I TIMOTHY 6:17-19

Most Bible commentators recognize these three verses as a discrete section. It can be diagrammed as shown below as a series of three contrasting sub-sections.

                                        Figure 1: The Structure of I Timothy 6:17-19

    A. Those who are now rich with wealth (17a)

          B. Do not be arrogant (17b)

                C. The uncertainty of riches (17c)

                C'. God offers all things richly (17d)

          B'. Be generous (18)

    A'. Lay away treasures for the future (19)

The four underlined words above are all derived from the same Greek root from which we get the English word “plutocrat.” Thus, we have:

    plousioi – “wealthy, rich” (plural noun or adjective) – 17a(1)

This “describes persons rich in this world's goods” according to Selter. It also appears in passages such as Matthew 19:23-24 and James 1:10-11, etc.

    ploutou – “wealth, riches” (singular noun) – 17a(2)

This term means “wealth in terms of earthly goods (as in Luke 8:14; James 5:2; and Revelation 18:17) (Selter)

    plousios – “richly” (adverb) – 17d

Vine notes that it may also be translated “abundantly.” Also, in other NT passages it is applied to the gift of the Holy Spirit, entrance into the coming Kingdom, and the indwelling of the Word of Christ.

    ploutein – “to be rich” (verb) – 18

Selter states that this word “occurs...always in a spiritual sense of God's rich grace.”

Here are some pertinent comments on this passage from the scholarly literature on the subject:

Powell: The rich have a particular obligation to be generous (1 Tim. 6:17-18), but the Bible often attributes generosity to persons who are not wealthy (Mark 12:41-44; 2 Cor. 8:2). This leads to an important observation: generosity is not simply to be equaled with extravagant giving, as motive is a significant factor. Jesus denounces those who make large gifts in order to enhance their prestige (Matt. 6:1).”

“The text of 1 Tim. 6:17-19 points toward another sense in which materialism is problematic from a biblical perspective: the desire for and the accumulation of possessions works against the ideals of communal sharing and social justice. The tenth commandment, for example, prohibits coveting as a violation against the covenant community (Exod. 20:17)...” (Downs)

Knight adds: “The rich are tempted to think that their greater monetary value indicates that they themselves are of greater worth or value. Paul forthrightly charges them through Timothy “not” to think this way (cf. Rom. 12:16; Jas. 1:10).”

Another pitfall of riches is mentioned by Polhill, who says that “the proper religious attitude is submission to God, a teaching reflected in James 6:6-7 and 1 Peter 5:5...On the other side stands the arrogant, self-confident attitude that does not recognize any dependence on God or humbly submit to his will...It is a common trap for the rich, ensnared by the lust of the eyes and the pride of life (1 Jn 2:16; cf. 1 Tim 6:17).”

But despite these negative factors often associated with being wealthy, Paul is uncommonly accepting of those who have managed to accumulate riches (as several of the scholars below point out). After all, as Ellis points out, “Paul's Aegean congregations had affluent members, as is evident...in the Pastorals from his comments on slaves and masters, and on proper attitudes for wealthy Christians (1 Tim 6:1-7, 17-19; cf. Rom 16:23; Eph 6:5-9).”

Stibbs: “Paul here completes his teaching concerning material wealth by adding to his previous negative warnings against desire for gain (vv. 6-10) some positive instruction concerning the right use of wealth by those who had it. Rich Christians need to be aware lest the possession of material wealth makes them over-confident. Their settled hope should rest, not in their wealth and its characteristic insecurity, but in God the Giver (v. 17)...Note the contrast between this world [in v. 17] and the future (v. 19; cf. Mt. 6:19-21)...the warning is enforced by giving prominence in thought not to the amount of the 'riches' but to their 'uncertainty'. Those with earthly riches are exhorted to use them to acquire better and more enduring wealth. For this they need paradoxically in deed and heart a readiness to share their material riches with others – to be liberal and generous.”

Schmidt expresses the opinion that the “Pastoral Epistles and Hebrews reflect what we might call middle-class values. These letters share an interest in contentment with one's current economic status (1 Tim 6:6-10; Heb 13:5b) and condemn love of money...without condemning those who possess much. The recommendation to the rich is 'to do good, to be rich in good works, generous, and ready to share (1 Tim 6:17-18, NRSV).”

“The preceding words on wealth in vv. 6-10 were spoken to those who aspired to wealth. As a final thought Paul spoke a word to those who already had it...Paul's sound advice walks the straight line between a world-denying asceticism and a self-centered indulgence.” Guthrie agrees that “The approach to wealth is strikingly moderate.”

Hanson similarly says that the comment about God richly giving “is in line with 4:3-5, and is directed against Gnostic asceticism...He notes that there is no suggestion that the rich should share their wealth because all Christians are brothers in Christ.”

In addition is Paul's actual admonition for the rich to enjoy what they have. “This enjoyment is not the self-indulgent living criticized in 5:6, notes Fee, but is thankful acceptance of God's good gifts given for us to enjoy (cf. 4:3,4; Ec. 5:19,20; Phil. 4:12).” (Knight)

Ryken summarizes the teachings in v. 17 with the following words: “This key verse establishes three important principles: (1) God is the giver of all good things, (2) He gives people these things so they can enjoy them, (3) misuse of them consists not in enjoyment of them but in trusting in them or making idols of them.”

In closing, below are two miscellaneous comments regarding specific points within verse 19:

“The Greek tes ontos zoeo must be rendered 'life which is life indeed', bringing out vividly its contrast with life propped up by so uncertain a support as riches.” (Guthrie)

Metzger notes textual variants in this verse such as substitution of 'eternal' for 'real' as well as manuscripts which include both words.