top of page

1 Timothy 6:6-19

Recently I had a conversation with my five-year old son about finger pointing. I told him about how when you point one finger at someone else three of your own fingers are pointing right back at you. Of course his response was to point his entire open hand at me instead of recognizing how in the situation he was implicated as well. While it may be universally true when preaching, 1 Timothy 6:6-19 in particular is one of those potentially, finger-pointing passages that in order to be preached well must be preached by someone who has considered deeply how this passage points to her/him as well.

In fact, the text seems to invite the preacher into this pattern of self-examination followed by public exhortation by turning its discipleship instructions directly to Timothy (1 Timothy 6:11, “But as for you, man of God, shun all this…”). As I will show momentarily, I am not suggesting that the writer is intending to limit his admonitions about wealth in verses 6-10 or his guidance on faithful worship and discipleship in verses 11-16 to Timothy or even to people who are leaders in the church. Of course, it would be much more culturally palatable if statements like “For the love of money is a root of all kinds of evil” were qualified by “for pastors/preachers/ministers.” Rather, this turn to Timothy provides guidance to any who would lead her people in matters of faith and money to test her own heart, mind, and motivations. By beginning with self-examination, a preacher is likely to pair the prophetic challenge of this text with an invitation to Kingdom life that is ultimately good news, even if at first experienced differently, for both poor and rich.

Having considered deeply her/his own temptation, desire, and strivings for material wealth, a preacher would do well to read the 1 Timothy text alongside the vast supply of New Testament teaching on wealth and the many competing visions—both in the church and in the world—of the pursuit of riches. Reading this text with other biblical texts (especially Jesus’ teachings) on wealth, riches, and money limits the temptation to soften the cautions 1 Timothy 6 makes. 1 Timothy gives both warnings about and sound alternatives to setting one’s hopes on riches. These alternatives become a place for imagining a godly way of life both for those who are materially poor and those with material wealth. And the warnings become the means by which a preacher can provide a deep critique of personal and communal financial hopes (e.g., the “American Dream”) and wisdom (e.g., “live like no one else, so later you can live like no one else”). These warnings and their alternatives move from applying to a broad and wealth-diverse audience to addressing a specific audience who is already materially rich. Considered in this way, we can see a potential value in saying what the text says and doing what the text does—that is offering a message that is both broad and specific, a message proclaimed to all the people (i.e., any who might desire to be rich and who love money) and one focused on those who already are wealthy (presumably by no want or desire of their own or before they were following the godly instructions just given).

The warnings about desiring material wealth are dramatic. Desiring riches promises a future of falling to temptation and being trapped and plunged into ruin. Beyond this, the most dramatic warning is that in some people’s eagerness to be rich, they have wandered away from the faith. Apparently, money, riches, and wealth, and specifically the striving for these things, invite an allegiance to and faith in something other than the God who gives life to all things. In addition to the personal interrogation of motives and desires prompted by these warnings, there is ample room for cultural critique of a world hell-bent on capitalistic pursuit of wealth and gain. There is also room for critique of popular financial