I Timothy 6:10 · Bible study
1 Timothy 6:10 Commentary: A Root of All Kinds of Evil
Greek · 11 what the commentators say
Meaning in one sentence
Paul warns that the love of money, not money itself, is a root of many evils, leading some to wander from faith into deep sorrow.
Research Summary
- Meaning: The love of money (not money itself) is one major source of many kinds of evil; pursuing it leads to spiritual wandering and deep sorrow.
- Key words: φιλαργυρία (philarguria), love of money/avarice; ῥίζα (rhiza), root (anarthrous, so “a root”); πάντων κακῶν, of all evils (plural); περιέπειραν, pierced through (aorist active).
- Main debate: “The root” vs “a root” (article omitted in Greek); “all evil” vs “all kinds of evil” (plural in Greek). Most modern translations adopt “a root of all kinds of evil.”
- Theological theme: Covetousness as a spiritual danger that opposes contentment, faith, and the gospel itself.
- Best use: Teaching on stewardship, warning against greed, clarifying a common misquote, and linking material desire to spiritual health.
Translation Comparison
BSB Berean Standard Bible 2020
For the love of money is the root of all kinds of evil. By craving it, some have wandered away from the faith and pierced themselves with many sorrows.
WEB World English Bible 2000
For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows.
KJV King James Version 1769
For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
ASV American Standard Version 1901
For the love of money is a root of all kinds of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows.
YLT Young's Literal Translation 1898
for a root of all the evils is the love of money, which certain longing for did go astray from the faith, and themselves did pierce through with many sorrows;
Darby Darby Bible 1890
For the love of money is [the] root of every evil; which some having aspired after, have wandered from the faith, and pierced themselves with many sorrows.
Douay-Rheims Douay-Rheims Bible 1899
For the desire of money is the root of all evils; which some coveting have erred from the faith and have entangled themselves in many sorrows.
Translations in other languages (10 available)
Porque el amor del dinero es la raíz de todos los males: el cual codiciando algunos, se descaminaron de la fe, y fueron traspasados de muchos dolores.
Pois o amor ao dinheiro é raiz de todos os tipos de males. Alguns o cobiçam, e então se desviaram da fé, e perfuraram a si mesmos com muitas dores.
Car l’ amour de l’ argent est une racine de tous les maux; et quelques-uns, en étant possédés, se sont égarés loin de la foi, et se sont jetés eux-mêmes dans bien des tourments.
Denn Geiz ist eine Wurzel alles Übels; das hat etliche gelüstet und sind vom Glauben irregegangen und machen sich selbst viel Schmerzen.
Want de geldgierigheid is een wortel van alle kwaad, tot welke sommigen lust hebbende zijn afgedwaald van het geloof, en hebben zichzelven met vele smarten doorstoken.
Poiché l’amor del danaro è radice d’ogni sorta di mali; e alcuni che vi si sono dati, si sono sviati dalla fede e si son trafitti di molti dolori.
Albowiem korzeń wszystkiego złego jest miłość pieniędzy, których niektórzy pragnąc, pobłądzili od wiary i poprzebijali się wieloma boleściami.
ибо корень всех зол есть сребролюбие, которому предавшись, некоторые уклонились от веры и сами себя подвергли многим скорбям.
貪財 是 萬 惡 之根。 有人 貪戀錢財，就被引誘 離了 真道， 用許多 愁苦 把自己 刺透了。
For the love of money is a root of all evil: and some whose hearts were fixed on it have been turned away from the faith, and been wounded with unnumbered sorrows.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Timothy 6:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree on the central point: Paul does not say that money is evil, but that the love of money is the problem. The Greek term φιλαργυρία (philarguria) specifically denotes avarice, a love for money already possessed, distinct from ordinary covetousness (Cambridge Bible). Vincent notes that ῥίζα (rhiza) lacks the definite article, meaning “a root,” not “the root.” Paul thus identifies one major source of evil, not the only one. The phrase πάντων τῶν κακῶν is plural, “all kinds of evil”, confirming that this love spawns a wide range of sins, not every sin without exception (Barnes, Clarke). The second half of the verse describes the tragic outcome: “some have been led astray from the faith and pierced themselves through with many sorrows.” The verb ἀπεπλανήθησαν (aorist passive) means “they were led astray”, a deception, not a single willful choice. And περιέπειραν (aorist active) presents a graphic picture: to pierce through, as if falling on stakes in a pit (Clarke). This is not a theoretical warning but a pattern Paul has seen, and he wants Timothy to learn from it. The pastoral heart of the verse calls readers to see that what promises gain actually brings grief.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The love of money (not money itself) is a root of many kinds of evil, leading some to abandon faith and suffer deep sorrow.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Is money itself evil? | All traditions affirm that money is not evil; it is the love of money that causes harm. | Some strands of Christian tradition have emphasized voluntary poverty as a safeguard, while others teach that wealth can be used righteously as a gift from God. |
| 'The root' vs 'a root' of all evil | The Greek text lacks the definite article before ῥίζα, so most translations render it 'a root.' All agree this limits the claim: the love of money is one major source, not the only source. | A few early English versions (KJV, Darby) read 'the root,' which has led to the common misquote. Some conservative interpreters argue Paul means it is the root par excellence, while others see it as one among many. |
| What constitutes 'all evil'? | The phrase πάντων κακῶν is plural and likely means 'all kinds of evil', a broad range, not literally every evil act. Commentators agree it cannot mean that all sin originates in love of money. | Some (e.g., Adam Clarke) limit it to the evils Paul listed in the preceding verses; others take it as a general principle about the kind of evil that springs from covetousness. |
| Nature of the consequences: wandering and sorrow | All agree that covetousness can lead people away from Christian faith and cause significant emotional and spiritual pain. | Calvin and others treat the 'sorrows' as remorse of conscience and temporal punishments; some note that the word περιέπειραν implies a self-inflicted wound, not necessarily final condemnation. |
Historical & Cultural Context
Paul writes 1 Timothy to his younger colleague serving in Ephesus, a wealthy commercial city in Asia Minor. False teachers had arisen, promoting “different doctrines” and engaging in “vain discussions” (1 Tim 1:3-7). In the immediate context, Paul has just denounced those who think “godliness is a way of gain” (1 Tim 6:5), teaching religion as a means to financial advantage. Verse 9 warns that those who are “determined to be rich” fall into a trap, like an animal caught in a snare. Verse 10 then grounds that warning in a general principle: the love of money is a root of all kinds of evil.
