The love of money is the root of all evil

THE LOVE OF MONEY IS THE ROOT OF ALL EVIL
EDITED BY GLENN PEASE
1 Timothy 6:10 10Forthe love of money is a root of all
kinds of evil. Some people, eager for money, have
wandered from the faith and pierced themselves with
many griefs.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The RootOf All Evil
1 Timothy 6:10
T. Croskery
For the love of money is the rootof all evil. This almost proverbial saying is
intended to support the statementof the previous verse.
I. THE LOVE OF MONEYAS A ROOT OF EVIL.
1. The assertionis not concerning money, which, as we have seen, is neither
goodnor bad in itself, but concerning the love of money.
2. It is not assertedthatthere are not other roots of evil besides covetousness.
This thought was not present to the apostle's mind.
3. It is not meant that a covetous man will be entirely destitute of all virtuous
feeling.

4. It means that a germ of all evil lies in one with the love of money; that there
is no kind of evil to which a man may net be led through an absorbing greed
for money. It is really a root-sin, for it leads to care, fear, malice, deceit,
oppression, envy, bribery, perjury, contentiousness.
II. UNHAPPY EFFECTSOF THE LOVE OF MONEY. "Which some having
covetedafter have wanderedaway from the faith, and piercedthemselves
through with many sorrows."
1. It led to apostasy. Theymade shipwreck of their Christian principles. They
surrendered the faith. The goodseedof the Word was chokedby the
deceitfulness of riches, and, like Demas, they forsook the Word, having loved
this present world.
2. It involved the Tangs ofconscience, to the destruction of their own
happiness. They felt the piercings of that inward monitor who forebodes the
future destruction. - T.C.
Biblical Illustrator

Servants as are under the yoke.
1 Timothy 6:1, 2
Under the yoke
A. Rowland, LL. B.
The phrase "under the yoke" fitly expresses the pitiable condition of slaves, to
whom Paul here addresses himself. Of all the hideous iniquities which have
cried to heaven for redress, slavery, which places a man in such a position to
his fellow, is one of the worst. It is as pernicious to the owner as it is to the
slave. Dr. Thomsonhas well said, "It darkens and depraves the intellect; it
paralyzes the hand of industry; it is the nourisher of agonizing fears and of
sullen revenge;it crushes the spirit of the bold; it is the tempter, the
murderer, and the tomb of virtue; and either blasts the felicity of those over
whom it domineers, or forces them to seek forrelief from their sorrows in the
gratifications and the mirth and the madness of the passing hour." In the days
of our Lord and of His apostles, slaverywas a time-honoured and widely
ramified institution. It was recognizedin the laws as well as in the usages of
the empire. So numerous were those "under the yoke," that Gibbon, taking
the empire as a whole, considers it a moderate computation to setdown the
number of slaves as equal to the number of freemen. In Palestine the
proportion would probably be less, but in Rome and other greatcities the
proportion would be far greater. Christianity, with its proclamationof
equality and brotherhood, came face to face with this gigantic system of
legalizedproperty in human flesh, and we want to know how the gospeldealt
with it.
I. LET US FIRST SEE WHAT CHRISTIANITYDID NOT DO FOR THE
SLAVES. That the followers ofHim who caredmost for the poor and needy,
and who longedto break every yoke, pitied these slaves in their abjectand
humiliating condition, goes without saying. But they certainly did not urge the
slaves to escape, orto rebel, nor did they make it an absolute necessityto
church membership that a slave-ownershould setall his slaves free. We may
be quite sure that such a man as Paul would not be insensible to the evils of
slavery, and further, that it was not from any deficiencyin moral courage that

