1 Timothy 6:17
Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God, who gives us richly all things to enjoy;
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EXPOSITORY (ENGLISH BIBLE)
(17) Charge them that are rich.—Paul had traced up the error of the false teachers—against whose work and influence he had so earnestly warned Timothy—to covetousness, to an unholy love of money; he then spoke of this unhappy covetousness—this greed of gain, this wish to be rich—as the root of every evil. From this fatal snare he warned the “man of God” to flee, bidding him take courage in the high service to which he was dedicated, and to be fearless of all consequences, for he served the King of kings. But in the congregations of Ephesus there were many, owing to birth or to other circumstances, already rich and powerful, already in the possession of gold and rank, in varied degrees. Before closing the letter to the chief pastor, Timothy, he must add a word of encouragement and also of special warning to these. Above all things he would have no mistake as to his meaning: the wish to be rich was a sure root of error and of evil, but the being rich was a very different thing; this class was surrounded, indeed, with special perils, but still, even “as rich” they might serve God faithfully. So in his charge to them he commands them not to strip themselves of their wealth, but to use it wisely, generously.

In this world.—The Greek word rendered “world” signifies, in its literal sense, age, and includes the period which closes with the second coming of the Lord. Now, as St; Paul had just made a reference to the probable speedy coming of the Lord in judgment in Timothy’s lifetime, the words “the rich in this world” have a special signification. Very fleeting indeed will be those riches of which their possessors were so foolishly proud [be not high-minded, St. Paul urges]; these riches were a possession always terminable with life—possibly, let them bear in mind, much sooner.

Nor trust in uncertain riches.—The literal translation of the Greek here is more forcible—“nor trust in the uncertainty of riches.” Uncertainty—for (1) the very duration of life, even for a day, is uncertain; and (2) the numberless accidents of life—in war, for instance, and commerce—are perpetually reminding us of the shifting nature of these earthly possessions.

But in the living God, who giveth us richly all things to enjoy.—The Greek word rendered “living” does not occur in the more ancient authorities. Its removal from the text in nowise alters the sense of the passage. The rich should set their affections and place their trust, not in these uncertain riches, but in God, the bestower of them, who wills, too, that His creatures should find pleasure in these His gifts—given to us to enjoy.

This is another of the many sayings of the old man St. Paul, in which he urges on the people of God, that their kind Master in heaven not only allows men reasonable pleasures and gratifications, but even Himself abundantly provides such for them.

1 Timothy 6:17-19. What follows seems to be a kind of postscript. Charge them that are rich in this world — Rich in such beggarly riches as this world affords. For the clause, εν τω νυν αιωνι, seems evidently to be added to extenuate the value of riches, which extend only to this transitory and precarious world, and cannot attend us into the other; nor, if they did, could at all influence our happiness there; that they be not high-minded — That they do not think better of themselves on account of their money, or any thing it can purchase. But, alas! who regards this advice? Nor trust in uncertain riches — Which they may lose in an hour, either for happiness or defence. Those who place their happiness in the enjoyment of sensual pleasure, or in the possession of the conveniences and elegancies of life, naturally trust to their riches for their happiness, because by their money they can procure these things; and thus they become dead to all sense of their dependance on God and his providence for their happiness. But in the living God — All the rest is dead clay; who giveth us — As it were, holding them out in his hand; richly — Freely, plentifully; all things — Which we have; to enjoy — As his gift, in him and for him. When we use them thus, we do indeed enjoy all things. That they do good — Make this their daily employ; that they be rich — That they abound; in good works — To their utmost ability; ready to distribute — Singly, to particular persons; willing to communicate — To join in all public works of benevolence and beneficence. These advices clearly show that there was not, at this time, a community of goods among Christians in general: for in that case there could have been no room for the exhortation here given, and the distinction on which it is founded. Laying up in store for themselves a good foundation — Hereby manifesting the truth of their faith in Christ, and in the promises of his gospel, and the genuineness of their love to God and mankind, and thereby proving that they are united to Christ, and made heirs through him of the heavenly inheritance; and, by bringing forth these fruits of righteousness, obtain for themselves, from the free mercy of God in Christ, an everlasting and abundant reward; that they may lay hold on eternal life — This cannot be done by alms-deeds, or any good works that we can perform; which are all so defective, that they have need of a pardon, instead of being sufficient to procure for us eternal life. They, however, when performed, as here directed, both manifest the reality of our grace, and come up for a memorial before God, Acts 10:4; and while they are, through Christ Jesus, to the praise and glory of God, (Php 1:11,) shall assuredly meet with an ample recompense from Him who is not unfaithful to forget that work and labour of love which his children thus show to his name, Hebrews 6:10; Galatians 6:9.6:17-21 Being rich in this world is wholly different from being rich towards God. Nothing is more uncertain than worldly wealth. Those who are rich, must see that God gives them their riches; and he only can give to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. What is the best estate worth, more than as it gives opportunity of doing the more good? Showing faith in Christ by fruits of love, let us lay hold on eternal life, when the self-indulgent, covetous, and ungodly around, lift up their eyes in torment. That learning which opposes the truth of the gospel, is not true science, or real knowledge, or it would approve the gospel, and consent to it. Those who advance reason above faith, are in danger of leaving faith. Grace includes all that is good, and grace is an earnest, a beginning of glory; wherever God gives grace, he will give glory.Charge them that are rich in this world, that they be not high-minded - One of the evils to which they are particularly exposed. The idea is, that they should not value themselves on account of their wealth, or look down with pride and arrogance on their inferiors. They should not suppose that they are any better people or any nearer heaven, because they are wealthy. Property really makes no distinction in the great things that pertain to character and salvation, It does not necessarily make one wise, or learned, or great, or good. In all these things, the man who has not wealth may be vastly the superior of him who has; and for so slight and unimportant a distinction as gold can confer, no man should be proud. Besides, let such a man reflect that his property is the gift of God; that he is made rich because God has chosen to arrange things so that he should be; that it is not primarily owing to any skill or wisdom which he has; that his property only increases his responsibility, and that it must all soon be left, and he be as poor as the "beggar that lies at his gate;" and he will see ample reason why he should not be proud.

