1 Timothy 6:17-19, “Instruct those who are rich in this present world not to be conceited or to set their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy [. Instruct them] to do good, to be rich in good works, to be generous and ready to share, storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is truly life.”618

Three types of “good”

In this passage, God richly supplies us with all things. He does so for a purpose. That purpose is enjoyment. We enjoy it by using it to do good.

Simple enough. Except the passage uses three different words for “good.” It uses (1) agatho-, (2) kalois, and (3) eu-. These each mean “good.” But they mean different types of good:619

The third “good”: Eumetadotous

This third type of good (eu-) is different from the first two. It includes a lot. In fact, it required the construction of a brand-new word!

Normally, we learn about the meaning of a word by seeing how others had used it before. Here, we can’t do that. Eumetadotous was a new word. Paul made it up. Before Paul wrote 1 Timothy 6:18, it didn’t exist.620

So, what would Paul’s audience have understood eumetadotous to mean? Paul’s word was new, but its parts were not. It’s a new combination of well-known pieces. It’s a three-part word: eu+meta+dotous. Each part adds specific meanings.

Generous level 1: Dotous

The root word is dotous. This is from didōmi. It is the common verb “to give.” It appears 416 times in the New Testament. It can refer to giving anything to anyone. It might be giving us our daily bread. (Matthew 6:11). It might be giving a certificate of divorce. (Matthew 5:31). It could even be giving John’s head on a platter to Herodias’s daughter. (Matthew 14:11). And it can refer to a charitable gift to the poor. (Luke 19:8).

Generous level 2: Meta-dotous

Metadotous is from the verb metadidōmi. This expanded word adds the prefix meta. Meta means “with” or “among.” Dotous means “to give.” Thus, metadotous means to give with or among. It’s not just giving; it’s sharing. This word is less common than dotous. It appears only five times in the New Testament.

This type of giving is not disconnected giving to an outsider. It’s not the hidden, secretive, giving “down” of dropping coins into a box for the poor. Metadotous is different. It implies a more up-close and personal relationship with the recipient. It is giving “with” or “among.” Professor Richard Lenski explains,

“This is not throwing a coin to a beggar; it is more than just handing out alms. It is giving so that others may have ‘together’ (meta) with us.… In meta, ‘together or in company with,’ there lies the idea of fellowship and fraternal communion;”621

For example, metadotous can be the up-close and personal sharing of your food. It can even be giving the shirt off your back. John the Baptist says,

“‘The one who has two tunics is to share [metadotō] with the one who has none; and the one who has food is to do likewise.’” (Luke 3:11b).

Metadotous includes charitable giving. Paul writes,

“or the one who exhorts, in the work of exhortation; the one who gives [metadidous], with generosity;” (Romans 12:8a).

“The one who steals must no longer steal; but rather he must labor, producing with his own hands what is good, so that he will have something to share [metadidonai] with the one who has need.” (Ephesians 4:28).

Metadotous also includes other types of up-close and personal sharing. It can include sharing a spiritual gift, the gospel, or even our lives. Paul writes,

“I want to see you and share [metadō] with you the same blessings that God’s Spirit has given me.” (Romans 1:11a ESV).

“in the same way we had a fond affection for you and were delighted to share [metadounai] with you not only the gospel of God, but also our own lives, because you had become very dear to us.” (1 Thessalonians 2:8).

Dotous is the generic “give.” Meta-dotous is more specific. It’s not just giving. It’s sharing. It’s up-close and personal sharing “with” or “among” others.

Generous level 3: Eu-meta-dotous

The final piece of eumetadotous is the prefix eu-. This part makes it unique. This is what Paul added to create a new word. In the broadest sense, the eu- prefix means good. In English, the adverb form of “good” is “well.” So, some translations use “to share well” or “to be sharing well” for eumetadotous. 622

When eu appears as a separate word, it acts as an adverb. For example, in the Parable of the Talents, eu describes the two servants who did not bury their master’s money. They were both told,

“Well done, [Eu,] good [agathe] and faithful servant” (Matthew 25:21 & 25:23).

Jesus uses eu when defending Mary’s expensive gift. He explains,

“For you always have the poor with you, and whenever you want, you can do good [eu] to them; but you do not always have Me.” (Mark 14:7).

However, eu is much more commonly used as a prefix. For example, Hebrews 13:16 uses it with poieō (do or make):

“And do not neglect doing good [eupoiias] and sharing [koinōnias], for with such sacrifices God is pleased.”

