Survey of the Letters of Paul:  1 Timothy 6:9

But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. 

This section includes verses 9 and 10.

1 Timothy 6:9-10
9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

THE PERIL OF THE LOVE OF MONEY
1 Timothy 6:9–10

The paraphrase of the verse:

Those who wish to be rich fall into temptation and a snare, and into many senseless and harmful desires for the forbidden things, desires which swamp men in a sea of ruin and total loss in time and in eternity. For the love of money is a root from which all evils spring; and some, in their reaching out after it, have been sadly led astray, and have transfixed themselves with many pains.

HERE is one of the most misquoted sayings in the Bible. Scripture does not say that money is the root of all evil; it says that the love of money is the root of all evil. This is a truth of which the great classical thinkers were as conscious as the Christian teachers. ‘Love of money’, said the Greek philosopher Democritus, ‘is the metropolis of all evils.’ Seneca speaks of ‘the desire for that which does not belong to us, from which every evil of the mind springs’. ‘The love of money’, said the Cynic teacher Diogenes of Sinope, ‘is the mother of all evils.’ Philo, the Jewish writer, spoke of ‘love of money which is the starting-place of the greatest transgressions of the law’. The Greek writer Athenaeus, who lived in the second century, quotes a saying: ‘The belly’s pleasure is the beginning and root of all evil.’

Money in itself is neither good nor bad, but the love of it may lead to evil. With it, people may selfishly serve their own desires; with it, they may answer the cry of their neighbor's need. With it, they may advance the path of wrongdoing; with it, they may make it easier for other people to live as God meant them to do. Money is not itself an evil, but it is a great responsibility. It has power for good and power for evil. What then are the special dangers involved in the love of money?

(1) The desire for money tends to be a thirst which cannot be satisfied. There was a Roman proverbial saying that wealth is like sea water; far from quenching thirst, it intensifies it. The more we get, the more we want.

(2) The desire for wealth is founded on an illusion. It is founded on the desire for security; but wealth cannot buy security. It cannot buy health, nor real love, and it cannot preserve from sorrow and from death. The security which is founded on material things is doomed to failure.

(3) The desire for money tends to make people selfish. If they are driven by the desire for wealth, it is nothing to them that someone has to lose in order that they may gain. The desire for wealth fixes people’s thoughts upon self, and others become merely means or obstacles in the path to their own enrichment. True, that need not happen; but in fact it often does.

(4) Although the desire for wealth is based on the desire for security, it ends in nothing but anxiety. The more people have to keep, the more they have to lose, and the tendency is for them to be obsessed by the risk of loss. There is an old story about a peasant who performed a great service to a king, who rewarded him with a gift of much money. For a time, the man was thrilled; but the day came when he begged the king to take back his gift, for into his life had entered the hitherto unknown worry that he might lose what he had.

(5) The love of money may easily lead people into wrong ways of getting it, and therefore, in the end, into pain and remorse. That is true even physically. They may so drive their bodies in their passion to get that they ruin their health. They may discover too late what damage their desire has done to others and be saddled with remorse.

To seek to be independent and prudently to provide for the future is a Christian duty, but to make the love of money the driving force of life cannot ever be anything other than the most perilous of sins. ~Barclay commentary

Let us get into the other commentaries now.

First the Matthew Henry Concise:

Verses 8-10

The necessaries of life bound a true Christian's desires, and with these he will endeavour to be content. We see here the evil of covetousness. It is not said, they that are rich, but they will be rich; who place their happiness in wealth, and are eager and determined in the pursuit. Those that are such, give to Satan the opportunity of tempting them, leading them to use dishonest means, and other bad practices, to add to their gains. Also, leading into so many employments, and such a hurry of business, as leave no time or inclination for spiritual religion; leading to connections that draw into sin and folly. What sins will not men be drawn into by the love of money! People may have money, and yet not love it; but if they love it, this will push them on to all evil. Every sort of wickedness and vice, in one way or another, grows from the love of money. We cannot look around without perceiving many proofs of this, especially in a day of outward prosperity, great expenses, and loose profession. ~ Matthew Henry Concise

Now the main Matthew Henry commentary and beginning in verse 9. Actually breaking into their commentary on verses 6-12.  The text is similar to the Concise version.

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, 1 Timothy 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, 1 Timothy 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, 2 Timothy 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.

Quoted verse:
2 Timothy 4:10  ...Demas forsaking Paul
For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.

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 [causing great harm; destructive] 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 [the Kingdom] 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, 2 Corinthians 10:3, 2 Corinthians 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, Revelation 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. ~Matthew Henry

Quoted verses:
2 Corinthians 10:3-4 ...our warfare is not carnal.
3 For though we walk in the flesh, we do not war after the flesh:
4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)

Revelation 3:11 ...holding fast your faith
Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.

