But godliness with contentment is great gain.

“It disturbs some that this mortality is common to us with others; and yet what is there in this world which is not common to us with others, so long as this flesh of ours still remains, according to the law of our first birth, common to us with them? So long as we are here in the world, we are associated with the human race in fleshly equality,”

“Having said, "They think that godliness is a means of gain," he adds: "But godliness with contentment is great gain," not when it possesses wealth, but when it has it not. For that he may not despond on account of his poverty, he encourages and revives his spirit. They think, he says, that godliness is a means of gain, and so it is; only not in their way, but in a much higher. Then having demolished theirs he extols the other. For that worldly gain is nothing, is manifest, because it is left behind, and does not attend us, or go along with us at our departure. Whence is this plain? Because we had nothing when we came into this world, therefore we shall have nothing when we depart from it. For nature came naked into the world, and naked she will go out of it. Therefore we want no superfluities; if we brought nothing with us, and shall take nothing away with us.”

“He, then, is happy who has everything he wants but does not want what is not proper.… But, when men have attained that welfare for themselves and for those whom they love, shall we be able to say that they are now happy? They have something which it is proper to wish for, but if they have nothing else, either greater or better or more to their advantage and personal distinction, they are still far from happiness.… Certainly it is proper for them to wish for these things, not for the sake of the things themselves but for another reason, namely, that they may do good by providing for the welfare of those who live under them, but it is not proper to covet them out of the empty pride of self-esteem or useless ostentation or hurtful vanity.”

“Above the apostle instructed Timothy about the use of foods and about the persons to whom the Church ministered nourishment; here he treats of other persons belonging to the people of the Church. And first, of persons of the lowest condition; second, of persons of higher condition, there, *to the rich*. Concerning the first he does three things: for first he sets down instruction about servants; second he refutes the contrary assertion, there, *if anyone otherwise*; third he warns them to avoid the contrary and to keep to what has been said, there, *but you*. Again, the first is divided into two: first he shows what is to be held; second he teaches that this is to be taught, there, *teach these things*. Again, first he shows how servants should conduct themselves toward unbelieving masters; second, how toward believing ones, there, *but those who*. He says therefore: *whoever are servants under the yoke*, namely, on account of servile condition, which is called a yoke by a likeness; because just as oxen are held under a yoke, so that it is not permitted them to go where they wish, so servants are under a master, so that it is not permitted them to do what they wish. Gal. 5:1: *do not again be held under the yoke of servitude*. *With all honor*, that is, with due reverence. Eph. 6:5: *servants, obey your carnal masters with all fear and trembling, in simplicity of your heart, as to Christ*. The reason for this is *lest the name of the Lord and the doctrine be blasphemed*. For if masters, seeing their unbelieving servants rebellious out of regard for the faith, they would condemn the name of Christ and blaspheme our doctrine. Rom. 2:24: *the name of Christ is blasphemed through you*. Those, therefore, who have unbelieving masters, let them obey them, lest the name of God, etc. But how toward believers? *But those who have believing masters, let them not despise them*, which sometimes happens, when familiarity is shown to those of lowest station, namely, that they are puffed up into pride. Prov. 30:21: *by three things the earth is moved, and a fourth it cannot bear: by a servant when he reigns*. And the reason for this, according to the Philosopher, is that men reason falsely in such matters; for if in one respect they see themselves equal, they believe that they are equal in all things, and are unwilling to be subject to them in anything, just as in civil wars, because the common people are not subject, they believe that they are wholly equal to the nobles. And thus it could happen that servants, seeing themselves equal to their masters in some respect, namely in faith, might reckon themselves simply equal. And therefore he says *let them not despise them*. And he sets down three things. The first is the gift of faith. Hence he says *because they are believers*, and this is very great, because the just man lives by faith. Also by it the world is overcome. The second is the dignity of divine love; therefore he says *beloved*, namely, more excellently than other creatures, because they are adopted as sons of God. 1 Jn. 3:1: *see what manner of love the Father has given us, that we should be called and should be sons of God*. The third is the benefit of grace; therefore he says *because they are partakers of the benefit*, namely as regards the sacrament of the Lord. 1 Cor. 10:16: *the bread which we break, is it not a sharing in the body of the Lord?