he did not urge manumission; but told some slaves to remain in the condition
in which they were, and, by God's help, to triumph over the difficulties and
sorrows peculiarto their lot. Strange as this may seemat first sight, was it not
wise? Did it not prove in the long-run by far the best thing for the slaves
themselves, leading to a more complete extirpation of slavery than if more
drastic methods had been tried at first?
II. LET US SEE, THEN, WHAT CHRISTIANITY DID FOR THE SLAVES.
1. It taught masters their responsibilities.
2. It inculcatedon the slaves a course of conduct which would often lead to
their legalfreedom. Under Roman law, liberty was held out as an
encouragementto slaves to be honest, industrious, sober, and loyal; and,
therefore, any Christian slave who obeyed the laws of Christ would be on the
high road to emancipation. Liberty thus won by characterwas a better thing
than liberty wonby force or by fraud, and was more accordantwith the
genius of Christianity.
3. It gave dignity to those who had been despisedand who had despised
themselves. The work, which had once been a drudgery, became a sacred
service;and this your toil and mine may surely be.
4. But, besides all this, Christianity laid down principles which necessitated
the ultimate destruction of slavery. It taught that all men had a common
origin; that God had made of one blood all nations; and that men of every
class were to join togetherin the wonderful prayer, "Our Father which art in
heaven." Learn, then, to trust to principles rather than to organization. Let
life be more to you than law, and change of life more than change of law. Care
for characterfirst, believing that circumstance will care for itself. And, finally,
in conflict with evils deep and wide-spreadas ancient slavery, be patient, and
have unwavering faith in the God of righteousness andlove.
(A. Rowland, LL. B.)
The slave winning his master for Christ

A. Rowland, LL. B.
Many a heathen master was rebuked amid his careerof profligacy by the
saintly lives of Christian slaves, who had given themselves up to the Lord of
purity; and probably the hearts of many were touched through the prayers of
those they had despised. We have read of a negress in the Southern States who
was caughtpraying by her master, and cruelly beaten for her pains. Stripped
and tied fastto the post, as the blood stainedwhip ceasedfor a moment to fall
on the quivering flesh, she was askedif she would give over praying. "No,
massa, never!" was the answer;"I will serve you, but I must serve God."
Again the lashes rained down on her bleeding back; but when once mere they
ceased, the voice of the followerof Jesus was heardpraying, "O Lord, forgive
poor massa, and bless him." Suddenly the whip fell from his hand; stricken
with the finger of God, he broke down in penitence. Then and there the
prayer was answered— the godless masterwas savedthrough the faithfulness
of the slave he had despised.
The powerof custom to concealsi
A. Rowland, LL. B.
n: — But we must not overlook the insidious and powerful influence of
custom, which makes a sin so familiar that we do not trouble to investigate
2. We deal with it as a sentinel does with one he has allowedto pass without
challenge — he thinks it all right, and lets him pass againand again, until at
last he is horrified to find he has been giving admission to a foe. John Newton,
for example, after his conversion(which was as genuine as it was remarkable),
carried on for years the inhuman traffic of slavery, and felt his conscience at
rest so long as he did what he could for the bodily comfort of the slaves. He
was quite insensible to the sinfulness of slavery until it pleasedGod to open his
eyes, which had been blinded by custom. And, at the close oflast century, an
American gentleman left a plantation well stockedwith slaves to the Society
for the Propagationof the Gospel, and was evidently unconscious of any

inconsistency. It is not to be won dered at that, in the early days of
Christianity, disciples of Jesus were similarly deceived. Insteadof condemning
them, let us ask ourselves whethercustom is not blinding us to other sins.
That the name of God and His doctrine be not blasphemed
The imperfections of Christians exaggeratedby the enemies of Christianity
A. Thomson, D. D.
It is objectedto Christianity, which in my text may be consideredas meant by
"the name and doctrine of God," that many of those who profess to be
regulatedby its spirit and laws, insteadof being better, are often much worse
than other men; that, pretending to adhere to it as a System of truth and
righteousness, theyyet frequently neglector violate the duties of those
relations and conditions in which they are placed; that servants, for example,
as here particularly alluded to by the apostle, bearing the name of Jesus, do,
notwithstanding, act unfaithfully and disobediently; that the same remark is
applicable to individuals of every other class and station in civil society;and
that even some of the ministers of the gospel, who have studied it most, and
should know it best, are themselves grievouslyaddicted to the follies and vices
of the world.
1. In the first place, then, the persons by whom the objectionis adduced, seem,
in many cases, to be influenced by a determination to censure, with or without
reason, the conduct of Christ's professedfollowers. Whateveraspectwe put
on, and whateverdeportment we maintain, they must discover, or imagine,
something which they may use as a pretext for personalreproach, and which
they may ultimately level againstthe doctrine or principles that we hold. If we
are grave, they accuse us of being morose and gloomy. If we are cheerful, then
we are light and joyous spirits, having as little seriousness andas much
wantonness as themselves.