Nor trust in uncertain riches - Margin, "The uncertainty of." The margin expresses the meaning of the Greek more accurately than the text, but the sense is not materially varied. Riches are uncertain because they may soon be taken away. No dependence can be placed on them in the emergencies of life. He who is rich today, has no security that he will be tomorrow; and if he shall be rich tomorrow, he has no certainty that his riches will meet his necessities then. A man whose house is in flames, or who is shipwrecked, or whose child lies dying, or who is himself in the agonizes of death, can derive no advantage from the fact that he is richer than other people; see notes on Luke 12:16-21. That against which Paul here directs Timothy to caution the rich, is that to which they are most exposed. A man who is rich, is very liable to "trust" in His riches, and to suppose that he needs nothing more; compare Luke 12:19. He feels that he is not dependent on his fellow-men, and he is very likely to feel that he is not dependent on God. It is for this cause that God has recorded so many solemn declarations in his word respecting the instability of riches (compare Proverbs 23:5), and that he is furnishing so many instructive lessons in his providence, showing how easily riches may suddenly vanish away.

But in the living God -

(1) He is able to supply all our needs, and to do for us what riches cannot do; and,

(2) he never changes, or leaves those who put their trust in him. He is able to meet our needs if in the flames, or in a storm at sea, or when a friend dies, or when we lie down on a bed of death, or wherever we may be in the eternal world.

Who giveth us richly all things to enjoy - The meaning of this seems to be, that God permits us to enjoy everything. Everything in the works of creation and redemption he has given to man for his happiness, and he should therefore trust in him. He has not merely given wealth for the comfort of people, but he has given everything, and he on whom so many and so great blessings have been bestowed for his comfort, should trust in the great Benefactor himself, and not rely merely on one of his gifts; compare notes on 1 Corinthians 3:21-23.

17. Resuming the subject from above, 1Ti 6:5, 10. The immortality of God, alone rich in glory, and of His people through Him, is opposed to the lust of money (compare 1Ti 6:14-16). From speaking of the desire to be rich, he here passes to those who are rich: (1) What ought to be their disposition; (2) What use they ought to make of their riches, and, (3) The consequences of their so using them.

rich in this world—contrasted with the riches of the future kingdom to be the portion of believers at Christ's "appearing," 1Ti 6:14.

high-minded—often the character of the rich (see Ro 12:16).

trust—Greek, "to have their trust resting."

in … in—rather, "upon … upon," as the oldest manuscripts.

uncertain riches—rather as Greek, "the uncertainty of riches." They who rest their trust on riches, rest trust on uncertainty itself (Pr 23:5). Now they belong to one person, now to another, and that which has many masters is possessed by none [Theodoret].

living God—The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [Calvin].

who giveth—Greek, "affordeth."

all things richly—temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (Pr 10:22; 2Pe 1:3).

to enjoy—Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust (1Ti 4:3). Enjoyment consists in giving, not in holding fast. Non-employment should be far removed, as from man, so from his resources (Jas 5:2, 3) [Bengel].