As with both “good” [agatho-] and “good” [kalois], “good” [eu-] has special meaning. It includes the ideas of ready/willing, joyful/abounding, and abundant/rich.

Visually, it means:

“Eu-” as ready/willing

We can’t look at previous uses of eumetadotous to understand its meaning. It’s a new word. But we can look at previous uses of the eu- prefix. Its most general usage was “good,” often in the sense of joyful/abounding. However, it was also used to communicate the related ideas of ready/willing and abundant/rich.

We can see these uses in a variety of eu- words.623 Examples of “ready” include

Examples of free and easy willingness include

These usages of eu- match with translations of eumetadotous such as

In later years, eumetadotous was even used to describe something else that’s easy to share: a contagious disease!631

Taking eu- in the sense of ready/willing also matches Menander’s Dyskolos. Our passage parallels a scene from this play. In it, a son persuades his rich father to a generous act of extreme wealth sharing. The scene concludes with the father’s agreement. It reads,

Father: Give [didou], share [metadidou]! I’m totally convinced by you.

Son: And willingly [hekōn]?

Father: Yes, willingly [hekōn]; that need not worry you.

The scene ends with a three-part, escalating conclusion. Give [didou] escalates to share [metadidou]. Share [metadidou] escalates to share readily/willingly [hekōn].632 In using the three-part word eu-meta-dotous, Paul matches the scene’s three-part conclusion. The eu- prefix includes the ready/willing notion of hekōn. But this prefix also incorporates additional meanings.

“Eu-” as joyful/abounding

The more common usage of the eu- prefix is not as ready/willing. Instead, it can mean joyful/abounding.633 Examples for joyful or happy include

Some commentators note this emphasis on joy in eumetadotous. Professor Raymond Collins explains,

“The basic meaning of ‘generous’ (eu-metadotous) is giving what one has to someone else. The prefix (eu) implies liberality and/or joy in doing so.”634 (Emphasis added.)

One lexicon explains,

“The prefix (eu) ‘emphasizes the nuance either of liberality, or the ease, promptitude, and joy with which one makes one’s wealth useful to others.’”635 (Emphasis added.)

This meaning of eu- matches with translations of eumetadotous such as:

Another commentator references both joy and willingness, explaining,

“The command to be generous and ready to share employs two adjectives that are found nowhere else in the New Testament. The first indicates that the rich should delight in giving and do so freely;”640 (emphasis added).

“Eu-” as abundant/rich

The eu- prefix also references abundance and riches. Examples of abundance and abounding include

Commenting on this connection, one researcher explains,

“eumetadotous expresses the attitude that is willing to share abundantly …”641

This sense of abundance can also explicitly reference wealth and riches such as

A reference to wealth sharing also matches the passage. It fits with the six other wealth references in this sentence.

Wealth sharing is not giving small. One translation of eumetadotous puts it simply as,

“They should give much” (1 Timothy 6:18b).642

Which one is right?

The broadest meaning of the “eu-” prefix is simply “good.” However, it has more specific uses. It can be good as ready/willing, joyful/abounding, and abundant/rich. So, which fits here?

The answer is: all of them.643 Paul took the extreme action of constructing an entirely new word. He did so by adding a multiple-meaning prefix. These multiple meanings were intentional.

Eumetadotous is eu-sharing. The “eu-” prefix simultaneously incorporates ideas of

Fortunately, we don’t have to rely on this one inference. Scripture makes each of these points separately elsewhere.

Ready and willing are right

Should our giving be ready and willing? Yes. In both the Old and New Testaments, giving is supposed to be

In other words, it should be ready and willing.

Joyful and abundant are also right

Should our giving be joyful? Yes. 1 Timothy 6:17-18 explains that giving is how we experience “party-time” enjoyment – apolausin. 2 Corinthians 9:7 explains that God loves a hilariously cheerful – hilaron – giver. Acts 20:35 explains that giving is supposed to be fun. It’s supposed to be more blessed or happy – makarion – than receiving a gift. Our giving is supposed to be joyful.

Should our giving also be abundant? Yes. Should it come from abundance? Yes. Should it result in abundant good works? Yes. God’s abundance leads to the donor’s abundance, which leads to abundant sharing. In 1 Timothy 6:17-19, God’s rich provision leads to eu-sharing. 2 Corinthians 9:8 explains,

“And God is able to bless you abundantly [perisseusai], so that in all things at all times, having all that you need, you will abound [perisseuēte] in every good work.” (NIV).

The donor’s abundance (provided by God) is the source of sharing.648 For example,

“at this present time your abundance [perisseuma] will serve as assistance for their need” (2 Corinthians 8:14).