The cultural setting is important. In the Greco-Roman world, wealth was often seen as a sign of divine favor. Stoic and Cynic philosophers criticized greed, but the pressure to acquire and display wealth was immense. Some Jewish traditions also linked wealth with righteousness (Deuteronomy 28:1-14). Paul’s teaching here deliberately overturns that assumption. He draws on a common proverb, similar sayings appear in Greek and Latin writers (Barnes notes parallels). But Paul applies it specifically to the church: some professing Christians, “stretching after” (ὀρεγόμενοι) this love, have already wandered from the faith.
The image of “piercing themselves through with many sorrows” likely alludes to the snare mentioned in verse 9. Clarke describes a pit dug in the ground, filled with sharp stakes, covered lightly with turf. The covetous person steps onto it, falls, and is transfixed by the stakes. The sorrows (ὀδύναις) are the emotional and spiritual pains of a guilty conscience, disappointed hopes, and fractured relationships. Paul’s first readers would recognize the force of this metaphor: what looks like a path to security becomes a trap of self-inflicted wounds.
Textual Notes
The consulted sources note one significant variant. In place of περιέπειραν (“pierced through”), some manuscripts read περιέσπειραν (“they have surrounded [themselves with],” as in the Vulgate inseruerunt). The variant περιέσπειραν would change the metaphor from a violent piercing to a hedging in with thorns. The critical text (Recepta) supports περιέπειραν, which Lange describes as giving “a much stronger sense.” No other textual variants of consequence are discussed in the supplied sources. Modern critical editions consistently read περιέπειραν.
Reception History
Throughout church history, 1 Timothy 6:10 has been one of the most cited texts on wealth and greed, but it has also been frequently misquoted. Early church fathers such as John Chrysostom used the verse to condemn the avarice of the wealthy while encouraging almsgiving. Medieval theologians integrated it into teachings on the seven deadly sins, linking it to avarice. During the Reformation, Luther and Calvin both emphasized the distinction between money and its love, applying the warning to clergy and laity alike. In modern popular culture, the truncated form “money is the root of all evil” has become a secular proverb, often shorn of its spiritual context. The pulpit has consistently used this text to call believers to contentment, generosity, and vigilance against the deceitfulness of riches. The verse remains a touchstone for discussions about economic ethics and the heart’s attachment to material things.
Preaching This Verse
Three-point outline
- The Wrong Target: The root of evil is not money itself but the love of it (φιλαργυρία). This love is an insatiable desire that damages faith.
- The Wide Reach: The love of money is “a root of all kinds of evil.” It branches into many sins, dishonesty, exploitation, broken relationships, idolatry.
- The Tragic Result: Those who covet are “led astray from the faith” and “pierced through with many sorrows.” The harm is self-inflicted and long-term.
Five-point outline
- Clarify the misquote: “Money is a root of all evil” is wrong. The verse says the love of money is a root.
- Identify the root: Avarice is not the only source of evil, but it is a powerful one, a root that sends up harmful shoots.
- List the fruits: Paul has already mentioned temptation, a snare, foolish and harmful lusts, ruin and destruction (v.9).
- Trace the path: Coveting leads to wandering from the faith (ἐκ τῆς πίστεως). The false teachers at Ephesus model this drift.
- Show the cost: The pierced self, a vivid picture of conscience-wounds and future regret. The many sorrows are real and lasting.
Illustration hooks
- A person so focused on building a retirement nest egg that they neglect giving, relationships, and church involvement, only to find their savings bring anxiety, not peace.
- The family argument over an inheritance that severs bonds between siblings for years.
