right is defined by the commands of God's moral law (1 Tim. 1:9ff), righteousness is a Christian quality because the gospel incorporates it. Through Christ's sin-destroying death and the life-giving Spirit the believer is enabled to fulfill the law's righteousness (Rom. 8:2ff).

Godliness is a deep, inner attitude of reverence for God that inspires righteousness, and penetrates the whole heart and behavior of the Christian. Righteousness and godliness appear together again in Titus 2:12 as outstanding qualities of the Christian who is living an unworldly life.

Faith is both a personal confidence in God through Jesus Christ and a mental acceptance of the truth of the gospel message and Scripture. Faith is the radical grace of the Christian life, but Paul is not following a logical order here (2 Pet 1:5ff).

Love in Paul's writings is always the outworking of faith (Gal. 5:6). Basically, love is an attitude as well as an emotion, which makes its presence felt by words and actions. Paul uses the same word here as is used elsewhere for God's sacrificial, self-giving love in Jesus Christ (1 John 4:7-11). This means that the Lord's servant must aim at reproducing the same quality of love in his own life and relationships.

Endurance is the strength to continue in the faith in the face of opposition (Col. 1:11). This opposition can come from inside the church or from the world outside. Either way the Lord's servant will only survive through endurance, which is the Lord's own strength tested and proved in his endurance to the end (Heb. 12:2).

Gentleness is the ability to respond without anger to human criticism just as Jesus did (2 Cor. 10:1; Gal. 5:22). His meekness and gentleness were the basis of his appeal to his followers (Matt. 11:29). Without gentleness the Lord's servant will soon damage the work and alienate people from himself and the gospel.

"Fight the good fight of the faith" is a metaphor for the Christian life, viewed in terms of faithfulness to Christ (2 Tim. 4:7). The Christian should not become complacent but grasp the eternal life to which they have been called. While faith in Christ begins new life (1 Tim. 4:8; 2 Cor. 5:17), the ultimate goal of the Christian life is always future or eschatological (1 Tim. 1:16; 6:19; Phil. 3:12; 2 Tim.4:8). Kistemaker says:

This life pertains to the future age, to be sure, to the realm of glory, but in principle becomes the possession of the believer even here and now. It is actually ever-lasting, never-ending, life. Yet, though whenever the life so qualified pertains to man the quantitative idea is not excluded, the emphasis is on the qualitative: this is the life which manifests itself in fellowship with God, in partaking of his holiness, love, peace, and joy.

Hughes likewise says:

Eternal life is, obviously, everlasting, but the emphasis here is on its quality. Eternal life is the life of the age to come, which is given only in Jesus Christ. As Jesus explained, "Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent" (John 17:3). Timothy, like all believers, has eternal life both as a present possession and as a future hope (1 Tim. 1:16 and 2 Tim. 1:10 give the present sense; Titus 1:2; 3:7 give the future sense).

Eternal life is not first something a saint initially chooses (John 15:16), but something to which God first elects them from all eternity (Eph 1:4-5, 11) and then calls them to in time (John 6:44, 65; cf. Rom. 8:30). The Holy Spirit first grasps his elect (Rom. 8:29-30; John 10:28), regenerates them (John 3:1-8), and gives them the gifts of repentance (2 Tim. 2:24-26) and faith (Eph. 2:8-10). By the sure act of God alone they are justified and adopted into the family of God. A process of sure sanctification results and continues until glorification. God continues to work in them "both to will and do of his good pleasure" (Phil. 2:13), which includes the "good-fight of faith" (1 Tim. 6:12).

Paul uses the phrase, "confession in the presence of many witnesses." This may refer to Timothy's baptism or to some other public ceremony in which he made profession. The "good confession" that one has come to faith in Christ leads naturally into the "good fight" of seeking to live in faithfulness to him. The Christian is not saved by the fight, but unto it (Eph. 2:8-10; TIt. 2:14).

fight the good fight of faith. In his farewell letter to Timothy (see note 2 Tim 2:3; 4:7), Paul will again take up the image of battle under Christ's command. Generally, Paul used the metaphor to describe the character of the Christian life in the overlap of the ages (cf. 1 Cor 9:24-27; Eph 6:10-18). It includes this, more particular, skirmish against false teaching. The battle begins with God's call and endures to 'eternal life.' To survive, however, the soldier must 'seize' or 'hold on tightly' to God, 'who gives life to everything' (6:13). This perseverance under fire is like Christ's own 'good confession' before Pontus Pilate, which resulted in resurrection, though through suffering and death.