* Ps. 118:63: *I am a partaker with all who fear you*. *Teach these things*, namely to those who do not know, *and exhort*, that those who know may fulfill them. Titus 2:15: *speak these things*, etc. Then, when he says *if anyone*, he excludes the contrary assertion. And first the manner of false doctrine; second its root, there, *proud*; third its effect, there, *from which*. If you wish to know what doctrine is erroneous, he shows this from three things. First, if it is contrary to ecclesiastical doctrine. And therefore he says *if anyone teaches otherwise*, namely than I and the other apostles, as to the first. Gal. 1:9: *if anyone preaches a gospel to you other than what you have received, let him be anathema*. For the doctrine of the apostles and prophets is called canonical, because it is, as it were, the rule of our understanding. And therefore no one ought to teach otherwise. Deut. 4:2: *you shall not add to the word which I speak to you, nor take away from it*. Apoc. ult.: *if anyone adds to these things, God will add upon him the plagues written in this book*. As to the second he says *and does not consent*, etc. For the Lord Jesus came that he might bear witness to the truth. Jn. 18:37: *for this I was born, and for this I came into the world, that I might bear witness to the truth*. And therefore he was sent by the Father as teacher and master. 1 Macc. 2:65: *listen to him always, and he will be a father to you*, etc. And therefore whoever does not consent to his words is in error. 1 Kings 15:23: *to rebel is like the sin of divination, and to be unwilling to consent is like the crime of idolatry*. And he says *sound*, because in the words of Christ there is nothing of corruption, nothing of falsity or perversity, because they are the words of divine wisdom. Prov. 8:8-9: *my words are just, there is nothing crooked or perverse in them; they are right to those who understand, and equitable to those who find knowledge*. As to the third, Prov. 6:20: *keep, my son, the precepts of your father, and do not abandon the law of your mother*. Hence he says *and to that doctrine which is according to piety*, namely ecclesiastical doctrine. This piety is through the worship of God. Titus 1:1: *according to the knowledge of the truth, which is according to piety*. The root of error, however, is twofold, namely the disposition of pride, and defect of intellect. As to the first he says *proud*. Now pride is called the root of errors in two ways: first because the proud wish to meddle with things they cannot attain to, and therefore it is necessary that they err and fail. Isa. 16:6: *his pride, and his arrogance, and his indignation are more than his strength*, etc. Also because they are unwilling to subject their understanding to another, but rely on their own prudence, and therefore are unwilling to obey sacred Scripture. Against this it is said, Prov. 3:5: *do not rely on your own prudence*. Prov. 11:2: *where there is humility, there is wisdom*. Also, defect of intellect. Here it must be known that just as in the body health is a certain equality of humors, so truth is a certain equality in the intellect, because truth is the adequation of thing and intellect. Hence just as one who is weak, when he does not have equality of constitution, is harmed by slight contrary accidents, so in the intellect, when a man is not founded in truth, nor has the power by which he can judge truth, he falls into error from any difficulty of a question whatsoever. Hence he says *sick about questions*, etc. Wisd. 9:5: *man is weak and of short time, and of lesser understanding of judgment and of laws*. As Boethius says, *the intellect is related to reason as the circle is to the center*. For reason proceeds discursively, considering the acts and defects and relation of one thing to another. And unless it resolves as far as the understanding of truth, reason is vain. Hence when it grasps the truth of a thing, it has it as it were as a center. But some proceed discursively and do not attain it. 2 Tim. 3:7: *always learning, and never coming to the knowledge of the truth*. And therefore he says *about questions*, that is, not arriving at the very center. And he says *questions*, etc., because in some matters doubt arises on the part of the thing, in others on the part of words and names. And therefore he says *questions*, as to the first, namely concerning things. Above, 1:4: *which questions promote rather than the edification of God, which is in faith*. As to the second he says *fights of words*. Prov. 19:8: *he who pursues only words will have nothing*. And he says *fights of words*, which is understood when a dissension arises from words alone. Because the Lord says, Jn. 8:36: *if the son shall make you free, you will truly be free*, and Matt. 17:25: *therefore the sons are free*, if from this some wished to infer that all Catholics, just as