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Selected Verse: 1 Timothy 6:5 - King James

Verse	Translation	Text
1Ti 6:5	King James	Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Perverse disputings--useless disputings. The oldest manuscripts read, "lasting contests" [WIESINGER]; "incessant collisions" [ALFORD]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the English Version reading) again. corrupt minds--Greek, "of men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (Ti1 6:4; Ti2 3:8; Tit 1:15). destitute of the truth-- (Tit 1:14). They had had the truth, but through want of moral integrity and of love of the truth, they were misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade [WIESINGER]. supposing, &c.--The Greek requires, "supposing (regarding the matter in this point of view) that piety (so translated for 'godliness') is a means of gain (that is, a way of advancing one's worldly interests: a different Greek form, poriswa, expresses the thing gained, gain)"; not "that gain is godliness," as English Version. from such withdraw thyself--omitted in the oldest manuscripts. The connection with Ti1 6:6 favors the omission of these words, which interrupt the connection.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Perverse disputings--useless disputings. The oldest manuscripts read, "lasting contests" [WIESINGER]; "incessant collisions" [ALFORD]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the English Version reading) again.

corrupt minds--Greek, "of men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (Ti1 6:4; Ti2 3:8; Tit 1:15).

destitute of the truth-- (Tit 1:14). They had had the truth, but through want of moral integrity and of love of the truth, they were misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade [WIESINGER].

supposing, &c.--The Greek requires, "supposing (regarding the matter in this point of view) that piety (so translated for 'godliness') is a means of gain (that is, a way of advancing one's worldly interests: a different Greek form, poriswa, expresses the thing gained, gain)"; not "that gain is godliness," as English Version.

from such withdraw thyself--omitted in the oldest manuscripts. The connection with Ti1 6:6 favors the omission of these words, which interrupt the connection.