The sharing itself is done abundantly. Paul explains,

“you will abound [perisseuēte] in every good work.” (2 Corinthians 9:8b NIV).

“see that you abound [perisseuēte] in this gracious work also.” (2 Corinthians 8:7b NASB95).

In 2 Corinthians 8:20, Paul calls the combined collection from the church “this abundance.”649 Thus, the source of the gift, the impact of the gift, and the gift itself are all referred to as abundance.

This abundance [eu-] sharing [metadotous] can also refer to the recipients’ experience. The donor does not just share from abundance. The donor actually shares abundance. The sharing results in the recipient having an abundance.

Paul describes his own experience this way. In thanking the Philippians’ for their donation, he writes,

“But I have received everything in full and have an abundance [perisseuō]; I am amply supplied, having received from Epaphroditus what you have sent” (Philippians 4:18a).

We see a similar idea in Paul’s fundraising appeal letter in 2 Corinthians 8 & 9. Their giving will result in abundance for the gift recipients. The result is,

“not only fully supplying the needs of the saints, but is also overflowing [perisseuousa] through many thanksgivings to God.” (2 Corinthians 9:12b).

In the late 300’s A.D., John Chrysostom explained of this verse,

“What he says is this; ‘in the first place ye not only supply the wants of the saints, but you are abundant even;’ that is, ‘ye furnish them with even more than they need’”.650

Professor Margaret Thrall reiterates,

“Hence, whilst it will supply the wants of the Jerusalem Christians, it will do more than that. There will be an abundance of good effects. What does this ‘abundance’ consist of? Chrysostom suggests that the contributors to the collection will furnish its recipients with even more than they need.” 651

This abundant giving then leads to many thanksgivings.

“it is also rich in its results and awakens a chorus of thanksgiving to God.” (2 Corinthians 9:12b WNT)

“It is something that will make many others thank God. (2 Corinthians 9:12b CEV)

This matches the next verse. The liberality of the gift is the reason for the recipient’s response.

“they will glorify God … for the liberality of your contribution” (2 Corinthians 9:13b,d).

This kind of giving is different. The goal is different. It’s not simply to meet a need. It’s to leave the recipients in abundance. Giving this way is more fun. The extravagancy matches the idea of the hilariously joyful [hilaron] giver.652

Consider this. What Christmas gift would be the least enjoyable to give? A carton of milk? A bag of flour? White socks? Yes, these gifts would meet a need. They would be used. But they’re boring.

Just barely meeting minimum needs might be technically efficient. But sharing abundantly is more fun. It’s a better way to experience “party-time” wealth enjoyment [apolausin].

Rich is also right

Eu-metadotous simultaneously references multiple meanings. Ready and willing are both right. Joyful and abundant are right, too. The final meaning for eu- is rich. Rich is also right.

Should we share riches? Yes. 1 Timothy 6:17-19 is all about riches. It’s about wealth and wealth sharing. Wealth (or riches) describes the givers, the gifts, and the gift results. This is a ministry to those who are rich [plousiois]. It is about sharing what God richly [plousiōs] supplies. It’s about sharing in such a way that makes the donors rich [ploutein] in beautiful good works.

Are donors to be ready/willing sharers? Yes. Are they to be joyful/abounding sharers? Yes. Are they to be sharers of abundance? Yes. Are they to be sharers of riches? Yes.

The goal is for rich Christians to be [einai] eu-sharers [eumetadotous]. Paul’s new eu-sharing word combines many ideas. Each appears separately in other scriptures. Eumetadotous just puts them all together. With this single word, Paul simultaneously references each outcome.

Inter-related outcomes

Eumetadotous incorporates multiple ideas. This is not just semantics. It’s also meaningful in a practical way. These outcomes are interrelated.

When donors recognizes that they are sharing from abundance, this leads to

When donors are fully prepared and ready to share, this leads to

When sharing is a joyful experience, this leads to

Each meaning of eu-sharing connects with the other meanings of eu-sharing:

Conversely, a missing piece leads to other missing pieces. Relying on the uncertainty of riches, rather than a richly providing God, leads to anxious hoarding. Donors who perceive scarcity and need in their life – rather than abundance – are unlikely to share willingly, joyfully, or richly. They will not be prepared or ready to share. Donors who are not prepared or ready to share are unlikely to share willingly, joyfully, or richly. Donors who have a joyless giving experience will not be ready to share again in the future.

Eumetadotous describes multiple simultaneous outcomes. It describes a person who is being a good sharer. It describes a person who is ready to joyfully share abundance.