Charge them that are rich in this world: those that are rich in grace, and the good things of another life, need not this charge; but there are divers at Ephesus who have great estates in goods, or houses, or lands, and but poor in gracious habits, charge them.

That they be not highminded; that their riches do not lift them up into a high conceit or opinion of themselves, which worldly riches often do.

Nor trust in uncertain riches; and that they repose no confidence in them, making them their strong city, Proverbs 10:15, as if they could secure them from evil, or make them happy.

But in the living God; but let them repose their trust in God, who hath life in himself, giveth life unto all other things, and liveth for ever.

Who giveth us richly all things to enjoy; and is he who gives us all we have, though it be bought with our penny. Charge them that are rich in this world,.... Or in the things of this world. The Arabic version reads, "in this present world": in distinction from the world to come: some are poor in this world, and rich in another; others are rich in this world, and poor, and wretched, and miserable in the world to come: some are rich in both worlds, and such were at least some of those the apostle here refers to, who were members of the church at Ephesus, which was a rich city, and some rich men in it were called by the grace of God; and to distinguish these from others, who, though poor in this world, were rich in grace and in spiritual gifts, he so calls them; as well as to observe that their riches were like the world they were in, deceitful, empty, unsatisfying, and perishing: these the apostle would have not only spoke to, instructed, exhorted, and entreated, but strictly charged and commanded, without paying any regard to their worldly grandeur and riches,

that they be not high minded; the Ethiopic version reads, "that they be not lifted up in this world"; with their wealth and worldly substance, and look down from the height of their honour and riches with contempt upon the poor, entertaining high thoughts of themselves, as if their bodies were of another matter and make, when they have all one Maker, are of one blood, and of the earth, earthly, and must return to it; or as if their souls were more large and capacious, and they were wiser and more knowing, whereas riches are not always to men of understanding, a fool may be rich, and a wise man poor; or as if they were the peculiar favourites of heaven, when, for the most part, God chooses and calls the poor of this world; or as if others were unworthy of their looks, company, and conversation. Riches produce pride; rich men are apt to be proud of themselves, and despise others; and therefore this evil is taken notice of, as what they are to be cautioned against, and charged to the contrary:

nor trust in uncertain riches; or "in the uncertainty of riches"; they are here today, and gone tomorrow; no man that is possessed of them can be sure of them a moment; they make themselves wings and flee away; he that gives them, can take them away at pleasure: and there are various ways by which they are suddenly, and at once taken from the owners of them; as by loss in trade, by shipwreck, by inundations, by fire, by thieves, &c, and yet men are apt to promise themselves a continuance of them, and to have their dependence upon them, and place their trust and confidence in them, yea, even good men; and that very much to the neglect of, and disregard to the providence of God, which is always best and safest in every circumstance and station of life to depend upon, as follows:

but in the living God, who giveth us richly all things to enjoy; almost every word carries in it an argument or reason why he should be trusted, because he is God, and not a creature; the "living" God, who has life in himself, essentially and originally; is the author, giver, and maintainer of life in others; and who always is, ever continues unchangeably the same: and "giveth all things"; every good gift comes from him; all the gifts of nature, and bounties of Providence; and as he gives, he can take away, and therefore should be only regarded; and he gives all things "richly", largely, and plenteously; what is necessary and convenient, and abundantly more than men deserve: and that "to enjoy"; not to lay up, but to use for support, refreshment, and pleasure, though not to abuse.

{11} Charge them that are rich in {g} this world, that they be not highminded, nor trust in uncertain riches, but in the {h} living God, who giveth us richly all things to enjoy;

(11) He adds as an overabundance as it were a sharp admonition to the rich, that they mainly take heed of two evils, that is, of pride, and deceitful hope, against which he sets three excellent virtues, hope in the living God, liberality towards their neighbour, and gentle conditions.

(g) In things pertaining to this life, with whom those men are compared who are rich in good works.

(h) Who alone is, and that everlasting: for he sets the frail nature of riches against God.