- A professional who compromises ethical standards for a promotion, later feeling hollow and ashamed.
Questions your congregation is asking
- How do I know the difference between being a good steward and loving money?
- Does this verse mean we should avoid wealth entirely?
- What does it look like to “pierce yourself with sorrows”, is it always a visible consequence?
Leading a Discussion
This verse is frequently misquoted as “money is the root of all evil.” A careful look at the original language and context changes what we think it says, and what it asks of us.
Discussion questions
- Read 1 Timothy 6:6-10. What contrast does Paul draw between contentment and the love of money?
- The Greek word for “love of money” is φιλαργυρία (philarguria). Why does the precise wording matter? What gets lost when people misquote the verse?
- Paul says this love is “a root of all kinds of evil.” How is “a root” different from “the root”? Why does that distinction affect how we understand other sinful patterns?
- What “kinds of evil” have you seen or heard of that can be traced back to a love of money? (e.g., fraud, family conflict, exploitation)
- Verse 10 describes people who “have been led astray from the faith.” Does this imply they were genuine believers who lost their salvation, or something else? What do other passages (like 1 John 2:19) contribute?
- The image of “piercing themselves through with many sorrows” is violent. What kinds of sorrows do you think Paul means? Immediate remorse? Broken relationships? Long-term regret?
- How can a Christian community help protect its members from the love of money? What practices or conversations help foster contentment?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 29:14 | Laban said to him, “Surely you are my bone and my flesh.” Jacob stayed with him for a month. |
| Genesis 29:26 | Laban said, “It is not done so in our place, to give the younger before the firstborn. |
| Genesis 29:31 | Yahweh saw that Leah was hated, and he opened her womb, but Rachel was barren. |
| Genesis 29:35 | She conceived again, and bore a son. She said, “This time I will praise Yahweh.” Therefore she named him Judah. Then she stopped bearing. |
| Genesis 34:23 | Won’t their livestock and their possessions and all their animals be ours? Only let’s give our consent to them, and they will dwell with us.” |
| Genesis 34:24 | All who went out of the gate of his city listened to Hamor, and to Shechem his son; and every male was circumcised, all who went out of the gate of his city. |
| Genesis 38:16 | He turned to her by the way, and said, “Please come, let me come in to you,” for he didn’t know that she was his daughter-in-law. She said, “What will you give me, that you may come in to me?” |
| Exodus 23:7 | “Keep far from a false charge, and don’t kill the innocent and righteous; for I will not justify the wicked. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke insists the Greek phrase should read "the root of all these evils" rather than "all evil." He corrects a common misquote that condemns money itself, when Scripture only condemns the love of it, and that as the source of the specific sins already listed.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that Paul's statement is a popular saying meaning all kinds of evil arise from loving money, not literally every evil. He stresses it is the love of money, not money itself, that is dangerous. The Greek word for "pierced" conveys being gashed all around with penetrating wounds from pursuing wealth at the cost of faith.
Calvin's Commentaries Reformed 1564
Calvin observes that when the gospel announced brotherhood in Christ, slaves eagerly assumed it meant freedom from their masters. Paul writes to correct that misunderstanding: the spiritual equality of believers does not overturn social roles. Slaves must still honor their masters willingly, because how they live affects whether God's teaching is honored or disgraced.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights a precise Greek distinction: the word for "love of money" here means avarice for wealth already gained, not the active grasping for more. It argues "the root" (not "a root") is the correct translation, emphasizing that this love spawns every kind of evil, not that other roots exist alongside it.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that it is the craving for money, not money itself, that causes evil. Pursuing wealth leads people to abandon their faith and, in the process, wound themselves with countless griefs they bring on their own heads.
Gill's Exposition of the Bible Baptist 1748
Gill carefully distinguishes the sin: it is not money itself but an immoderate, idolatrous love of it that displaces God, which constitutes the root of all evil. A lawful desire for necessities is not condemned. He notes that Jewish teachers used a similar phrase for idolatry.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB underlines that Paul calls love of money "a root" of all evils, not "the root," making it a leading cause rather than the only one. This love destroys faith, the root of all good, and spawns temptations, snares,
Lange's Commentary Reformed 1857
Lange emphasizes that Christian slaves must honor their masters, even unbelieving ones, so that the gospel is not slandered. He contends Christianity does not abolish slavery by force but transforms it from within through faithful conduct. Against false teachers who treat godliness as a means of profit, he insists true godliness paired with contentment is the real gain.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry draws a sharp line between those who treat Christianity as a trade for worldly advantage and those who follow it as a life's calling. The first group will be disappointed, but the second finds true gain, because godliness paired with contentment holds the promise of both this life and the next.
Vincent's Word Studies Evangelical 1887
Vincent clarifies that the Greek text says "a root" not "the root," since the love of money is not the only source of evil. He also notes a minor flaw in the metaphor: the
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley exposes the common excuse that calls love of money "prudent care" when it is actually the root of all evil. Those who pursue it, he says, miss their true target and end up wounding themselves with guilt, tormenting desires, and countless sorrows.