Godliness

Hastings' Dictionary of the New Testament

This word appears in the English Versionof the NT as the translation of the Gr. εὐσέβεια ( 1 Timothy 2:2;  1 Timothy 3:16;  1 Timothy 4:7-8,  2 Timothy 3:5,  Titus 1:1,  2 Peter 1:3;  2 Peter 1:6-7;  2 Peter 3:11, also  Acts 3:12 Revised Version). In  1 Timothy 2:10 it translates θεοσέβεια. Cf. also 2 Clem. xix. 1 (εὐσέβεια), xx. 4. (θεοσέβεια). ‘εὐσέβεια is a more general word than θεοσέβεια, and is almost equivalent to the Latin pietas , due esteem of superiors, whether human or Divine, while θεοσέβεια is restricted to God as its object. However, in the NT εὐσέβεια always has reference to God’ (J. H. Bernard, The Pastoral Epistles [Camb. Greek Test., 1899], p. 39f.).

It will be seen from the above references that the word εὐσέβεια (θεοσέβεια) is particularly characteristic of the Pastoral Epistles, H. J. Holtzmann speaks of the idea represented by it as one of the most individual ideas of these letters, and points out that its appearance in them (cf. also εὐσεβῶς ζῆν [ 2 Timothy 3:12,  Titus 2:12]) is connected with the recession of the one-sidedly religious interest of the great Pauline Epistles (Gal., Romans , 1 and 2 Cor.), and the coming to the front of an ethical conception of the business of life (see his NT Theol . 2, Tübingen, 1911, ii. 306). In the original Paulinism the supreme stress lies on the religious relation to God, and the central idea is that of justification by faith; while the ethical note is struck only in the second place, and in connexion with the peculiar Pauline mysticism. The Christian united to Christ in His Death and Resurrection is a new man, and must accordingly live as such. In the Pastoral Epistles, however, it is justification by faith and the specifically religious relation to God which are in the background; while the ethical demand of Christianity comes to the front in connexion with a fresh idea-that of adhesion to the Church, its doctrine and practice. It is just this latter point of view as a whole which is summed up in the word εὐσέβεια. ‘It is above all significant of the tendency of our epistles, that this conception serves to gather up in one both of these hues, in which the entire thought and effort of the author moves, viz. the ecclesiastical and the practical character of the type of religion recommended by him (Holtzmann, loc, cit .). On the one hand, therefore, godliness, as adhesion to the Church, appears as guaranteeing true doctrine (the teaching which is according to godliness [ 1 Timothy 3:16], the knowledge of the truth which is according to godliness [ 1 Timothy 1:1], the mystery of godliness [ 1 Timothy 3:16]; cf. Ap. Const . iii. 5: κατηχεῖσθαι τὰ τῆς εὐσεβείας δόγματα). On the other hand, godliness evidences itself in good works and a life without reproach ( 1 Timothy 2:2;  1 Timothy 4:7). It is in fact because of the practical and ethical character of Christianity that its doctrine in opposition to the heretical speculations of Gnosis is sound speech ( Titus 2:8), sound teaching ( 1 Timothy 6:3,  2 Timothy 1:13,  Titus 1:9;  Titus 2:1), sound words ( 1 Timothy 1:10,  2 Timothy 4:3); cf. ‘to be sound in the faith’ ( Titus 1:13;  Titus 2:2). On all this see Holtzmann, op. cit.

Holtzmann, of course, dues not accept the Pauline authorship of the Pastoral Epistles. Bernard, who does, says that the group of words connected with εὐσέβεια was within St. Paul’s sphere of knowledge, as they are all found in the Septuagintand are common in Greek literature; as a matter of fact, too, St. Paul uses the corresponding forms ἀσέβεια and ἀσεβής in Romans. ‘But why he should not have used them before and yet should use them so often in these latest letters is among the unsolved problems of the phraseology of the Pastorals, although corresponding literary phenomena have been often observed’ ( op. cit. p. 39), The problem created by the use of these words is, however, only a part of the larger problem of the whole change in thought and atmosphere which has taken place between the ‘Hauptbriefe’ and the Pastoral Epistles (see the writer’s Man, Sin, and Salvation , London, 1908, pp. 137-140).

In conclusion, it may be observed, and it has a bearing on the question of the authorship of the Pastorals, that the idea of ‘godliness’ serves to hind these letters together with the certainly late and unauthentic 2 Peter , 2 Clement. In 2 Pet., moreover, εὐσέβεια serves to denote, just as in the Pastorals, the religion of the Church, in opposition to that of a heretical Gnosis (1:16; 2:1f.).

Robert S. Franks.

