(7) For we brought nothing into this world, and it is certain we can carry nothing out.--(Comp. Job 1:21.) Every earthly possession is only meant for this life--for the period between the hour of birth and the hour of death; we entered this world with nothing, we shall leave the world again with nothing. If we could take anything with us when death parts soul and body there would at once be an end to the "contentment" (of 1Timothy 6:6), for the future then would in some way be dependent on the present. This sentence is quoted by Polycarp, in his letter to the Philippians, written early in the second century. Such a reference shows that this Epistle was known and treasured in the Christian Church even at that early date.

Verse 7. - The for this, A.V.; for neither can we for and it is certain we can, A.V. and T.R.; anything for nothing, A.V. For neither, etc. The omission of δῆλον in the R.T., though justified by many of the best manuscripts, makes it difficult to construe the sentence, unless, with Buttman, we consider ὅτι as elliptical for δῆλον ὅτι, The R.V. "for neither" seems to imply that the truth, "neither can we carry anything out," is a consequence of the previous truth that "we brought nothing into the world." which is not true. The two truths are parallel, and the sentence would be perfectly clear without either δῆλον or ὅτι.

6:6-10 Those that make a trade of Christianity to serve their turn for this world, will be disappointed; but those who mind it as their calling, will find it has the promise of the life that now is, as well as of that which is to come. He that is godly, is sure to be happy in another world; and if contented with his condition in this world, he has enough; and all truly godly people are content. When brought into the greatest straits, we cannot be poorer than when we came into this world; a shroud, a coffin, and a grave, are all that the richest man in the world can have from all his wealth. If nature should be content with a little, grace should be content with less. 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 connexions 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.For we brought nothing into this world,.... Which is a reason both clearly showing that godliness is great gain, since those who have it brought nothing into the world with them but sin, and yet are now in such happy circumstances as before described; and that godly persons should be content with what they have, even of worldly things, seeing they are so much more than they had when they came into the world, into which they came naked; and which should be a quieting consideration under the most stripping providences; see Job 1:21

and it is certain we can carry nothing out: as men come into the world, so will they go out of it; nor will they need their worldly substance after death, any more than they did before they were born; and what they now have, and use not, will then be lost to them, whatever gain it may be to others: wherefore it becomes them cheerfully to use what they have, and be content therewith; see Ecclesiastes 5:15. The Jews have a saying like this (o), that

"as a man comes (into the world), "simply" or "nakedly", so he goes out in like manner.''

(o) Bereshit Rabba, sect. 42. fol. 36. 3.