2. We remark, in the secondplace, that the fact which gives rise to the
objectionwe are considering is not unfrequently exaggeratedby the fault of
an individual being transferred and imputed to the whole class to which he
belongs. The ultimate aim is to bring Christianity into disrepute — to
"blaspheme the name and the doctrine of God";and in order to accomplish
what is thus intended, the aberrations of every individual Christian are
spokenof as descriptive of all who have embracedthe religionof Jesus, andas
a sort of universal and necessaryaccompanimentto the faith and characterof
His disciples.
3. It may be observed, in the third place, that the fact of which we are
speaking is often exaggerated, by considering one part of the Christian's
conduct as a test of his whole character. The splendour of their virtues is
obscuredby an individual spot, which malice or misconceptionhas magnified
far beyond its realsize. And their character is appreciated, not by the tone of
their principles, in connectionwith the habitual tenor of their conduct, but by
a single vicious action, of which their mind is utterly abhorrent, which they
bewail with unfeigned sorrow, and which a candid eye would trace to those
imperfections of the heart, and those infelicities of condition, which adhere to
humanity in its best estate. The unmanly equivocationof Abraham, the
aggravatedcrime of David, and the unhappy strife betweenPaul and
Barnabas, are held out as the characteristic features ofthese eminent persons;
that faith, and piety, and humility, and zeal for the glory of God and the best
interests of mankind, by which they were severallydistinguished, go for
nothing in the estimate that is formed.
4. In the fourth place, the fact by which unbelievers are furnished with the
objectionwe refer to, is frequently amplified by a too rigid comparisonof the
Christian's conduct with the religion in which he professes to believe. Now, it
would be fair enoughto judge us by the standard to which we appeal, if they
would take care at the same time to apply it under the direction of those rules,
which the very nature and circumstances ofthe case require to be observedin
such an important trial. They forgetthat the morality of the gospelmust be
perfect, because it is prescribed by a perfectBeing, and that, had it been
otherwise, they would very soonhave discoveredit to be unworthy of its
allegedauthor. They forgetthat moral imperfection is an attribute of our

fallen nature, and must therefore mingle in all our attempts to comply with
the Divine will, and to imitate the Divine character.Conclusion:
1. And, in the first place, let it not be thought that we mean to plead for any
undue or unlawful indulgence to the disciples of Jesus.
2. In the secondplace, letChristians beware of encouraging unbelieving and
ungodly men in this mode of misjudging and misrepresenting character.
3. Lastly, let us scrupulously abstain in our ownconduct from everything of
which advantage may be taken, for that unhallowed purpose.
(A. Thomson, D. D.)
The imperfections of Christian
A. Thomson, D. D.
Men may rejectwhat is true, and disobey legalauthority; that is what they do
every day. But such rejection and disobedience neither alter the nature of that
truth, nor destroythe legitimacyof that authority. In the same waythe
Christian religion, being establishedon grounds which have the sanctionof
God to support them, cannot be deprived of its claims to our submissive
regard, because those who profess to believe in it do not act uniformly as it
requires. "Let God be true, and every man a liar." The objectionmust
suppose that the wickedness ofprofessing Christians arises eitherfrom
Christianity being directly immoral in its influence, or from its being deficient
in power to make its votaries holy. Now, that its influence is far from being
directly immoral will be granted, without hesitation, by every one who is at all
acquainted with its spirit and its principles. It has a characterso completely
opposite to this, that it is commonly accusedby its enemies of being severely
and unnecessarilystrict, inasmuch as it requires us to conform ourselves to a
perfect law, and to imitate a perfectexample. The objection, therefore, must
owe its force to the other alternative that was stated. It must suppose that
Christianity is deficient in power, or not properly calculatedto make its
votaries holy. Wherein, then, does its allegeddeficiency consist? In what