they are sons of God, so also would be free, it would be a fight of words, because the Lord there speaks of spiritual liberty, not carnal. Then, when he says *from which*, etc., he sets down the effect of error. And first he sets down the effect itself; second he clarifies certain things he had said, there, *but it is gain*. Again, first he shows what evils follow from false doctrine; second, in whom, there, *of men corrupted in mind*. Among the evils which he sets down, some are within, in the heart, some are external. Internal are the disordered movements with respect to good, or with respect to evil. With respect to good is envy, which is sadness at another's good; hence he says *envies*, which can be understood either in the matter at hand, or universally, because when some labor not for the truth but only for words, they do not bear it with equanimity if someone prevails. Job 5:2: *envy slays the little one*. Also in the matter at hand, because if servants are held as free and not subject, masters will envy and grieve that servants are made equal to them. Now from envy a man rises up against the neighbor whom he envies. And this is contention. Prov. 20:3: *it is an honor for a man to separate himself from contentions*. Or he rises up against God, and this is blasphemy. 2 Pet. 2:12: *blaspheming what they do not know*, etc. With respect to evil, however, is suspicion; hence he says *evil suspicions*, namely of masters against Christians, as though we had feigned liberty for gain, or that the whole of Christian doctrine had been invented only so that servants might become free. Ecclus. 3:26: *the suspicion of them has supplanted many, and has held their minds in vanity*. And from these follow conflicts against the faithful. Gen. 13:7: *there arose a quarrel between the herdsmen of Abraham's flocks and Lot's*. But this is not in the hearts of all, but of some. And he sets down three conditions of these, of which the first pertains to a defect of natural light, the second to a defect of knowledge, the third to a vice of disordered affection. As to the first he says *of men corrupted in mind*, that is, even in natural reason, who have a perverse judgment. Ps. 13:1: *they are corrupted, and have become abominable*. As to the second he says *deprived of the truth*, namely of the knowledge of it. Hos. 4:1: *there is no truth, and there is no mercy, and there is no knowledge of God in the land*. As to the third he says *esteeming gain to be piety*, that is, that the worship of God is ordered toward gain and the acquisition of riches. Wisd. 15:12: *they have esteemed our life to be a game, and our manner of living to be arranged for profit, and that one ought to acquire even from evil, from whatever source*. Men of this kind, therefore, who believe this, easily despise and fall into the aforesaid evils. Then, when he says *but it is*, he finally declares what he had said, namely that gain is piety. And first he shows how piety is related to gain; second he shows that it does not consist in the gain of external riches, there, *for those who wish*. Again, first he shows the first point; second he assigns the reason, there, *for we brought nothing*. He says therefore: those men say that gain is piety; but I say that piety is gain; therefore he adds *with sufficiency*, but of those riches which give sufficiency. And this consists in two things. In one principally, namely piety, which orders other things to God and neighbor, and these are the virtues and gifts of grace. Wisd. 7:14: *for it is an infinite treasure to men, which they who have used, have been made partakers of the friendship of God*. Second, in the sustenance of life; hence he says *with sufficiency*, that is, in those things which are necessary for life. Matt. 6:33: *seek first the kingdom of God and his justice*, etc. Above, 4:8: *piety is useful for all things*. Then, when he says *for we brought nothing*, etc., he assigns the reason for this. And first from the human condition; second from its necessity, there, *having*. Now he sets down the condition as to two things, namely as to the beginning, because *we brought nothing into this world*, etc.; as if to say: necessity suffices, superfluity is not expedient, because *we brought nothing into this world*. Job 1:21: *naked I came forth from my mother's womb*. Also as to the end, because *we shall carry nothing away*. Ps. 75:5: *they have slept their sleep, and all the men of riches have found nothing in their hands*. Job 27:19: *the rich man, when he shall sleep, shall carry nothing with him; he shall open his eyes, and shall find nothing*. Eccle. 5:15: *as he came, so shall he return*. As to necessity he says *having food, and with which we may be covered*, because goods exist on account of necessity, which man needs against what is consumed internally, and these are food; or against what is corrupted externally, and thus man needs the coverings of clothing and houses. Heb. ult.: *let your manner of life be without avarice, content with what is present*. Ecclus. 29:28: *the beginning of the life of man is water and bread, and clothing, and a house protecting shame*.”