Holman Bible Dictionary

eusebeia Eusebeia dikaiosyne   Acts 3:12  Acts 10:2 10:7 Acts 17:23

Only 1,2Timothy, Titus, and 2Peter use words with the euseb- root for Christian piety. Individuals can be trained in godliness (  1 Timothy 4:7 ). Godly teaching ( 1 Timothy 6:3 ) is that which results in godly lives ( Titus 1:1 ). False teachers sought to make their godliness a source of financial gain ( 1 Timothy 6:5 ). When “godliness” appears in lists with other virtues, it perhaps retains its earlier sense of respect for God and divinely ordained institutions ( 1 Timothy 6:11;  Titus 2:12;  2 Peter 1:3-7 ). The form of godliness lacking the power of godliness ( 2 Timothy 3:5 ) likely refers to professed godliness that failed to shape moral lives since the profession was not accompanied by a vital relationship with God.

Charles Buck Theological Dictionary

Strictly taken, is right worship or devotion; but in general it imports the whole of practical religion,  1 Timothy 4:8 .  2 Peter 1:6 . It is difficult, as Saurin observes, to include an adequate idea of it in what is called a definition. "It supposes knowledge, veneration, affection, dependence, submission, gratitude, and obedience; or it may be reduced to these four ideas; knowledge in the mind, by which it is distinguished from the visions of the superstitious; rectitude in the conscience, that distinguishes it from hypocrisy; sacrifice in the life, or renunciation of the world, by which it is distinguished from the unmeaning obedience of him who goes as a happy constitution leads him; and, lastly, zeal in the heart, which differs from the languishing emotions of the lukewarm." The advantages of this disposition, are honour, peace, safety, usefulness, support in death, and prospect of glory; or, as the apostle sums up all in a few words, "It is profitable unto all things, having the promise of the life that now is, and of that which is to come, "  1 Timothy 4:8 . Saurin's Serm. vol. 5: ser. 3. Eng. trans.; Barrow's Works, vol. 1: p. 9.; Scott's Christian Life: Scougall's Life of God in the Soul of Man.

Morrish Bible Dictionary

1. θεοσέβεια, 'worship or reverence of God,' 'reverential fear of God.'  1 Timothy 2:10 . The same word is used in the LXX for 'the fear of God' in  Genesis 20:11 , and for 'the fear of the Lord' in  Job 28:28 .

2. εὐσέβεια, from 'to worship well,' hence piety towards God. The word 'piety' seems to suit all the passages where the Greek word occurs.  Acts 3:12;  1 Timothy 2:2;  1 Timothy 3:16;  1 Timothy 4:7,8;  1 Timothy 6:3,5,6,11;  2 Timothy 3:5;  Titus 1:1;  2 Peter 1:3,6,7;  2 Peter 3:11 .

King James Dictionary

GOD'LINESS, n. from godly. Piety belief in God, and reverence for his character and laws.

1. A religious life a careful observance of the laws of God and performance of religious duties, proceeding from love and reverence for the divine character and commands christian obedience.

Godliness is profitable unto all things.  1 Timothy 4 .

2. Revelation the system of christianity.

Without controversy, great is the mystery of godliness

God was manifest in the flesh.  50Tim 3

Watson's Biblical & Theological Dictionary

strictly taken, signifies right worship, or devotion; but, in general, it imports the whole of practical religion,  1 Timothy 4:8;  2 Peter 1:6 .

Easton's Bible Dictionary

 1 Timothy 4:8 2 Peter 1:6 1 Timothy 3:16

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

strictly taken, in right worship or devotion, but in general it imports the whole of practical religion ( 1 Timothy 4:8;  2 Peter 1:6). It is difficulte, as Saurin observes, to include an adequate idea of it in what is called a definition. "It supposes knowledge, veneration, affection, dependence, submission, gratitude, and obedience; or it may be reduced to these four ideas: Knowledge in the mind, by which it is distinguished from the visions of the superstitious; rectitude in the conscience, that distinguishes it from hypocrisy; Sacrifice in the life, or renunciation of the world, by which it is distinguished from the unmeaning obedience of him who goes as a happy constitutions leads him; and, lastly, Zeal in the heart, which differs from the languishing emotions of the lukewarm." The advantages of this disposition are honor, peace, safety, usefulness, support in death, and prospect of glory; or, as the apostle sums up all in a few words, "It is profitable unto All Things, having the promise of the life that now is, and of that which is to come" ( 1 Timothy 4:8). In  1 Timothy 3:16, it means the substance of revealed religion as furnished in the various particulars enumerated. — Barrow, Works, 1:9; Scott, Christ. Life; Scougal, Life of God in the Soul of Man; Saurin, Sermons, Engl. trans. 5, serm. 3.