respectis it naturally inefficacious for making men virtuous and good? Is it
defective in the plainness and energy of its precepts? Nothing canbe plainer,
or more forcible, than the manner in which it proposes its rules for the
regulation of our conduct. Again, is Christianity defective in the extent of its
morality? Its morality could not be more extensive than it actually is. There is
no vice which it does not prohibit; there is no virtue which it does not enjoin.
Is it defective in the principles on which its morality is founded? That might
be affirmed, if it inculcated the principle of fictitious honour, which this
moment stimulates to noble deeds, and the next gives its countenance to
boundless dissipationand bloody revenge, or the principle of sentimental
feeling. But the principles of Christian morality are of a quite different and
infinitely more perfect kind, and fitted, by their natural and unfettered
operation, to form a characterof unblemished and superlative worth.
Profound regard for the authority of Him who made us, whose subjects we
now are, to whom we are finally accountable, and who possessesthe most
sacredand unquestionable title to our unreserved homage;firm and lively
faith in the existence and perfections of God; supreme love and ardent
gratitude to that Being who is infinitely amiable in Himself, and whose
unbounded mercy in Christ Jesus has laid us under obligations to obedience
the most cheerful and devoted; a heartfelt reliance upon that sacrifice of
Himself by which the Son of God redeemed sinners from the guilt and the
dominion of sin, and, by the influences of His Holy Spirit, extends as far as the
habitations of men are found, elevates us above the sordid wish of living to
ourselves, and consists in so loving eachother as Christ has loved us. Is
Christianity defective, then, in the sanctions with which its laws are enforced?
These sanctions are fitted to awe the stoutest, and to animate the coldestheart.
Is it defective in the encouragements whichit gives to virtuous exertions?
What encouragements greaterthan these: an assurance that"the eye of God
is ever upon the righteous, and His ear open to their cry." Is it defective, I ask,
in the lastplace, in the external means which it prescribes for promoting the
spiritual improvement of the Christian? Here, also, it is wholly unexceptional.
It puts into his hands a volume, which is "givenby inspiration, and is
profitable for doctrine, for reproof, for correctionand instruction ill
righteousness, thatas a man of Godhe may be perfect, thoroughly furnished
unto all goodworks." It consecratesone day in sevento rest from ordinary

labour, to give him a specialopportunity of examining his heart, and of
providing an additional store of knowledge andwisdom for his guidance in
future. In all the views now takenof the moral influence of the gospel, it
evidently appears that no defect whatevercan be ascribedto it in that
particular. On the contrary, it seems perfectly calculated, by the qualities we
have found it to possess,to purify, in an extraordinary measure, the heart and
the characterofits adherents.
(A. Thomson, D. D.)
The imperfections of Christians no argument againstChristianity
A. Thomson, D. D.
The argument is not complete till we have consideredthe effects which
Christianity has produced on the moral characterofits adherents.
1. Let it be consideredwhat a multitude of excellentcharacters have been
formed by the influence of the gospel. Fromits first establishment down to the
present day, every successive age has had a number of individuals and of
families by whom its sanctifying powerhas been deeply felt and practically
exhibited. On looking into the history of its progress and effects, we observe
that it no soonerobtained a footing, than it beganto change the moral aspect
of society, wherever, at least, the professionof it prevailed.
2. But the holy tendency of the gospelis obvious, not only from its powerful
effecton those who have truly believed its Divine origin, and given a candid
receptionto its doctrines;the same thing may be seen in the improved moral
condition of those also who have either given a mere speculative assentto it, or
who are acquainted only with its tenets and precepts, or who live merely in
countries where it is professed. The history of the gospelfurnishes us with a
detail of interesting and incontrovertible facts, which demonstrate that
Christianity has neither been useless nordetrimental as a moral system:that
it has maintained an influence peculiar to itself over the sentiments and
manners of mankind; and that this influence has been at once powerful,
important, and extensive.