EXEGETICAL (ORIGINAL LANGUAGES)
1 Timothy 6:17. The apostle might have stopped at 1 Timothy 6:16; but, glancing back to 1 Timothy 6:9 ff., he adds another injunction in regard to the rich.[209]

τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι] Chrysostom: ΕἸΣῚ ΓᾺΡ ΚΑῚ ἌΛΛΟΙ ΠΛΟΎΣΙΟΙ ἘΝ Τῷ ΜΈΛΛΟΝΤΙ. Still we cannot press the contrast so far as to make the earthly riches necessarily exclude the heavenly (wealth in God, Luke 12:21).

ΠΑΡΆΓΓΕΛΛΕ ΜῊ ὙΨΗΛΟΦΡΟΝΕῖΝ] ὙΨΗΛΟΦΡΟΝΕῖΝ only here and at Romans 11:20 (Romans 12:16 : ΤᾺ ὙΨΗΛᾺ ΦΡΟΝΕῖΝ): “exalt themselves haughtily over others because of their possessions.”

ΜΗΔῈ ἨΛΠΙΚΈΝΑΙ ἘΠῚ ΠΛΟΎΤΟΝ ἈΔΗΛΌΤΗΤΙ] ἈΔΗΛΌΤΗς (ἍΠ. ΛΕΓ.), from ἌΔΗΛΟς, which is equivalent to “not manifest, hidden,” is properly “hiddenness,” then “uncertainty.” The word indicates that it is uncertain whether or not riches continue to him who possesses them (comp. 1 Corinthians 9:26 : ἀδήλως). Instead of the substantive, we might have had the adjective: ἘΠῚ Τῷ ΠΛΟΎΤῼ Τᾷ ἈΔΉΛῼ (Luther: “on uncertain riches”); still the form of expression here makes the idea of uncertainty more prominent (see Winer, p. 221 [E. T. p. 296]), and that is all the more appropriate here that it points out more forcibly the folly of the hope. Hofmann explains ἈΔΗΛΌΤΗς unsuitably by “hiddenness,” in the sense of “the rich man having put his riches safely away,” as if riches would be put safely away by being hidden.

ἈΛΛʼ ἘΝ Τῷ ΘΕῷ] The construction of ἙΛΠΊΖΕΙΝ with ἘΝ is in the N. T. the more uncommon one, but comp. Ephesians 1:12; 1 Corinthians 15:19.

The truth that all hope must rest on God is confirmed by adding the words: Τῷ ΠΑΡΈΧΟΝΤΙ ἩΜῖΝ ΤᾺ ΠΆΝΤΑ (i.e. all that we possess) πλουσίως εἰς ἀπόλαυσιν] εἰς ἀπόλαυσιν (comp. 1 Timothy 4:3 : ΕἸς ΜΕΤΆΛΗΨΙΝ) is not added by way of opposition to a wrong abstinence, but in opposition to the ὙΨΗΛΟΦΡΟΝΕῖΝ and ἨΛΠΙΚΈΝΑΙ ἘΠῚ ΠΛΟΎΤῼ. The apostle means to say that God does not give us earthly blessings that we may possess them and be proud over them, but that we may enjoy them,—according to His will,—and therefore use them rightly.

[209] “There Paul had spoken of the dangers of those who wish to become rich; now he turns to those who are rich” (van Oosterzee).1 Timothy 6:17. ἐν τῷ νῦν αἰῶνι: It is the present contrast, not that between riches in this world and riches in the world to come (as Chrys.), that the apostle has in mind. Those who have money may, as well as those “that are poor as to the world,” be “rich in faith, and heirs of the kingdom, etc.” (Jam 2:5). The passage indicates that the Church had affected Society more widely in Ephesus than it had at Corinth when St. Paul wrote, “Not many mighty, not many noble, are called” (1 Corinthians 1:26). It is to be observed that the expression ὁ νῦν αἰών is only found in N.T. in the Pastoral Epistles (see reff.). ὁ αἰὼν οὗτος is the expression elsewhere in N.T. (Matthew 12:32; Luke 16:8; Luke 20:34; Romans 12:2; 1 Corinthians 1:20; 1 Corinthians 2:6 (bis), 1 Corinthians 2:8, 1 Corinthians 3:18; 2 Corinthians 4:4; Ephesians 1:21). Both represent the Rabbinic עולם הזה, the present age, as contrasted with עולם הבא, the age to come. St. Paul also has ὁ κόσμος οὗτος in 1 Corinthians 3:19; 1 Corinthians 5:10; 1 Corinthians 7:31, and ὁ νῦν καιρός in Romans 3:26; Romans 8:18; Romans 11:5, 2 Corinthians 8:14. See Dean Armitage Robinson’s note on Ephesians 1:21. It does not follow that because these are renderings of the same Hebrew expression, they meant the same to a Greek ear. In the three places in which ὁ νῦν αἰών occurs it has a definite material physical sense; whereas ὁ αἰὼν οὗτος has a more notional ethical force.