Notes on the Bible, by Albert Barnes, [1834]
Perverse disputings - Margin, "gallings one of another." In regard to the correct reading of this passage, see Bib. Repository, vol. iii. pp. 61, 62. The word which is here used in the Received Text - παραδιατρίβη paradiatribē - occurs nowhere else in the New Testament. It properly means "mis-employment;" then "idle occupation." (Robinson's Lexicon) The verb from which this is derived means to "rub in pieces, to wear away;" and hence the word here used refers to what was a mere "wearing away" of time. The idea is that of employments that merely consumed time without any advantage. The notion of contention or dispute is not necessarily implied in this passage, but the allusion is to inquiries or discussions that were of no practical value, but; were a mere consumption of time; compare Koppe on the passage. The reading in the margin is derived from the common usage of the verb "to rub," and hence our translators attached the idea of "rubbing against" each other, or of "galling" each other, as by rubbing. This is not, however, the idea in the Greek word. The phrase "idle employments" would better suit the meaning of the Greek than either of the phrases which our translators have employed. Of men of corrupt minds - That is, of wicked hearts. And destitute of the truth - Not knowing the truth; or not having just views of truth. They show that they have no correct acquaintance with the Christian system. Supposing that gain is godliness - That that which contributes to an increase of property is of course true religion; or that it is proper to infer that any course which contributes to worldly prosperity must be sanctioned by religion. They judge of the consistency of any course with religion by its tendency to promote outward prosperity. This they have exalted into a maxim, and this they make the essential thing in religion. But how could any man do this? And what connection would this have with the subject under consideration - the kind of instruction that was to be given to servants? The meaning of the maxim seems to be, that religion must necessarily promote prosperity by its promoting temperance, and industry, and length of days; and that since this was the case, it was fair to infer that anything which would not do this could not be consistent with religion. They adopted it, therefore, as a general rule of judging, and one in entire accordance with the wishes of their own hearts, that any course of life that would not do this must be contrary to the true spirit of religion. This maxim, it would seem, they applied to the relation of the slave and his master, and as the tendency of the system was always to keep the servant poor and in an humble condition, they seem to have inferred that the relation was contrary to Christianity, and hence to have excited the servant to disaffection. In their reasoning they were not far out of the way, for it is fair to infer that a system that tends to produce uniform poverty, and to perpetuate a degraded condition in society, is contrary to the genius of Christianity. They were wrong: (1) in making this a general maxim by which to judge of everything in religion; and, (2) in so applying it as to produce insubordination and discontent in the minds of servants toward their masters; and, (3) in supposing that everything which produced gain was consistent with religion, or that they could infallibly judge of the moral quality of any course of life by its contributing to outward prosperity. Religion will uniformly lead to that which conduces to prosperity, but it does not follow that every way of making money is therefore a part of piety. It is possible, also, that in some way they hoped for "gain" to themselves by inculcating those principles. It may be remarked here, that this is not an uncommon maxim practically among people - that "gain is godliness." The whole object of life with them is to make money; the rule by which they judge of everything is by its tendency to produce gain; and their whole religion may be summed up in this, that they live for gain. Wealth is the real object of pursuit; but it is often with them cloaked under the pretence of piety. They have no more religion than they suppose will contribute to this object; they judge of the nature and value of every maxim by its tendency to make people prosperous in their worldly business; they have as much as they suppose will promote their pecuniary interest, and they sacrifice every principle of religion which they suppose would conflict with their earthly advancement. From such withdraw thyself - That is, have no communion or fellowship with them. Do not recognize them as religious teachers; do not countenance their views. Timothy was, in no way, to show that he regarded them as inculcating truth, or to patronize their doctrines. From such people, as having any claim to the character of Christians, every man should withdraw with feelings of unutterable pity and loathing. This passage Ti1 6:1-5 is often appealed to by the advocates and apologists for slavery, to prove that Christianity countenances that institution, and that no direct attempt should be made by the ministers of the gospel, or other Christians, to show the evil of the institution, and to promote its abolition, and to prove that we have no right to interfere in any way with what pertains to these "domestic relations." It is of importance, therefore, in view of the exposition which has been given of the words and phrases in the passage, to sum up the truths which it inculcates. From it, therefore, the following lessons may be derived: (1) That those who are slaves, and who have been converted to Christianity, should not be indolent or disorderly. If their masters are Christians, they should treat them with respect, and all the more because they are fellow-heirs of the grace of life. If they are not Christians, they should yet show the nature of religion on themselves, and bear the evils of their condition with patience - showing how religion teaches them to endure wrong. In either case, they are to be quiet, industrious, kind, meek, respectful. This Christianity everywhere enjoins while the relation continues, At the same time, however, it does not forbid the slave earnestly to desire his freedom, or to use all proper measures to obtain it; see Co1 7:21. (2) that the ministers of religion should not labor to produce a spirit of discontent among slaves, or excite them to rise upon their masters. This passage would undoubtedly forbid all such interference, and all agencies or embassies sent among slaves themselves to inflame their minds against their masters, in view of their wrongs; to put arms into their hands; or to induce them to form combinations for purposes of insurrection. It is not so much in the true spirit of Christianity to go to those who are wronged, as to those who do the wrong. The primary message in such cases is to the latter; and when it does go to the former, it is to teach them to be patient under their wrongs, to evince the Christian spirit there, and to make use only of those means which are consistent with the gospel to free themselves from the evils under which they suffer. At the same time, nothing in this passage, or in any other part of the New Testament, forbids us to go to the master himself, and to show him the evil of the system, and to enjoin upon him to let the oppressed go free. Nothing in this passage can be reasonably construed as teaching that an appeal of the most earnest and urgent kind may not be made to him; or that the wrongs of the system may not be fully set before him, or that any man or set of men may not lawfully lift up in his hearing a loud and earnest voice in favor of the freedom of all. And in like manner there is nothing which makes it improper that the slave himself should be put fully in possession of that gospel which will apprize him of his rights as a man, and as redeemed by the blood of Jesus. Every human being, whether held in bondage or not, has a right to be made acquainted with all the provisions and truths of that gospel, nor has any man or class of men a right to withhold such knowledge from him. No system of things can be right which contemplates that that gospel shall be withheld, or under which it is necessary to withhold it in order to the perpetuity of the system. (3) the passage teaches that it is possible that a man who is a slaveholder may become a Christian. But it does not teach that, though he may become a Christian while he is a slaveholder, that it is proper for him to continue this relation after he becomes such. It does not teach that a man can be a Christian and yet go into the business of buying and selling slaves. It does not teach that a man can be a Christian and continue to hold others in bondage, whatever may be true on that point. It does not teach that he ought to be considered as maintaining a "good standing" in the church, if he continues to be a slaveholder; and whatever may be the truth on these points, this passage should not be adduced as demonstrating them. It settles one point only in regard to these questions - that a case was supposable in which a slave had a Christian master. It settles the duty of the slave in such a case; it says nothing about the duty of the master. (4) this passage does not teach that slavery is either a good thing, or a just thing, a desirable relation in life, or an institution that God wishes to be perpetuated on the earth. The injunctions to slaves to be patient, meek, industrious, and respectful, no more demonstrate this, than the command to subjects to be obedient to the laws proves that God regarded the government of Nero as such an administration as he wished to be perpetuated on the earth. To exhort a slave to manifest a Christian spirit under his oppressions and wrongs, is not to justify the system that does him wrong, nor does it prohibit us from showing to masters that the system is contrary to the gospel, and that it ought to be abandoned. (5) this passage, therefore, furnishes no real support for slavery. It can no more be adduced in favor of it than any exhortation to those who are oppressed, or in any degrading situation in life, to be patient, proves that the system which oppresses and degrades them, is a good one. Nor does the fact that a man might be converted who was a slaveholder, and might be spoken of as a πιστός pistos, or believer, prove that it would be right and desirable that he should continue that relation, anymore than the fact that Saul of Tarsus became a Christian when engaged in persecution, proves that it would have been right for him to continue in that business, or than the conversion of the Ephesians who "used curious arts" Act 19:19, proved that it would have been proper for them to continue in that employment. People who are doing wrong are converted in order to turn them from that course of life, not to justify them in it.