3. It is not enough, however, to state that there are many who show in their
conduct the holy tendency and sanctifying power of Christianity; that there
are, and have been, multitudes of Christians who have adorned their religion
by the exercise ofevery virtue; it is proper to state, in addition to this, the
contrastwhich their present conduct exhibits to their former conduct, and
also to the deportment of others who have rejectedthe gospel, orwho have
never heard of its existence. It is right also to compare the moral characterof
the Christian with that of others who have not known or adopted the same
religious faith.
4. It was formerly statedthat the factupon which the objection we are
considering is founded, is frequently exaggeratedby the fault of one Christian
being transferred or imputed to the whole Church. But I have now to observe
that the fact is also most unfairly and injuriously misapplied in another way.
Our adversaries make no distinction betweenreal and merely nominal
Christians.
5. That the gospelhas not been more generally efficacious inreforming
mankind and in perfecting the characterof its votaries, is to be accountedfor
in various ways. Without entering into any detail, however, I may merely
mention one generalprinciple which appears to solve the whole difficulty. The
gospelis not a system of compulsion.
(A. Thomson, D. D.)
The duty of Christians in reference to the objectionfounded upon their
imperfections
A. Thomson, D. D.
We are called upon, by every motive of gratitude to the Saviour, of regardto
the Divine honour, and of compassionto the souls of men, who must be saved
by Christianity, or not be saved at all, to abstain from all those actions and
indulgences by which "the name or the doctrine of God may be blasphemed."
This is the exhortation of the apostle, which we shall now endeavourto

illustrate, by pointing out the wayin which it is to be complied with, so as
most effectually to answerthe end for which it is given.
1. And, in the first place, we exhort you never to forgetthat the gospelis a
practicalsystem. When you turn your mind to any one of its doctrinal truths,
you will consider that it is not only to be believed, but that it is to make you
free, in some respector other, from the dominion of iniquity. When you meet
with any precept, you will recollectthat it is not merely a proof of the
perfection of that morality which revelation inculcates, but a rule for your
deportment in that branch of holiness to which it refers. When you castyour
eye upon the delineation of a character, you will view it as not only held out to
attract, or to interest you, but as setbefore you to warn you againstcertain
offences orto recommend the practice of certain virtues.
2. In the secondplace, with the same view we exhort you to a faithful and
conscientious dischargeofthe duties which belong to the severalrelations in
which you stand, and the various circumstances in which you are placed. Nor
is this all. The circumstances,as wellas the relations of life, come under the
government of the rule we are considering.
3. In the third place, we exhort you to make a willing sacrifice evenof certain
privileges and comforts, when the exigences ofthe case require it, though, in
ordinary circumstances, youwould be warranted in refusing to make it, if it
were demanded. "Let as many servants as are under the yoke," says the
apostle, "counttheir own masters worthy of all honour, that the name of God
and His doctrine be not blasphemed." While you recollectwhatis due to
yourselves, you must recollectstill more what is due to the gospel.
(A. Thomson, D. D.)
The wickedlives of Christians no argument againstthe truth of Christianity
Bp. Atterbury.
I. First I am to considerWHAT JUST GROUND OR COLOUR THERE
MAY BE FOR A COMPLAINT OF THE EXCEEDING WICKEDNESSOF

MEN NOW UNDER THE CHRISTIAN DISPENSATION. And here it may
with truth be observed to the advantage ofour holy religion, that, as bad as
men are under it, they would have yet been worse without it. The rule by
which Christians are obligedto walk is so excellent, and they are thereby so
fully and clearlyinformed of the whole extent of their duty; the promised
assistancesare so mighty and the rewards so vast, by which they are animated
to obedience;that their transgressions, as theyare attended with a deeper
guilt, so must needs appear to be of a more prodigious size than those of other
men. And it is no wonder, therefore, if, on both these accounts, goodand holy
persons have spokenof them with a particular degree ofdetestationand
horror. And as the vices of Christians are, for these reasons, openand glaring,
so their virtues oftentimes disappearand lie hid. The profound humility and
self-denial, which the Christian religion first enjoined, leads the true disciples
of Christ, in the exercise ofthe chief gospelgraces, to shun the applause and
sight of men as much as is possible. On these, and such accounts as these, I say
vice seems to have the odds of virtue among those who name the name of
Christ, much more than it really hath.
II. Secondly, THAT THEY ARE VERY UNREASONABLE IN SO DOING, I
AM IN THE NEXT PLACE TO SHOW. For —
1. The holiest and purest doctrine imaginable is but doctrine still; it can only
instruct, admonish, or persuade; it cannotcompel. The gospelmeans of grace,
powerful as they are, yet are not, and ought not to be, irresistible. Let the
gospelhave never so little successin promoting holiness, yet all who have
consideredit must own that it is in itself as fit as anything that can be
imagined for that purpose, and incomparably more fit than any other course
that ever was taken. Did philosophy suffer in the opinion of wise men on
accountof the debaucheries that reigned in those ages, whereinit flourished
most among the Grecians and Romans? Was it then thought a goodinference
that, because menwere very dissolute when wisdom was at the height, and the
light of reasonshone brightest, therefore wisdom and reasonwere of little use
towards making men virtuous?
2. The present wickedness ofChristians cannot be owing to any defect in the
doctrine of Christ, nor be urged as a proof of the real inefficacyof it towards