ἠλπικέναι ἐπί: have their hope set on. See note on 1 Timothy 4:10. For the thought compare Job 31:24, Psalm 49:6; Psalm 52:7, Proverbs 11:28, Mark 10:24.

ἠλπικ. ἐπὶ πλούτου ἀδηλότητι: This vigorous oxymoron is not quite parallel in form to ἐν καινότητι ζωῆς, Romans 6:4, as Ell. suggests. There ζωῆς is a further definition of the καινότης, the prominent notion. This is a rhetorical intensifying of riches which are uncertain; πλούτου is the prominent word. “When the genitive stands before the governing noun, it is emphatic” (Winer-Moulton, Gram. p. 240). For the thought cf. Proverbs 23:5; Proverbs 27:24.

ἀλλʼ ἐπὶ θεῷ: God who cannot change, who abides faithful, is contrasted with the uncertainty of riches which are unreal.

τῷ παρέχ. πάντα πλουσίως: cf. Acts 14:17.

εἰς ἀπόλαυσιν: This is a greater concession to the sensuous view of life than the εἰς μετάλημψιν of 1 Timothy 4:3. It approaches the declaration of the Preacher that for a man to “eat and drink, and make his soul enjoy good in his labour … is from the hand of God” (Ecclesiastes 2:24), “the gift of God” (Ecclesiastes 3:13; Ecclesiastes 5:19). No good purpose is served by pretending that God did not intend us to enjoy the pleasurable sensations of physical life. After all, things that have been enjoyed have served their purpose; they have “perished,” yet “with the using” (Colossians 2:22). Obviously, they cannot take God’s place as an object of hope.17. them that are rich in this world] Or more exactly in the present world, this being the peculiar phrase of these Epistles equivalent to the general ‘this world.’ So 2 Timothy 4:10, of Demas ‘having loved the present world;’ Titus 2:12, ‘live soberly … in this present world.’ The word ‘world’ is literally ‘age,’ having original reference to time, and so denoting the physical, social, or spiritual state of things at the given time.

be not highminded] Not as we now speak of a ‘noble highminded man,’ but as of ‘too high and mighty a bearing,’ cf. Psalm 131:1, Prayer-Book, ‘Lord, I am not highminded: I have no proud looks.’ The compound verb occurs in N.T. only Romans 11:20, ‘Be not highminded, but fear;’ ‘do not, because of your Christian standing, assume a lofty superiority over your “broken” Jewish brother;’ and the phrase of which it is compounded only Romans 12:16, ‘Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly.’

nor trust in uncertain riches] it is the same perfect as 1 Timothy 4:10 and 1 Timothy 5:5, and the substantive of character; R.V. accurately, nor have their hope set on the uncertainty of riches.

in the living God] The ms. authority is against the adjective here, and in favour of the preposition ‘upon’ rather than ‘in,’ but on God. ‘Living’ has come in from 1 Timothy 4:10, where (see note) it has its own appropriateness.

all things] Relative or rhetorical, not absolute; as 1 Timothy 6:10.

to enjoy] Lit. ‘for enjoyment’; the word in N.T. recurs only Hebrews 11:25 of Moses at court, ‘to have enjoyment of sin for a season.’

