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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