rendering men holy;Because there was a time when it had all the successof
this kind that could be expected; the time, I mean, of its earliestappearance in
the world; when the practice of the generalityof Christians was a just
comment on the precepts of Christ; and they could appeal from their
doctrines to their lives, and challenge their worst enemies to show any
remarkable difference betweenthem.
1. There must needs be a greatdisparity betweenthe first Christians and
those of these latter ages;because Christianity was the religion of their choice.
They took it up while it was persecuted.
2. Another accountof the great degeneracyof Christians may be drawn from
men's erecting new schemes ofChristianity which interfere with the true and
genuine accountof it.
3. It is not to be expectedbut that, where Christians are wicked, they should
be rather worse than other men; for this very reason, becausethey have more
helps towards becoming better, and yet live in the contempt or neglectof
them.
III. SOME MORE PROPERAND NATURAL INFERENCES THAT MAY
BE DRAWN FROM IT. They are many and weighty. And —
1. This should be so far from shocking our faith, that it ought on the contrary
to confirm and strengthen it; for the universal degeneracyof Christians in
these latter days was plainly and punctually foretold by Christ and His
apostles.
2. Considerthe monstrous degree of pravity and perversenessthat is hid in
the heart of man, and to accountfor the rise of it.
3. Learn from thence not to measure doctrines by persons, or persons by
doctrines: that is, not to make the one a complete rule and standard whereby
to judge of the goodness orbadness of the other.
4. To excite ourselves from thence to do what in us lies towards removing this
scandalfrom the Christian faith at large, and from that particular church of
Christ to which we belong;both by living ourselves as becomes ourholy

religion; and by influencing others, as we have ability and opportunity, to live
as we do; that so both we and they may adorn the doctrine of God our Saviour
in all things (Titus 2:10).
(Bp. Atterbury.)
A faithful slave
Nearthe close ofthe civil war a gentleman residing in a Southern state
deemed it prudent, the Northern army being within four miles of his
residence, to concealhis State bonds, plate and other valuables. He decided on
burying them in the woods;but as this concealmentrequired assistance,it was
necessaryto take one of his slaves into his confidence. The man he selected
was one whom he knew to be a consistentChristian. With this slave's aid he
buried his treasure, and only he and his master knew the hiding-place. When
the Northern troops came two days afterward, they were informed by the
slaves, then emancipated, which of their number knew of the buried treasure.
The man was orderedto disclose the spot where it was hidden, but he knew if
he did so his former master would be ruined, and he refused. Six men with
loaded pistols pointed at his head repeatedthe order, and gave him twenty
minutes to decide whether he would obey or die. Life was very sweet, andthe
slave burst into tears, but told them he would rather die than break his word
to his master. The rough soldiers were touched by the faithful fellow's
heroism, and releasedhim unharmed. It is often said that religion makes men
weak and unmanly, but this Christian slave is an instance of the injustice of
the charge. He was faithful even in peril of death.
Our socialposition
Bp. Simpson.
The position we have in society, when we come to think of it, ought never to
make us unhappy. There is a kind of painting, or work, that they make in
other countries, that they call mosaic. It is made by little pieces ofmarble, or