17–19. A last direction. The Duties of the Rich

A postscript follows, with an omitted last word for the richer classes at Ephesus. The ‘special aspect’ under which the last warning about false teachers has been viewed by St Paul, and its reflexion in the last charge to Timothy, suggests a last addition to the pastoral directions. Men and women in their general religious duties, presbyters and deacons and deaconesses in their special offices, family ties and Church charity, the existing problem of slavery, have been provided for; but the needs of a life free to ‘enjoy the world’ through the possession of wealth have been as yet untouched. St Paul will add a word of practical guidance here after the grand climax of lofty praise. It is no forger’s hand here; but the natural abruptness of old age, and of a St Paul.1 Timothy 6:17. Τοῖς πλουσίοις, the rich) There were many rich men at Ephesus. This forms the Appendix (the Postscript) of the epistle, which is of great importance.—ἠλπικέναι, to have trust) This bad ‘trust,’ which nerves the grasp with which they cling to riches, checks the enjoyment (ἀπόλαυσιν), which Paul presently mentions.—ἀδηλότητι, uncertain) [lit. the uncertainty of riches]. We ought for this reason not to trust in wealth, because it is most uncertain, as regards the time to come (εἰς τὸ μέλλον, 1 Timothy 6:19).—ἐπὶ τῷ Θεῷ, upon, or in God) Al. Aug. 6, Boerner. Clar. Colb. 7, even more than these have ἐπί. So the antithesis is more expressly marked to the words, ἐπὶ πλούτου ἀδηλότητι. Trust, when leaning upon God, is strong. The common reading has ἐν, subjoining τῷ Θεῷ τῷ ζῶντι, taken from ch. 1 Timothy 4:10, as I think; for Al. Boern. Colb. 7, Rae. 2, Aeth. Lat. in M.S., Reutling, Gildas, Haimo, have not τῷ ζῶντι.[54]—πλουσίως, richly) otherwise no one would be πλούσιος, rich.—εἰς ἀπόλαυσιν, to enjoy) Enjoyment consists in giving, not in holding fast. Inactivity (i.e. the state of non-employment) should be far removed, as from man, so also from his resources: Jam 5:2-3.

[54] Ἐπὶ is the reading of Lachm., with AD(Δ) corrected, G Orig. 1, 709b cod. Tisch., with less authority, viz. f Vulg. Orig. cod., and Rec. Text, reads ἐν. These latter, except Vulg. (best MSS.), add τῷ ζῶντι to Θεῷ; and so also D(Δ) and both Syr. Versions. But AG Orig. cod., g Vulg.(Amiat.) Memph. and Theb. omit τῷ ζῶντι.—ED.Verse 17. - This present for this, A.V.; have their hope set on the uncertainty of for trust in uncertain, A.V.; on God for in the living God, A.V. and T.R. Charge (παράγγελλε); as in 1 Timothy 1:3; 1 Timothy 4:11; 1 Timothy 5:7; and in ver. 13, and elsewhere frequently. Rich in this present world. Had St. Paul in his mind the parable of Dives and Lazarus (comp. Luke 16:19, 25)? That they be not high-minded (μὴ ὑψηλοφρονεῖν); elsewhere only in Romans 11:20. The words compounded with ὑψηλός have mostly a bad sense - "haughtiness," "boastfulness," and the like. The uncertainty (ἀδηλότητι); here only in the New Testament, but used in the same sense in Polybius (see ἄδηλος in 1 Corinthians 14:8; and ἀδήλως in 1 Corinthians 9:6). The A.V., though less literal, expresses the sense much better than the R.V., which is hardly good English. Who giveth us richly all things to enjoy; for enjoyment. The gifts are God's. Trust, therefore, in the Giver, not in the gift. The gift is uncertain; the Giver liveth forever. (For the sentiment that God is the Giver of all good, comp. James 1:17; Psalm 104:28; Psalm 145:16, etc.) Them that are rich in this world (τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι)

Forming one conception. Chrysostom says:; "Rich in this world, for others are rich in the world to come." Comp. Luke 16:25. Πλουσίος rich, by Paul only metaphorically. See 2 Corinthians 8:9; Ephesians 2:4. The phrase ὁ νῦν αἰών the now age, only here and Titus 2:12, the usual expression being ὁ αἰὼν οὗτος this age or world, which is not found in Pastorals.

Be not highminded (μὴ ὑψηλοφρονεῖν)

The verb N.T.o. olxx, oClass. Comp. Romans 11:20; Romans 12:16.

Uncertain riches (πλούτου ἀδηλότητι)

A rendering which weakens the sense by withdrawing the emphasis from the thought of uncertainty. Rend. the uncertainty of riches. For a similar construction see Romans 6:4. Ἁδηλότης uncertainty, N.T.o. olxx. Originally obscurity. Πλοῦτος wealth, frequent in Paul, but never in the material sense. The play upon the word rich in this and the next verse will be noticed.

To enjoy (εἰς ἀπόλαυσιν)

Lit. for enjoyment. Only here and Hebrews 11:25. See 3 Macc. 7:16. In class. occasionally, but the verb ἀπολαύειν to have enjoyment or benefit is common. A contrast is implied between being highminded on account of wealth - cherishing and worshipping it - and rightly enjoying it. The true character of such enjoyment is shown in the next verse.

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