Notes on the Bible, by Albert Barnes, [1834]

Perverse disputings - Margin, "gallings one of another." In regard to the correct reading of this passage, see Bib. Repository, vol. iii. pp. 61, 62. The word which is here used in the Received Text - παραδιατρίβη paradiatribē - occurs nowhere else in the New Testament. It properly means "mis-employment;" then "idle occupation." (Robinson's Lexicon) The verb from which this is derived means to "rub in pieces, to wear away;" and hence the word here used refers to what was a mere "wearing away" of time. The idea is that of employments that merely consumed time without any advantage. The notion of contention or dispute is not necessarily implied in this passage, but the allusion is to inquiries or discussions that were of no practical value, but; were a mere consumption of time; compare Koppe on the passage. The reading in the margin is derived from the common usage of the verb "to rub," and hence our translators attached the idea of "rubbing against" each other, or of "galling" each other, as by rubbing. This is not, however, the idea in the Greek word. The phrase "idle employments" would better suit the meaning of the Greek than either of the phrases which our translators have employed.

Of men of corrupt minds - That is, of wicked hearts.

And destitute of the truth - Not knowing the truth; or not having just views of truth. They show that they have no correct acquaintance with the Christian system.

Supposing that gain is godliness - That that which contributes to an increase of property is of course true religion; or that it is proper to infer that any course which contributes to worldly prosperity must be sanctioned by religion. They judge of the consistency of any course with religion by its tendency to promote outward prosperity. This they have exalted into a maxim, and this they make the essential thing in religion. But how could any man do this? And what connection would this have with the subject under consideration - the kind of instruction that was to be given to servants? The meaning of the maxim seems to be, that religion must necessarily promote prosperity by its promoting temperance, and industry, and length of days; and that since this was the case, it was fair to infer that anything which would not do this could not be consistent with religion. They adopted it, therefore, as a general rule of judging, and one in entire accordance with the wishes of their own hearts, that any course of life that would not do this must be contrary to the true spirit of religion. This maxim, it would seem, they applied to the relation of the slave and his master, and as the tendency of the system was always to keep the servant poor and in an humble condition, they seem to have inferred that the relation was contrary to Christianity, and hence to have excited the servant to disaffection. In their reasoning they were not far out of the way, for it is fair to infer that a system that tends to produce uniform poverty, and to perpetuate a degraded condition in society, is contrary to the genius of Christianity. They were wrong:

(1) in making this a general maxim by which to judge of everything in religion; and,

(2) in so applying it as to produce insubordination and discontent in the minds of servants toward their masters; and,