pieces of glass ofdifferent colours. They are so small that eachone represents
merely a line. There are simply these little pieces ofglass or marble, and, if
one of the pieces falls or is trampled on, no matter; it is not worth anything at
all of itself. And yet the artist takes that little piece, and places it by another,
and hands out another, and proceeds until he makes a human face — the
shape, the eyes, the mouth, the lips, the cheeks, the human form, part shaped
to part — so that, standing off three or four feet, you could not tell it from an
oil painting. Now, suppose that one of those little pieces should say, "I wish he
would put me in the apple of the eye"; and another, " I wish he would put me
on the lip"; and another the cheek — but the artist knows just where to put it,
and to put it any where else would be to mar the picture. And if one should be
lost, it would mar the picture. Eachone has its place. I have thought it is so in
society. Godis making a greatpicture out of society. He is making it out of
insignificant materials, out of dust and ashes;but He is making a picture for
all eternity, and whereverGod may be pleasedto put me in that picture, if He
puts me at all, it seems to me I should be glad to be there. We shall be glad of
it, and the arch angels shall contemplate God's picture. I cannot tell where I
shall be; but God is putting us where we should be, and these plans are for our
goodand our glory and our triumph. And when we get to heaven, we shall not
wish we had been much different from what we were, only that we had been
better. But here we are so dissatisfied!
(Bp. Simpson.)
The true motive in service
Let us invite servants to remember that they are working for God as well as
for man. Their master's kitchen is a room in their Father's house. They may
have bad employers who do not care for goodwork, or ignorant ones who do
not appreciate it, or disheartened ones who have ceasedto expect it. They
must take for their guidance their heavenly Father's work in nature. His rain
falls on the just and on the unjust, on the carefully tilled field which invites
His blessing and on the stony ground which refuses it. Their ambition must be
to make their work fit to be part of His. Their kitchen must be able to

welcome His sunshine without being put to shame by it. There should be no
vesselthrust awayto the back of the cupboard too foul to receive the purity of
His daisies or His primroses. When they find themselves hampered and
defeatedby thoughtlessness orselfishness, theymust think how nature makes
the bestof everything, throwing ivy over ruins, and absorbing all decay into
something new and good. (Edward Garrett.)
STUDYLIGHT RESOURCES
Adam Clarke Commentary
The love of money is the root of all evil - Perhaps it would be better to
translate παντων των κακων, ofall these evils; i.e. the evils enumerated above;
for it cannotbe true that the love of money is the root of all evil, it certainly
was not the root whence the transgressionofAdam sprang, but it is the root
whence all the evils mentioned in the preceding verse spring. This text has
been often very incautiously quoted; for how often do we hear, "The Scripture
says, Moneyis the root of all evil!" No, the Scripture says no such thing.
Money is the root of no evil, nor is it an evil of any kind; but the love of it is
the rootof all the evils mentioned here.
While some covetedafter - Ορεγομενοι·Insatiably desiring.
Have erred from the faith - Απεπλανηθησαν· Have totally erred - have made a
most fatal and ruinous departure from the religion of Christ.
And pierced themselves through with many sorrows - The word περιεπειραν
signifies to be transfixed in every part; and is an allusion to one of those
snares, παγιδα, mentioned 1 Timothy 6:9, where a hole is dug in the earth, and
filled full of sharp stakes, and, being slightly coveredover with turf, is not
perceived; and whatever steps on it falls in, and is pierced through and
through with these sharp stakes, the οδυναις πολλαις, the many torments,
mentioned by the apostle. See on1 Timothy 6:9; (note).

Albert Barnes'Notes onthe Whole Bible
For the love of money is the rootof all evil - That is, of all kinds of evil. This is
evidently not to be understood as literally true, for there are evils which
cannot, be tracedto the love of money - the evils growing out of ambition, and
intemperance, and debasing lusts, and of the hatred of God and of goodness.
The expressionhere is evidently a popular saying - “all sorts of evils grow out
of the love of money.” Similar expressions oftenoccur in the classic writers;
see Wetstein, in loc, and numerous examples quoted by Priceaus. Ofthe truth
of this, no one candoubt. No small part of the crimes of the world canbe
tracedto the love of gold. But it deserves to be remarked here, that the apostle
does not saythat “money is the rootof all evil,” or that it is an evil at all. It is
the “love” ofit which is the source of evil.
Which while some covetedafter - That is, some who were professing
Christians. The apostle is doubtless referring to persons whose history was
known to Timothy, and warning him, and teaching him to warn others, by
their example.
They have erred from the faith - Margin, “been seduced.” The Greek is, they
have been led astrayfrom; that is, they have been so deceivedas to depart
from the faith. The notion of deceptionor delusion is in the word, and the
sense is, that, deceived by the promises held out by the prospectof wealth,
they have apostatizedfrom the faith. It is not implied of necessitythat they
were ever real Christians. They have been led off from truth and duty, and
from all the hopes and joys which religion would have imparted.
And pierced themselves through with many sorrows - With such sorrows as
remorse, and painful reflections on their folly, and the apprehension of future
wrath. Too late they see that they have thrown awaythe hopes of religion for
that which is at bestunworthy the pursuit of an immortal mind; which leads
them on to a life of wickedness;which fails of imparting what it promised
when its pursuit is successful, andwhich, in the greatmajority of instances,
disappoints its votaries in respectto its attainment. The word rendered
“piercedthemselves through” - περιέπειραν periepeiran- occurs nowhere else