“From the mention of the abuse which some put upon religion, making it to serve their secular advantages, the apostle, I. Takes occasion to show the excellency of contentment and the evil of covetousness. 1. The excellency of contentment, Ti1 6:6-8. Some account Christianity an advantageous profession for this world. In the sense they mean this is false; yet it is undoubtedly true that, though Christianity is the worst trade, it is the best calling in the world. Those that make a trade of it, merely to serve their turn for this world, will be disappointed, and find it a sorry trade; but those that mind it as their calling, and make a business of it, will find it a gainful calling, for it has the promise of the life that now is, as well as of that which is to come. (1.) The truth he lays down is that godliness with contentment is great gain. Some read it, godliness with a competency; that is, if a man have but a little in this world, yet, if he have but enough to carry him through it, he needs desire no more, his godliness with that will be his great gain. For a little which a righteous man has is better than the riches of many wicked, Psa 37:16. We read it, godliness with contentment; godliness is itself great gain, it is profitable to all things; and, wherever there is true godliness, there will be contentment; but those have arrived at the highest pitch of contentment with their godliness are certainly the easiest happiest people in this world. Godliness with contentment, that is, Christian contentment (content must come from principles of godliness) is great gain; it is all the wealth in the world. He that is godly is sure to be happy in another world; and if withal he do by contentment accommodate himself to his condition in this world he has enough. Here we have, [1.] A Christian's gain; it is godliness with contentment, this is the true way to gain, yea, it is gain itself. [2.] A Christian's gain is great: it is not like the little gain of worldlings, who are so fond of a little worldly advantage. [3.] Godliness is ever accompanied with contentment in a great or less degree; all truly godly people have learned with Paul, in whatever state they are, to be therewith content, Phi 4:11. They are content with what God allots for them, well knowing that this is best for them. Let us all then endeavour after godliness with contentment. (2.) The reason he gives for it is, For we brought nothing with us into this world, and it is certain we can carry nothing out, Ti1 6:7. This is a reason why we should be content with a little. [1.] Because we can challenge nothing as a debt that is due to us, for we came naked into the world. Whatever we have had since, we are obliged to the providence of God for it; but he that gave may take what and when he pleases. We had our beings, our bodies, our lives (which are more than meat, and which are more than raiment), when we came into the world, though we came naked, and brought nothing with us; may we not then be content while our beings and lives are continued to us, though we have not every thing we would have? We brought nothing with us into this world, and yet God provided for us, care was taken of us, we have been fed all our lives long unto this day; and therefore, when we are reduced to the greatest straits, we cannot be poorer than when we came into this world, and yet then we were provided for; therefore let us trust in God for the remaining part of our pilgrimage. [2.] We shall carry nothing with us out of this world. A shroud, a coffin, and a grave, are all that the richest man in the world can have from his thousands. Therefore why should we covet much? Why should we not be content with a little, because, how much soever we have, we must leave it behind us? Ecc 5:15, Ecc 5:16. (3.) Hence he infers, having food and raiment, let us be therewith content, Ti1 6:8. Food and a covering, including habitation as well as raiment. Observe, If God give us the necessary supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us we ought to be content. This was Agur's prayer: Give me neither poverty nor riches; feed me with food convenient for me, Pro 30:8. Here we see, [1.] The folly of placing our happiness in these things, when we did not bring any thing into this world with us, and we can carry nothing out. What will worldlings do when death shall strip them of their happiness and portion, and they must take an everlasting farewell of all these things, on which they have so much doted? They may say with poor Micah, You have taken away my gods; and what have I more? Jdg 18:24. [2.] The necessaries of life are the hounds of a true Christian's desire, and with these he will endeavour to be content; his desires are not insatiable; no, a little, a few comforts of this life, will serve him, and these may hope to enjoy: Having food and raiment. 