1 Timothy 6:17

Tischendorf follows אin reading ὑψηλὰ φρονεῖν, which is also placed in Westcott and Hort’s margin (cp. Romans 11:20). ὑψηλοφρονεῖν is read by AD2EGKLP.

ἐπὶ θεῷ. (i.) For ἐπὶ (found in אAD2*GP) the rec. text has ἐν supported by D2cKL. (ii.) The rec. text, with AD2cEKLP, inserts τῷ before θεῷ; the article is omitted by אD2*G. (iii.) The rec. text with D2EKL adds τῷ ζῶντι after θεῷ; this is omitted by אAGP &c., and was apparently introduced from ch. 1 Timothy 4:10.

πάντα πλουσίως. This is the uncial order; the rec. text has πλουσίως πάντα following cursive authority.

17. That some, at least, of the Ephesian Christians were well-to-do is evident from the implication that there were among them the owners of slaves (1 Timothy 6:2 above); and that Ephesus in the days of St Paul was a wealthy city we know from many sources.

τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι, those who are rich in the present world, described thus fully to distinguish them from those who lay up treasure εἰς τὸ μέλλον (1 Timothy 6:19), though, of course, the two classes overlap. The usual phrase in St Paul (Romans 12:2; 1 Corinthians 2:6; Ephesians 1:21 &c.) and in the Synoptic Gospels (Matthew 12:32; Luke 16:8) for ‘the present world’ is ὁ αἰὼν οὗτος (see on 1 Timothy 1:17); but in the Pastorals (see 2 Timothy 4:10; Titus 2:12) it is ὁ νῦν αἰών. St Paul elsewhere has the similar expression ὁ νῦν καιρός (Romans 3:26; Romans 8:18; 2 Corinthians 8:13).

μὴ ὑψηλοφρονεῖν, not to be high-minded, i.e. because they are rich; the pride of purse is not only vulgar, it is sinful. Compare Jeremiah 9:23 μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ and Romans 12:16. See crit. note.

μηδὲ ἠλπικέναι ἐπὶ πλούτου�, nor have their hope set on the uncertainty of riches. The ἀδηλότης of wealth, the familiar fact that it so often takes to itself wings and flies away (Proverbs 23:5), is indeed the very reason why we should not set our hopes on it. The phrase is thus more forcible, if less precise, than ἐπὶ τῷ πλούτῳ τῷ�. Compare Psalms 62:10, “If riches increase, set not your heart thereon.”

ἀδηλότης does not occur elsewhere in the Greek Bible, but St Paul has ἀδήλως, ἄδηλος in 1 Corinthians 9:26; 1 Corinthians 14:8.

ἀλλʼ ἐπὶ θεῷ. For ἐλπίζειν followed by ἐπί with the dative, see on 1 Timothy 4:10 above. The reading is not quite certain here; see crit. note.

τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς�. The true object of hope is the unchangeable God who is the Giver of all good things, who giveth us all things richly to enjoy. Riches are a good, if rightly used, and they are the gift of God: cp. 1 Timothy 4:3 where it is said that meats were created εἰς μετάλημψιν. The similar phrase εἰς� must here be given its full force; riches (as all other gifts of God) are not given to be possessed merely, but to be enjoyed, and (as is immediately explained in the next verse) to be used for good purposes.

ἀπόλαυσις is a strong word, almost connoting sensual enjoyment; it only occurs again in the Greek Bible at Hebrews 11:25. In [2 Clem.] § 10 ἡ ἐνθάδε� is contrasted with ἡ μέλλουσα ἐπαγγελία.