(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.
Verse 17. - This present for this, A.V.; have their hope set on the uncertainty of for trust in uncertain, A.V.; onGod 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.)
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,.... 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.
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.
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.