2. The evil of covetousness. Those that will be rich (that set their hearts upon the wealth of this world, and are resolved right or wrong, they will have it), fall into temptation and a snare, Ti1 6:9. It is not said, those that are rich, but those that will be rich, that is, that place their happiness in worldly wealth, that covet it inordinately, and are eager and violent in the pursuit of it. Those that are such fall into temptation and a snare, unavoidably; for, when the devil sees which way their lusts carry them, he will soon bait his hook accordingly. He knew how fond Achan would be of a wedge of gold, and therefore laid that before him. They fall into many foolish and hurtful lusts. Observe, (1.) The apostle supposes that, [1.] Some will be rich; that is, they are resolved upon it, nothing short of a great abundance will satisfy. [2.] Such will not be safe nor innocent, for they will be in danger of ruining themselves for ever; they fall into temptation, and a snare, etc. [3.] Worldly lusts are foolish and hurtful, for they drown men in destruction and perdition. [4.] It is good for us to consider the mischievousness of worldly fleshly lusts. They are foolish, and therefore we should be ashamed of them, hurtful, and therefore we should be afraid of them, especially considering to what degree they are hurtful, for they drown men in destruction and perdition. (2.) The apostle affirms that the love of money is the root of all evil, Ti1 6:10. What sins will not men be drawn to by the love of money? Particularly this was at the bottom of the apostasy of many from the faith of Christ; while they coveted money, they erred from the faith, they quitted their Christianity, and pierced themselves through with many sorrows. Observe, [1.] What is the root of all evil; the love of money: people may have money, and yet not love it; but, if they love it inordinately, it will push them on to all evil. [2.] Covetous persons will quit the faith, if that be the way to get money: Which while some coveted after, they have erred from the faith. Demas hath forsaken me, having loved this present world, Ti2 4:10. For the world was dearer to him than Christianity. Observe, Those that err from the faith pierce themselves with many sorrows; those that depart from God do but treasure up sorrows for themselves. II. Hence he takes occasion to caution Timothy, and to counsel him to keep in the way of God and his duty, and particularly to fulfil the trust reposed in him as a minister. He addresses himself to him as a man of God. Ministers are men of God, and ought to conduct themselves accordingly in every thing; they are men employed for God, devoted to his honour more immediately. The prophets under the Old Testament were called men of God. 1. He charges Timothy to take heed of the love of money, which had been so pernicious to many: Flee these things. It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. 2. To arm him against the love of the world, he directs him to follow that which is good. Follow after righteousness, godliness, faith, love, patience, meekness: righteousness in his conversation towards men, godliness towards God, faith and love as living principles, to support him and carry him on in the practice both of righteousness and godliness. Those that follow after righteousness and godliness, from a principle of faith and love, have need to put on patience and meekness - patience to bear both the rebukes of Providence and the reproaches of men, and meekness wherewith to instruct gainsayers and pass by the affronts and injuries that are done us. Observe, It is not enough that men of God flee these things, but they must follow after what is directly contrary thereto. Further, What excellent persons men of God are who follow after righteousness! They are the excellent of the earth, and, being acceptable to God, they should be approved of men. 3. He exhorts him to do the part of a soldier: Fight the good fight of faith. Note, Those who will get to heaven must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Observe, It is a good fight, it is a good cause, and it will have a good issue. It is the fight of faith; we do not war after the flesh, for the weapons of our warfare are not carnal, Co2 10:3, Co2 10:4. He exhorts him to lay hold on eternal life. Observe, (1.) Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare. (2.) This we must lay hold on, as those that are afraid of coming short of it and losing it. Lay hold, and take heed of losing your hold. Hold fast that which thou hast, that no man take thy crown, Rev 3:11. (3.) We are called to the fight, and to lay hold on eternal life. (4.) The profession Timothy and all faithful ministers make before many witnesses is a good profession; for they profess and engage to fight the good fight of faith, and to lay hold on eternal life; their calling and their own profession oblige them to this.”

