ἀφιλάργυρος

Pronunciation Guide: ah-fee-LAR-gee-ross

Basic Definition

Strong’s G866: ἀφιλάργυρος (aphilargyros) describes a person who is “not loving money” or “free from the love of money.” This compound word literally means “without love of silver/money.” In biblical contexts, it refers to a character quality expected of spiritual leaders who demonstrate contentment with what they have rather than greed for financial gain. This virtue represents freedom from materialism and the ability to serve God without being controlled by financial motivations.

Etymology and Morphology

• Part of Speech: Adjective
• Origin: Compound Greek word
• Components: ἀ- (a-, negative prefix, “not”) + φιλάργυρος (philargyros, “money-loving”)
• Usage Context: Primarily used in New Testament teaching sections, particularly in pastoral epistles
• Root Connection: Related to ἄργυρος (argyros, “silver/money”) and φιλέω (phileo, “to love/have affection for”)

ἀφιλάργυρος Morphology:

• ἀφιλάργυρος (nominative masculine singular) – not loving money (describing a man)
• ἀφιλάργυρον (accusative masculine singular) – not loving money (as direct object)
• ἀφιλάργυροι (nominative masculine plural) – not loving money (describing multiple people)
• ἀφιλαργύρου (genitive masculine singular) – of one not loving money

Origin & History

The term ἀφιλάργυρος emerged during the Hellenistic period as Greek philosophy increasingly addressed ethical concerns about wealth and character. While the compound form is relatively rare in classical Greek literature, its components were well established. Aristotle, in his “Nicomachean Ethics,” discusses the proper relationship to material goods, though using different terminology. The negative quality φιλαργυρία (love of money) appears in philosophical discourse as something to be avoided by the virtuous person.

In the Septuagint, the specific compound ἀφιλάργυρος does not appear, but the concept of avoiding greed and the love of money is prevalent. For example, Proverbs contains numerous warnings about the dangers of pursuing wealth at the expense of wisdom and righteousness. The emergence of ἀφιλάργυρος in the New Testament reflects the growing Jewish and early Christian concern with proper attitudes toward material possessions in a Hellenized world where wealth was often associated with status and power.

Expanded Definitions & Translation Options

• Being content with one’s material possessions rather than constantly seeking more
• Demonstrating generosity and willingness to share resources with others
• Having one’s affections set on God and His kingdom rather than on material wealth
• Exhibiting freedom from the enslaving power of greed and avarice
• Showing trustworthiness in financial matters due to lack of selfish motivations

ἀφιλάργυρος Translation Options:

• Free from the love of money – Emphasizes the liberation aspect of not being controlled by materialistic desires
• Not money-loving – A direct literal translation preserving the negative prefix and compound structure
• Content – Highlights the positive result of not desiring more wealth than necessary
• Financially detached – Focuses on the emotional disconnection from material wealth
• Generous – Centers on the outward expression of someone who isn’t hoarding wealth for themselves

Biblical Usage

The term ἀφιλάργυρος appears only twice in the New Testament, both instances occurring in contexts describing the qualifications for spiritual leadership. In 1 Timothy, Paul establishes requirements for overseers (elders/bishops) in the early church, emphasizing that a leader must not be characterized by greed or financial dishonesty. The requirement appears alongside other character qualities such as sobriety, self-control, and hospitality, indicating that freedom from the love of money was considered essential for spiritual authority.

In Hebrews, the author expands this quality beyond leadership to the entire believing community, connecting it directly to contentment. This reveals that while specifically required of leaders, this virtue was considered important for all believers as part of their witness and spiritual growth. The rarity of the term coupled with its strategic placement in these passages underscores its significance in the early church’s understanding of godly character.

• “An overseer, then, must be… not loving money [ἀφιλάργυρος].” 1 Timothy 3:3
• “Make sure that your character is free from the love of money [ἀφιλάργυρος], being content with what you have.” Hebrews 13:5

Cultural Insights

In the first-century Greco-Roman world, attitudes toward wealth were complex and often contradictory. While philosophers like the Stoics and Cynics advocated simple living and detachment from material possessions, the prevailing culture celebrated wealth accumulation as a mark of divine favor and social prestige. Civic leaders often displayed their wealth through public buildings and benefactions, expecting honor and influence in return. This created a challenging environment for early Christians, who needed to navigate between participating in society and maintaining distinct values.

