(9) But they that will be rich.--Here St. Paul guards against the danger of his words being then or at any future time misinterpreted by any dreamy, unpractical school of asceticism, supposing that voluntary poverty was a state of life peculiarly pleasing to the Most High--the strange mistake upon which the great Mendicant orders were organised in the Middle Ages. Those who exposed themselves to the winning temptations and deadly sins he was about to speak of were not "the rich," but those who longingly plan to be rich.

Fall into temptation.--Those longing to be rich will fall into the temptation to increase their worldly goods, even at the sacrifice of principle. Some unlawful method of gratifying their passion for gain will present itself; conscientious scruples will be thrown to the winds, and they who wish to be rich will fall into the temptation. We pray so often His prayer, "Lead us not into temptation." In the same hour we long--perhaps even with the same breath we pray--that our worldly means may be increased, our position bettered, little thinking that the longing for an increase of riches and position will lead us into the most dangerous of all temptations!

And a snare.--A very tangle, as it has been well called, of conflicting motives--each fresh gratification of the ruling passion, perhaps excused under the plausible names of industry, home claims, praiseworthy and healthy enterprise, entangling the unhappy soul more completely.

And into many foolish and hurtful lusts.--The lusts or desires into which those who long to be rich fall, are well named "foolish," because in so many instances they are passionate desires for things utterly undesirable, the possession of which can afford neither pleasure nor advantage--such, for instance, is the love of hoarding wealth, so common to those men who have longed for and obtained riches; and "hurtful" often to the body as well as to the soul do these rich find their "longings," when gratified.

Which drown men in . . .--Better rendered, which plunge men into . . .

Destruction and perdition.--"Destruction" refers rather to wreck and ruin of the body, whilst "perdition" belongs rather to that more awful ruin of the eternal soul. The gratification of desires, whether these desires are centred in the lower animal passions of the table, or in the pursuit of yet baser and more selfish passions still, invariably leads to the destruction of the poor frail human body first. This premature breaking up of the earthly tabernacle is the herald and precursor of the final perdition of the immortal soul.

Verse 9. - Desire to for will, A.V.; a temptation for temptation, A.V.; many for into many, A.V.; such as for which, A.V. A temptation. The reason of the insertion of the article before "temptation" in the R.V. seems to be that, as the three substantives all depend upon the one preposition εἰς, they ought all to be treated alike. But if so, the reasoning is not good, because "temptation" implies a state, not merely a single temptation. The prefixing of the article is therefore improper. It should be "temptation," as in the A.V. and in Matthew 6:13; Matthew 26:41; Luke 22:40, etc. Snare (παγίδα); as 1 Timothy 3:7, note. The concur-pence of the two words περιρασμός and παγίς show that the agency of Satan was in the writer's mind. Several good manuscripts, Fathers, and versions, add the words τοῦ διαβόλου after παγίδα (Huther). Drown (βυθίζουσι); only here and Luke 5:7 in the New Testament. Found also in 2 Macc. 12:4, and in Polybius - "to sink," transitive. Destruction and perdition (ὔλεθρον καὶ ἀπώλειαν). The two words taken together imply utter ruin and destruction of body and soul. Ὄλεθρος, very common in classical Greek, occurs in 1 Corinthians 5:5; 1 Thessalonians 5:3; 2 Thessalonians 1:9, and is limited in the first passage to the destruction of the body, by the words, τῆς σαρκός. Ἀπωλεία, less common in classical Greek, is of frequent use in the New Testament, and, when applied to persons, seems to be always used (except in Acts 25:16) in the sense of "perdition" (Matthew 7:13; John 17:12; Romans 9:22; Philippians 3:19; 2 Thessalonians 2:3; Hebrews 10:39; 2 Peter 3:7; Revelation 17:3, etc.).

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.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

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", and so Beza's Claromontane copy; 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:

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 immortal souls. So the phrase , "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 "foolish?" because he teaches him an evil way, which he knows not how to warn him of again.''

Which drown men in destruction and perdition; that is, in utter ruin, in the ruin both of soul and body; and which is irrecoverable, like that of the drowning of a man in the sea, with a millstone about his neck; such folly and danger do those expose themselves to, who will be rich at any rate.

(p) Midrash Kohelet, fol. 70. 2.