“But godliness with contentment is great gain. By "godliness" is not meant any particular grace, but all the graces of the Spirit of God; as faith, hope, love, fear, &c. the whole of internal religion, as it shows itself in outward worship, and in all acts of holiness of life and conversation; and which the doctrine that is according to godliness teaches and engages to; and this is gain, very great gain indeed. A man possessed of true godliness is a gaining, thriving, man: such as are godly, or truly gracious, they are come into good and happy circumstances, and are possessor of the true, solid, satisfying, durable, and unsearchable riches of grace; all their debts are paid, they are richly clothed, and deliciously fed, and are in a good family, even the household of God, who before were in debt, arrayed in rags, were in a starving condition, and strangers and foreigners; yea, they are heirs of God, joint heirs with Christ, and have both a right and a meetness for the heavenly inheritance; they are now made kings and priests to God, and, in the present state of things, have God to be their portion, and exceeding great reward; they have an interest in Christ, and in all spiritual blessings in him, and have the Spirit as the earnest of their future inheritance; they are rich in faith, and in good works; their souls, which were lost, are gained, and shall be saved with an everlasting salvation; and ere long they will be possessed of all the riches of glory, signified by a house not made with hands, a city which has foundations, whose builder and maker is God, an incorruptible inheritance, and a kingdom and glory: how great is the gain of godliness! And what adds to this gain, and now goes along with it, is "contentment"; for this is not to be considered as the condition of godliness being great gain, as if it was not so without it; but as the effect of godliness, what that produces, and as a part of its gain. The word here used signifies "sufficiency"; and so it is rendered in the Vulgate Latin version: it designs a competency of the good things of this life; and what that is, is expressed in Ti1 6:8 and such God gives to them that fear him, his godly ones, who shall lack no good thing convenient for them; for godliness has the promise of this life, as well as of that which is to come; and God does give to such all things pertaining to life and godliness, even all things richly to enjoy. The word indeed properly signifies "self-sufficiency", which in its strict sense, only belongs to God, who is "El-Shaddai", God all-sufficient and self-sufficient; but here it intends such a sufficiency as a man himself judges to be so; for this phrase does not so much design the thing itself, which is a sufficiency, as the opinion, the sense which the godly man has of it, who himself judges it, as Jacob did, to be enough; and such a man is content with what he has, and thankful for it, submits quietly to the will of God, and patiently bears every adverse providence: and this is now the fruit and effect of godliness, or true grace, and is a considerable part of that gain which godliness brings with it; and such a man is a happy man indeed, let his circumstances be what they will. The Jews have a saying (n), that "he is a rich man whose spirit rests in, or is contented with his riches;'' that is, as the gloss explains it. "who rejoices in his portion, be it little or much: thus, though godliness is not gain, nor gain godliness, in the sense of the false teachers, yet is it true gain in a spiritual sense.'' (n) T. Bab. Sabbat, fol. 25. 2.”

“But godliness with contentment is great gain - The word godliness, ευσεβεια, here, and in several other places of this epistle, signifies the true religion, Christianity; and the word contentment, αυταρκεια, signifies a competency, a sufficiency; that measure or portion of secular things which is necessary for the support of life, while the great work of regeneration is carrying on in the soul. Not what this or the other person may deem a competency, but what is necessary for the mere purposes of life in reference to another world; food, raiment, and lodging. See Ti1 6:7. So, if a man have the life of God in his soul, and just a sufficiency of food and raiment to preserve and not burden life, he has what God calls great gain, an abundant portion. It requires but little of this world's goods to satisfy a man who feels himself to be a citizen of another country, and knows that this is not his rest.”

“But piety with sufficiency, or when a man hath what is sufficient to support his necessities, is certainly great gain, is accompanied with the most valuable advantages, the treasure of a good conscience, peace of mind, the grace of God, and hereafter a recompense of eternal glory. (Witham) — That man is certainly rich, however small his possession, if he desire nothing more below, and aspires eagerly after that blessing above, which alone can fill his heart. Mediocrity is an enviable state; it frees us from the dangers of riches, and from the temptations of extreme poverty: with this lot let us be content. Why should we fix our hearts on the fleeting possessions of the day: we had not them yesterday, and to-morrow they will not be ours; for as we were born so we must die.”

“But--Though they err in this, there is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness" (Th1 2:5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. WIESINGER remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt (Ti1 6:11) that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely contentment is great gain (a sentiment of the heathen CICERO [Paradox 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [WIESINGER]. The Greek for contentment is translated "sufficiency" (Co2 9:8). But the adjective (Phi 4:11) "content"; literally, "having a sufficiency in one's self" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this sufficiency [supplied by God, with which moreover His people are content] is thrown into the scale as a kind of overweight" [CALVIN] (1Ki. 17:1-16; Psa 37:19; Isa 33:6, Isa 33:16; Jer 37:21).”