(3) in supposing that everything which produced gain was consistent with religion, or that they could infallibly judge of the moral quality of any course of life by its contributing to outward prosperity. Religion will uniformly lead to that which conduces to prosperity, but it does not follow that every way of making money is therefore a part of piety. It is possible, also, that in some way they hoped for "gain" to themselves by inculcating those principles. It may be remarked here, that this is not an uncommon maxim practically among people - that "gain is godliness." The whole object of life with them is to make money; the rule by which they judge of everything is by its tendency to produce gain; and their whole religion may be summed up in this, that they live for gain. Wealth is the real object of pursuit; but it is often with them cloaked under the pretence of piety. They have no more religion than they suppose will contribute to this object; they judge of the nature and value of every maxim by its tendency to make people prosperous in their worldly business; they have as much as they suppose will promote their pecuniary interest, and they sacrifice every principle of religion which they suppose would conflict with their earthly advancement.

From such withdraw thyself - That is, have no communion or fellowship with them. Do not recognize them as religious teachers; do not countenance their views. Timothy was, in no way, to show that he regarded them as inculcating truth, or to patronize their doctrines. From such people, as having any claim to the character of Christians, every man should withdraw with feelings of unutterable pity and loathing. This passage Ti1 6:1-5 is often appealed to by the advocates and apologists for slavery, to prove that Christianity countenances that institution, and that no direct attempt should be made by the ministers of the gospel, or other Christians, to show the evil of the institution, and to promote its abolition, and to prove that we have no right to interfere in any way with what pertains to these "domestic relations." It is of importance, therefore, in view of the exposition which has been given of the words and phrases in the passage, to sum up the truths which it inculcates. From it, therefore, the following lessons may be derived:

(1) That those who are slaves, and who have been converted to Christianity, should not be indolent or disorderly. If their masters are Christians, they should treat them with respect, and all the more because they are fellow-heirs of the grace of life. If they are not Christians, they should yet show the nature of religion on themselves, and bear the evils of their condition with patience - showing how religion teaches them to endure wrong. In either case, they are to be quiet, industrious, kind, meek, respectful. This Christianity everywhere enjoins while the relation continues, At the same time, however, it does not forbid the slave earnestly to desire his freedom, or to use all proper measures to obtain it; see Co1 7:21.

(2) that the ministers of religion should not labor to produce a spirit of discontent among slaves, or excite them to rise upon their masters. This passage would undoubtedly forbid all such interference, and all agencies or embassies sent among slaves themselves to inflame their minds against their masters, in view of their wrongs; to put arms into their hands; or to induce them to form combinations for purposes of insurrection. It is not so much in the true spirit of Christianity to go to those who are wronged, as to those who do the wrong. The primary message in such cases is to the latter; and when it does go to the former, it is to teach them to be patient under their wrongs, to evince the Christian spirit there, and to make use only of those means which are consistent with the gospel to free themselves from the evils under which they suffer. At the same time, nothing in this passage, or in any other part of the New Testament, forbids us to go to the master himself, and to show him the evil of the system, and to enjoin upon him to let the oppressed go free.

Nothing in this passage can be reasonably construed as teaching that an appeal of the most earnest and urgent kind may not be made to him; or that the wrongs of the system may not be fully set before him, or that any man or set of men may not lawfully lift up in his hearing a loud and earnest voice in favor of the freedom of all. And in like manner there is nothing which makes it improper that the slave himself should be put fully in possession of that gospel which will apprize him of his rights as a man, and as redeemed by the blood of Jesus. Every human being, whether held in bondage or not, has a right to be made acquainted with all the provisions and truths of that gospel, nor has any man or class of men a right to withhold such knowledge from him. No system of things can be right which contemplates that that gospel shall be withheld, or under which it is necessary to withhold it in order to the perpetuity of the system.

(3) the passage teaches that it is possible that a man who is a slaveholder may become a Christian. But it does not teach that, though he may become a Christian while he is a slaveholder, that it is proper for him to continue this relation after he becomes such. It does not teach that a man can be a Christian and yet go into the business of buying and selling slaves. It does not teach that a man can be a Christian and continue to hold others in bondage, whatever may be true on that point. It does not teach that he ought to be considered as maintaining a "good standing" in the church, if he continues to be a slaveholder; and whatever may be the truth on these points, this passage should not be adduced as demonstrating them. It settles one point only in regard to these questions - that a case was supposable in which a slave had a Christian master. It settles the duty of the slave in such a case; it says nothing about the duty of the master.

