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1Ti_6:9. Οἱ δὲ βουλόμενοι πλουτεῖν ] δέ expresses opposition to what immediately preceded. πλουτεῖν is properly not “become rich,” but “be rich.”
ἐμπίπτουσιν (cf. 1Ti_3:7) εἰς πειρασμὸν καὶ παγίδα ] De Wette explains it inaccurately: “to whom enticing opportunities present themselves for unrighteous gain.” In ἐμπίπτειν is contained the indication of the power which the πειρασμός (“the temptation to enrich oneself unrighteously”) exercises over them.
By παγίδα the πειρασμός is defined to be a power fettering and taking prisoner.
καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς ] This is the consequence immediately connected with what precedes: by falling into πειρασμός , they fall into many foolish and hurtful lusts, i.e. these lusts are not only excited in them, but gain power over them. Thus the seductive power of the πειρασμός can be recognised in the ἐπιθυμίαις . These are also ἀνόητοι , because instead of the gain which was expected to come from satisfying them, they bring hurt only.
αἵτινες (explanatory: “such as”) βυθίζουσι εἰς ὄλεθρον καὶ ἀπώλειαν ] βυθίζειν ; in the literal sense at Luk_5:7; 2Ma_12:4.
Destruction is likewise the deep into which they are plunged by their desires. The expression is strengthened by bringing together the two synonymous ideas. There is no ground for van Oosterzee’s conjecture that ὄλεθρος denotes the destruction of the body, ἀπώλεια the destruction of the soul. De Wette incorrectly explains the words of “moral ruin,” against which Wiesinger justly observes: “they are in that already.” ὄλεθρος stands here as in 1Th_5:3, 2Th_1:9 ( ὄλεθρος αἰώνιος ); ἀπώλεια , as in Php_1:28 (opp. ἡ σωτηρία ), Php_3:19, and other passages.
There is no good ground (with Olshausen in Wiesinger) for understanding ὄλεθρος exclusively of temporal destruction.