1 Timothy 6:14-16 form a chiastic structure (a writing style that uses a unique repetition pattern for clarification and emphasis) linking the previous sections on contentment (1 Tim 6:3-5, 6-10, 11-14) with 1 Timothy 6:17-19. This section reveals the glory sovereignty of Christ, who is the King of kings and Lord of lords:

• A. Lord Jesus Christ (1 Tim 6:14)
  • B. display (1 Tim 6:15)
    • C. he who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality (1 Tim 6:15-16)
  • B'. seen . . see (1 Tim 6:16)
• A'. To him (1 Tim 6:16)

the appearing of our Lord Jesus Christ. Paul himself makes a 'good confession' (6:12, 13) with this closing doxology. Using common language for 'the appearance' of a god, a semi-divine being or a great king on the day of their birth, at their coronation, or a display of their great power, Paul confesses Jesus as 'Lord,' who is equal in power and glory with Israel's 'God.' Both are identified as 'Lord,' the only true 'Ruler' over all other kings and lords. This 'good confession' was subversive before the Roman procurator in Jerusalem, and in Ephesus, the center of the imperial cult in Asia.

1 Timothy 6:17-19 form a chiastic structure (a writing style that uses a unique repetition pattern for clarification and emphasis) revealing that the rich should give abundantly:

• A. the rich . . . them (1 Tim 6:17)
  • B. provides (1 Tim 6:17)
    • C. They are to do good, to be rich in good works (1 Tim 6:18)
  • B'. generous and ready to share (1 Tim 6:18)
• A'. themselves . . . they (1 Tim 6:19)

It is not a sin to be rich. One of the great honors of being redeemed human beings is that God created the world not only for his glory, but also for our enjoyment (1 Tim. 4:4). See WSC 1. However, it is a sin not to use riches biblically. Riches are not a substitute for or a hope of good deeds and generosity. Saints are to lay up treasures in heaven "where moth and rust do not destroy" (Matt. 6:20). See WLC 141. See "Giving as a Part of Worship?" below. As Hughes discusses this:

The Puritan Cotton Mather, alarmed by the trend toward materialism in New England society, made this statement in his famous book Magnalia Christi Americana: "Religion begat prosperity and the daughter devoured the mother." Mather was noting a common, though not inevitable, effect of Christianity. Authentic conversion to Christ so changes people's lives that bad habits fall away, and they become better workers and managers as they live out the Scriptures, resulting in economic prosperity. But tragically, in many cases the new prosperity and material wealth devour the same Christianity that gave them birth - especially in the second or third generations.

This cannibalism by prosperity, so to speak, has haunted God's people throughout history. The apostolic church itself was not exempt, especially in centers like Ephesus. When Christianity came to Ephesus, it was already a rich city, one of the wealthiest in the ancient world. Quite naturally some of the Ephesian converts were "rich in this present world" (1 Tim. 6:17). Some, in fact, were wealthy slave owners (cf. 1 Tim. 6:2). And Christianity went on to make them even richer as they abandoned wasteful excesses, managed their households better, and profited from the hard work of converted slaves. As a result the jaws of prosperity opened wide, ready to devour a fresh harvest of the rich.

Tell rich. In this final subsection of a larger portion on relating to various groups in the congregation, Paul final focuses on 'the rich.' Having clearly identified greed or 'the love of money' as incompatible with Christian discipleship, Paul acknowledges that wealth in and of itself is not evil. However, it is a source of great temptation towards 'arrogance' when it is the object of hope for security against life's uncertainties. So, Paul would have Timothy 'urge the rich' to put their hope in God alone, and to use their riches as instruments of 'good works' or 'generosity' that benefits everyone in the community, and builds a foundation for life together in the age to come.