For the Jewish community, from which many early Christians came, wealth was traditionally seen as a blessing from God, but one that carried responsibility. The Torah established principles of generosity, care for the poor, and periodic redistribution of wealth through Jubilee laws. By the first century, rabbinic teachers frequently warned against greed, with one famous saying from Pirkei Avot (Ethics of the Fathers) stating: “Who is rich? One who is happy with his portion.” This Jewish background, combined with Yeshua’s extensive teachings on wealth and possessions, created the ethical framework within which ἀφιλάργυρος gained its significance in early Messianic communities.

Theological Significance

The quality of being ἀφιλάργυρος reflects a profound theological understanding of God’s character and kingdom values. When believers demonstrate freedom from the love of money, they reflect the generosity of God Himself, who gives freely and abundantly. Yeshua taught that “where your treasure is, there your heart will be also” (Matthew 6:21), revealing that our relationship with material possessions is fundamentally a spiritual issue that reveals the orientation of our hearts.

This virtue also embodies trust in God’s provision and faithfulness. When believers are content with what they have, they demonstrate faith that יהוה (Yahweh) will meet their needs according to His riches in glory. This contentment stands in stark contrast to the world’s perpetual dissatisfaction and constant striving for more. The Messiah exemplified this trait perfectly, becoming poor that we might become rich (2 Corinthians 8:9), demonstrating that true wealth is found in relationship with God, not in material abundance. Being ἀφιλάργυρος thus becomes not merely a moral virtue but a testimony to our faith in God’s sufficiency and the superior value of His kingdom.

Personal Application

Cultivating an ἀφιλάργυρος heart begins with honest self-examination about our relationship with money and possessions. We might ask ourselves: Does my spending reflect kingdom priorities? Am I generous when opportunities arise? Do I find my security in financial stability or in God? This introspection can reveal areas where the love of money may have subtly influenced our choices and attitudes.

Practical steps toward developing this virtue include practicing gratitude for what we already have, establishing giving as a regular spiritual discipline, and creating boundaries around consumption and debt. When we deliberately hold material possessions with an open hand rather than a clenched fist, we experience the freedom and joy that comes from being content in all circumstances, whether in abundance or in need. As Paul testified, this contentment is not natural but learned through dependence on the Messiah who strengthens us (Philippians 4:11-13).

Related Words

• φιλάργυρος (philargyros) (fee-LAR-gee-ross) – money-loving, greedy; the direct opposite of ἀφιλάργυρος, describing someone dominated by the desire for wealth. See G5366
• αὐτάρκης (autarkes) (ow-TAR-kays) – self-sufficient, content; closely related to the contentment aspect of being ἀφιλάργυρος, focusing on finding sufficiency in one’s current circumstances. See G842
• πλεονεξία (pleonexia) (pleh-on-ex-EE-ah) – greediness, covetousness; the negative condition that ἀφιλάργυρος overcomes, characterized by always wanting more than what is needed. See G4124
• ἐλευθερία (eleutheria) (el-yoo-ther-EE-ah) – freedom, liberty; connects to the liberating aspect of being free from the love of money, emphasizing the spiritual freedom this virtue provides. See G1657
• μεταδίδωμι (metadidomi) (met-ad-ID-oh-mee) – to share, impart; reflects the outward expression of someone who is ἀφιλάργυρος through generous giving to others. See G3330

Did you Know?

• During the time of the early church, false teachers and traveling philosophers often exploited religious teachings for financial gain, a practice strongly condemned in the New Testament. The emphasis on leaders being ἀφιλάργυρος served as a powerful distinction between authentic spiritual leadership and those who saw ministry as a path to wealth. This quality would have immediately signaled to early believers that their leaders were trustworthy stewards rather than opportunists.
• The concept behind ἀφιλάργυρος finds remarkable parallels in other ancient wisdom traditions. The Buddhist tradition speaks of “non-attachment,” Stoicism teaches “independence from external goods,” and Jewish wisdom literature repeatedly warns about the dangers of wealth. This cross-cultural recognition of the spiritual dangers of materialism points to a universal human struggle with allowing possessions to possess us. The biblical virtue offers a unique perspective by grounding freedom from the love of money not in philosophical detachment but in loving trust in God’s provision.
• The root word ἄργυρος (argyros) meaning “silver” gives us several modern English words, including “argent” (silvery white in heraldry) and “Argentina” (named for the silver deposits found there). The chemical element silver has the symbol Ag from its Latin name “argentum.” This linguistic connection reminds us that the biblical concept addresses not just an abstract idea of wealth but the concrete, tangible reality of money and its power to capture human affections.

Remember This

Being ἀφιλάργυρος is not about the absence of money but the presence of something greater—a heart so filled with the treasure of knowing the Messiah that material wealth loses its power to control, corrupt, or consume us.