(4) this passage does not teach that slavery is either a good thing, or a just thing, a desirable relation in life, or an institution that God wishes to be perpetuated on the earth. The injunctions to slaves to be patient, meek, industrious, and respectful, no more demonstrate this, than the command to subjects to be obedient to the laws proves that God regarded the government of Nero as such an administration as he wished to be perpetuated on the earth. To exhort a slave to manifest a Christian spirit under his oppressions and wrongs, is not to justify the system that does him wrong, nor does it prohibit us from showing to masters that the system is contrary to the gospel, and that it ought to be abandoned.

(5) this passage, therefore, furnishes no real support for slavery. It can no more be adduced in favor of it than any exhortation to those who are oppressed, or in any degrading situation in life, to be patient, proves that the system which oppresses and degrades them, is a good one. Nor does the fact that a man might be converted who was a slaveholder, and might be spoken of as a πιστός pistos, or believer, prove that it would be right and desirable that he should continue that relation, anymore than the fact that Saul of Tarsus became a Christian when engaged in persecution, proves that it would have been right for him to continue in that business, or than the conversion of the Ephesians who "used curious arts" Act 19:19, proved that it would have been proper for them to continue in that employment. People who are doing wrong are converted in order to turn them from that course of life, not to justify them in it.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Perverse disputings (διαπαρατριβαὶ) N.T.o. olxx, oClass. Παρατριβή, is a rubbing against. Διὰ signifies continuance. The meaning therefore is continued friction. Hence wearing discussion; protracted wrangling. Of corrupt minds (διεφθαρμένων τὸν νοῦν) More correctly, corrupted in mind. The verb not common in N.T. In Paul only Co2 4:16. Only here in Pastorals. Διαφθορά corruption only in Acts. Comp. κατεφθαρμένοι τὸν νοῦν corrupted in mind, Ti2 3:8. Destitute of the truth (ἀπεστερημένων τῆς ἀληθείας) Rev. bereft of the truth. In N.T. commonly of defrauding, Mar 10:19; Co1 6:7, Co1 6:8; Co1 7:5. The implication is that they once possessed the truth. They put it away from themselves (Ti1 1:19; Tit 1:14). Here it is represented as taken away from them. Comp. Rom 1:8. Gain is godliness (πορισμὸν εἶναι τὴν εὐσέβειαν) Wrong. Rend. that godliness is a way (or source) of gain. Πορισμὸς, only here and Ti1 6:6, is a gain-making business. See Wisd. 13:19; 14:2. They make religion a means of livelihood. Comp. Tit 1:11.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Supposing that gain is godliness - Thinking the best religion is the getting of money: a far more common case than is usually supposed.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Perverse disputings of men of corrupt minds - Disputations that cannot be settled, because their partisans will not listen to the truth; and they will not listen to the truth because their minds are corrupt. Both under the law and under the Gospel the true religion was: Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength; and thy neighbor as thyself. Where, therefore, the love of God and man does not prevail, there there is no religion. Such corrupt disputers are as destitute of the truth as they are of love to God and man. Supposing that gain is godliness - Professing religion only for the sake of secular profit; defending their own cause for the emoluments it produced; and having no respect to another world. From such withdraw thyself - Have no religions fellowship with such people. But this clause is wanting in AD*FG, some others, the Coptic, Sahidic, Ethiopic, Vulgate, and Itala, one copy excepted. It is probably spurious.

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⁶ But godliness with contentment is great gain.

¹⁴ Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

¹⁵ Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.

⁸ Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.

⁴ He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,

¹⁹ Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver.

²¹ Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.

¹ Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.
² And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
³ If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
⁴ He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
⁵ Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

¹¹ Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.

⁶ But godliness with contentment is great gain.

⁸ First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

¹⁴ Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

¹⁹ Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:

⁵ Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

⁸ Nay, ye do wrong, and defraud, and that your brethren.

⁷ Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?

¹⁹ Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.

⁸ Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.

¹⁶ For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.