Now to the commentaries that deal in the specific phrases of the verse.

This verse is roughly in five phrases, though you will see some commentaries breaking it down into several words and phrases.

1] But they that will be rich
2] Fall into temptation
3] And a snare
4] And into many foolish and hurtful lusts
5] Which drown men in destruction and perdition


1] But they that will be rich

But hey that will be rich (οἱ βουλόμενοι πλουτεῖν) - Better, they that desire to be rich. It is not the possession of riches, but the love of them that leads men into temptation. ~Vincent's Word Studies

But they that will be rich. Who have set their heart on riches. ~People's New Testament

But they that will be rich - Further to enforce the duty of contentment, the apostle refers to some of the evils which necessarily attend a desire to be rich. Those evils have been so great and uniform in all ages, and are so necessary accompaniments of that desire, that, even amidst many inconveniences which may attend the opposite condition, we should he contented with our lot. Indeed, if we could see all, it would only be necessary to see the evils which the desire of wealth produces in the world, to make us contented with a most lowly condition of life. Perhaps nothing more would be necessary to make a poor man satisfied with his lot, and grateful for it, than to be acquainted with the perplexities and cares of a rich man. There is more emphasis to be placed on the word will, here, in the phrase, “will be rich,” than might be supposed from our translation. It is not the sign of the future tense, but implies an actual “purpose” or “design” to become rich - οἱ βουλόμενοι hoi boulomenoi. The reference is to those in whom this becomes the object of earnest desire, and who lay their plans for it. ~Barnes Notes

But they that will be rich - Οἱ δε βουλομενοι πλουτειν. The words are emphatic, and refer to persons who are determined to get riches; who make this their object and aim in life; who live to get money; who get all they can, save all they can, and keep all they get; and yet are apprehensive of no danger, because they seek to be rich by honest means; for it is likely that the apostle does not refer to those who wish to get riches by robbery, plunder, extortion, etc.

By the term rich it is very likely that the apostle refers to what he had said above: Having food and raiment, let us be therewith content. He that has more than these is rich in the sense in which the apostle uses the term. ~Adam Clarke

But they that will be rich - Not they that are rich; for some rich men are good men; and do much good with their riches; and are as free from temptations and snares, and foolish and hurtful lusts, as other persons, as Abraham, Joseph of Arimathea, Gaius, and others were; but such that would be rich, who labour after, make haste for it, and are resolved upon it, at any rate, right or wrong, as there be thousands, who never attain to it; so that the apostle does not point at rich men particularly, but at such who are determined to be rich, whether they ever are so or not: these...[next phrase]. ~John Gill

2] Fall into temptation

Fall into temptation - That is, they are tempted to do wicked things in order to accomplish their purposes. It is extremely difficult to cherish the desire to be rich, as the leading purpose of the soul, and to he an honest man. ~Barnes Notes

3] And a snare

And a snare - Birds are taken in a snare, and wild beasts were formerly; see Job 18:8-9. The net was sprung suddenly upon them, and they could not escape. The idea here is, that they who have this desire become so entangled, that they cannot easily escape. They become involved in the meshes of worldliness and sin; their movements are so fettered by cares, and inordinate desires, and by artificial needs, that they are no longer freemen. They become so involved in these things, that they cannot well break away from them if they would; compare Proverbs 28:20. ~Barnes Notes

Quoted verses:
Job 18:8-9
8 For he is cast into a net by his own feet, and he walketh upon a snare.
9 The gin shall take him by the heel, and the robber shall prevail against him.

Proverbs 28:20
A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent.

Fall into temptation and a snare - Του διαβολου, Of the devil, is added by D*FG, Vulgate, Itala, and many of the fathers. It is in consequence of the temptation of the devil that they have determined to be rich; this temptation once received, others quickly succeed: and when they have swallowed down the temptation to the thing, then they drink in a thousand temptations to the means; and all these lead them εις παγιδα, into an unforeseen and concealed trap. Παγις signifies a net, trap, gin, snare, spring, or pit dug in the ground filled with sharp stakes, and slightly covered over; so that when a man, or any animal, steps upon it, he tumbles in, and is taken or destroyed. Such a snare is that into which those who will be rich must necessarily fall. But who will believe this? ~Adam Clarke

Fall into temptation - not in such sense in which the phrase is used in James 1:2 but in such sense as Christ uses it, Matthew 6:13 namely, a falling into temptation to sin, so as to be drawn away by it, and overcome with it:

And a snare - the Vulgate Latin version reads, "the snare of the devil", which perhaps is taken from 1 Timothy 3:7, and though this seems not to be the genuine reading, yet it may give the true sense: Satan may be compared to a fowler; his temptations to sin are his nets and snares; and they that will be rich, are the birds that are caught and entangled therein, out of which sometimes it is impracticable to extricate themselves: ~John Gill

Quoted verses
James 1:2  ...the commentary stating that this is not the sense of "snare" in our verse today
My brethren, count it all joy when ye fall into divers temptations;

Matthew 6:13  ...we see the contrast from James 1:2 here
And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

4] And into many foolish and hurtful lusts

Foolish - not understanding; a want of proper application of the moral judgment or perception. ~Vincent's Word Studies

And into many foolish and hurtful lusts - Desires, such as the love of wealth creates. They are foolish - as being not such as an intelligent and [Kingdom-bound] being should pursue; and they are hurtful - as being injurious to morals, to health, and to the soul. Among those desires, are the fondness for display; for a magnificent dwelling, a train of menials [servants], and a splendid equipage [equipment or furnishings]; for sumptuous living, feasting, the social glass, company, and riotous dissipation [wasteful expenditure or consumption; indulgence in sensual pleasure with intemperance]. ~Barnes Notes

And into many foolish and hurtful lusts - The whole conduct of such a person is a tissue of folly; scraping, gathering, and heaping up riches, and scarcely affording to take the necessaries of life out of them for himself. These lusts or desires are not only foolish, but they are hurtful; the mind is debased and narrowed by them; benevolent and generous feelings become extinct; charity perishes; and selfishness, the last and lowest principle in mental degradation, absorbs the soul; for these foolish and hurtful lusts drown men in destruction and perdition - the soul is destroyed by them here, and brought through them into a state of perdition hereafter. The apostle considers these persons like mariners in a storm; by the concurrence of winds, waves, and tide, they are violently driven among the rocks, the vessel is dashed to pieces, and in a moment they are all engulfed in the great deep! Such is the lot and unavoidable catastrophe of them that will be rich, even though they should strive to accomplish their desires by means the most rigidly honest. ~Adam Clarke

And into many foolish and hurtful lusts - carnal and worldly lusts, the lusts of the flesh, the lust of the eye, and the pride of life, which are the things that are in the world and draw the affections to them; yea, what sin is there but such persons may, and do fall into; as defrauding of the neighbour, oppressing the poor, lying, perjury, theft, murder, rapine, violence, and injustice of every kind? so that they may be said to be "many", and some of them are "foolish". All sin is folly, and every wicked man is a foolish one, and acts a part quite contrary to reason; but some evil ways are notoriously silly, weak and foolish, and which they that will be rich make use of to get money; though others of them are sly and artful enough, and all of them are "hurtful" to their credit and reputation, or to the health of their bodies, and especially to the welfare of their [Kingdom-seeking] souls. So the phrase יצריהון טפשא, "their foolish lust", is used by the Targumist in Ezekiel 20:25 and the corruption of nature in general is by the Jews called the old and foolish king, in Ecclesiastes 4:13. They ask (p),

"why is he called a king? because all obey him; why is he called old? because he is joined to him (a man) from his birth to his old age; and why is he called כסיל, "foolish?" because he teaches him an evil way, which he knows not how to warn him of again.''  ~John Gill

Quoted verses:
Ezekiel 20:25
Wherefore I gave them also statutes that were not good, and judgments whereby they should not live;

Ecclesiastes 4:13
Better is a poor and a wise child than an old and foolish king, who will no more be admonished.

5] Which drown men in destruction and perdition

Which drown men in destruction and perdition - The word which is here rendered, “drown” - βυθίζω buthizō - means, to “sink in the” deep, or, “to cause to sink;” and the meaning here is, that they become submerged as a ship that sinks. The idea of drowning is not properly that of the apostle, but the image is that of a wreck, where a ship and all that is in it go down together. The destruction is complete. There is a total ruin of happiness, of virtue, of reputation, and of the soul. The ruling desire to be rich leads on a train of follies which ruins everything here, and hereafter. How many of the human family have thus been destroyed! ~Barnes Notes

Let us finish with some quotes on greed for money and at least one on contentment.

There is a sufficiency in the world for man's need but not for man's greed. ~Gandhi

Greed is a bottomless pit which exhausts the person in an endless effort to satisfy the need without ever reaching satisfaction.

The covetous man is always in want.

Successful people are always looking for opportunities to help others. Unsuccessful people are always asking, "What's in it for me?"

One of the weaknesses of our age is our apparent inability to distinguish our needs from our greeds.

Poor and content is rich, and rich enough. ~William Shakespeare

The best feeling in the world is realizing that you're perfectly happy without the thing you thought you needed.

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