1Ti 6:7-11 | Barnes | STEP | Verse 7. For we brought nothing into this world , etc. A sentiment very similar to this occurs in ; and it would seem probable that the apostle had that passage in his eye. . Numerous expressions of this kind occur in the classic writers. See Wetstein, in loc ., and Pricaeus, in loc ., in the Critici Sacri. Of the truth of what is here said, there can be nothing more obvious. It is apparent to all. We bring no property with us into the world; no clothing, no jewels, no gold; and it is equally clear that we can take nothing with us when we leave the earth. Our coming into the world introduces no additional property to that which the race before possessed, and our going from the world removes none that we may have helped the race to accumulate. This is said by the apostle as an obvious reason why we should be contented if our actual wants are supplied; for this is really all that we need, and all that the world is toiling for. We can carry nothing out . Comp. . "For when he [the rich man] dieth, he shall carry nothing away; his glory shall not descend after him." (b) "it is certain"

1 Timothy 6:7-11

Verse 7. For we brought nothing into this world, etc. A sentiment very similar to this occurs in Job 1:21; and it would seem probable that the apostle had that passage in his eye. Job 1:21. Numerous expressions of this kind occur in the classic writers. See Wetstein, in loc., and Pricaeus, in loc., in the Critici Sacri. Of the truth of what is here said, there can be nothing more obvious. It is apparent to all. We bring no property with us into the world; no clothing, no jewels, no gold; and it is equally clear that we can take nothing with us when we leave the earth. Our coming into the world introduces no additional property to that which the race before possessed, and our going from the world removes none that we may have helped the race to accumulate. This is said by the apostle as an obvious reason why we should be contented if our actual wants are supplied; for this is really all that we need, and all that the world is toiling for.

We can carry nothing out. Comp. Ps 49:17. "For when he [the rich man] dieth, he shall carry nothing away; his glory shall not descend after him."

(b) "it is certain" Ps 49:17 Verse 8. And having food and raiment. "Food and raiment," here, seem to be used to denote supplies for our wants in general. It is not uncommon to denote the whole by a part, and as these are the principal things which we really need, and without which life could not be sustained, the apostle uses the phrase to denote all that is really necessary for us. We cannot suppose that he would forbid a desire of a comfortable habitation, or of the means of knowledge, or of conveniences for worshipping God, etc. The idea is, that having those things which meet the actual necessities of our nature, and save us from distress, we should not strive after "uncertain riches," or make wealth the object of our anxious pursuit. Php 4:11, Php 4:12. Verse 9. 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 be 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-- οιβουλομενοι. The reference is to those in whom this becomes the object of earnest desire, and who lay their plans for it.

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 be all honest man.

And a snare. Birds are taken in a snare, and wild beasts were formerly. Job 18:8, Job 18:9. 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 lettered by cares, and inordinate desires, and by artificial wants, that they are no longer freemen. They become so involved in these things, that they cannot well break away from them if they would. Comp. Prov 28:20.

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 immortal 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, and a splendid equipage; for sumptuous living, feasting, the social glass, company, and riotous dissipation.

Which drown men in destruction and perdition. The word which is here rendered, drown βυθιζω 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!

(a) "will be rich" Prov 28:20 (*) "lusts" "been seduced" Verse 10. For the love of money is the root of all evil. That is, of all kinds of evil. This is evidently not to be understood as literally true, for there are evils which cannot be traced to the love of money --the evils growing out of ambition, and intemperance, and debasing lusts, and of the hatred of God and of goodness. The expression here is evidently a popular saying--" all sorts of evils grow out of the love of money." Similar expressions often occur in the classic writers. See Wetstein, in loc., and numerous examples quoted by Pricaeus. Of the truth of this, no one can doubt. No small part of the crimes of the world can be traced to the love of gold. But it deserves to be remarked here, that the apostle does not say that "money is the root of all evil," or that it is an evil at all. It is the 'love' of it which is the source of evil.

Which while some coveted after. That is, some who were professing Christians. The apostle is, doubtless, referring to persons whose history was known to Timothy, and warning him, and teaching him to warn others, by their example.

They have erred from the faith. Marg., been seduced. The Greek is, they have been led astray from; that is, they have been so deceived, as to depart from the faith. The notion of deception or delusion is in the word, and the sense is, that, deceived by the promises held out by the prospect of wealth, they have apostatized from the faith. It is not implied of necessity that they were ever real Christians. They have been led off from truth and duty, and from all the hopes and joys which religion would have imparted.

And have pierced themselves through with many sorrows. With such sorrows as remorse, and painful reflections on their folly, and the apprehension of future wrath. Too late they see that they have thrown away the hopes of religion for that which is at best unworthy the pursuit of an immortal mind; which leads them on to a life of wickedness; which fails of imparting what it promised when its pursuit is successful; and which, in the great majority of instances, disappoints its votaries in respect to its attainment. The word rendered "pierced themselves through"--περιεπειραν--occurs nowhere else in the New Testament, and is a word whose force and emphasis cannot be well expressed in a translation. It is from πειρω, and is made more emphatic by the addition of the preposition περι. The word πειρω, peiro, means, properly, to pierce through from one end to another, and is applied to meat that is pierced through by the spit when it is to be roasted (Passow;) then it means, to pierce through and through. The addition of the preposition (περι) to the word, conveys the idea of doing this all round; of piercing everywhere. It was not a single thrust which was made, but they are gashed all round with penetrating wounds. Such is the effect on those who cast off religion for the sake of gold. None can avoid these consequences who do this. Every man is in the hands of a holy and just God, and sooner or later he must feel the effects of his sin and folly.

(b) "love of money" Ex 23:8 (1) "erred" "been seduced" Verse 11. But thou, 0 man of God, flee these things. These allurements of wealth, and these sad consequences which the love of gold produces.

But follow after righteousness, etc. Make these the grand object of your pursuit. On the virtues here enumerated, Gal 5:22; Gal 5:23.