in the New Testament, and is a word whose force and emphasis cannotbe well
expressedin a translation. It is from πείρω peirōand is made more emphatic
by the addition of the preposition περι periThe word πείρω peirōmeans,
properly, “to pierce through from one end to another,” and is applied to meat
that is “piercedthrough” by the spit when it is to be roasted(Passow);then it
means to pierce through and through. The addition of the preposition περι
perito the word, conveys the idea of doing this “all round;” of piercing
everywhere. It was not a single thrust which was made, but they are gashedall
round with penetrating wounds. Such is the effecton those who castoff
religion for the sake ofgold. None can avoid these consequenceswho do this.
Every man is in the hands of a holy and just God, and sooneror later he must
feel the effects of his sin and folly.
Coffman's Commentaries on the Bible
For the love of money is a root of all kinds of evil: which some reaching after
have been led astrayfrom the faith, and have pierced themselves through with
many sorrows.
The thought of this verse is parallel with 1 Timothy 6:9; and again, it is not
the possessionofmoney, but the love of it and the pursuit of it, which are
condemned. The old King James Version, of course, rendered this "rootof all
evil"; but the American Standard Version (1901)has hardly improved it. As
White said of this rendition, "It is hardly satisfactory."[18]True, making
money the root of "all evil" seems a little extravagantto some;but, again
from White: "Whenone is dealing with a degrading vice of any kind, the
interests of virtue are not servedby qualified assertions."[19]The old
rendition that "the love of money is the root of all evil" appears to be exactly
what the Greek says;and, if going beyond the truth a little in the allowance
that there are SOME "evils" not attributed to the love of money, the
expressionstands anyway as hyperbole, a metaphor used by all of the sacred
writers.
Piercedthemselves through with many sorrows ... This is the same thought of
being drowned in destruction and perdition, mentioned in 1 Timothy 6:9.

[18] NewportJ. D. White, op. cit., p. 144.
[19] Ibid.
John Gill's Exposition of the Whole Bible
For the love of money is the rootof all evil,.... Of all the evils before
mentioned, and of others; not money itself, as silver and gold, which are God's
creatures, and his gifts, and may be used to, and answermany goodpurposes;
but the love of it, and not any love of it; for there may be a lawful love of it,
and desire after it, so far as it is requisite to the necessariesoflife, to answer
the calls of Providence, the duties we owe to God and men, to serve the
interest of Christ, and do goodto fellow creatures and fellow Christians:but it
is an immoderate insatiable desire after it, and an inordinate love of it, which
is here meant, such as is properly idolatry: as when a man loves it, not only
besides, but above God; serves it as if it was God, and places his trust and
confidence in it, independent of God, and his providence; such love of it is the
source and spring of all iniquity, as above; it was the sin of Judas, and the root
of all his iniquity. The phrase is Jewish. So idolatry is said to be ‫יע‬,‫עונות‬ ‫כל‬ ‫קר‬
"the root of all iniquities"F17;see Hebrews 12:15
which while some covetedafter; in a greedy and insatiable way:
they have erred from the faith; the doctrine of faith. Observing that the
professors ofit are generallypoor, they have declined that path, and have not
so much as heard the word; and if they have heard and embraced it, yet when
persecutionarises because ofit, they drop their professionof it; or else their
minds are so filled with worldly cares, and deceitful riches, that the word is
choked, and becomes unprofitable, and by and by, Demas like, they forsake it,
having loved this presentworld.
And pierced themselves through with many sorrows;riches are therefore fitly
compared to thorns, which give greattrouble and uneasiness, bothin getting
and keeping them; and oftentimes the reflectionupon the unlawful ways and
means made use of to obtain them, gives very pungent pain and distress;see
Job 20:15. The apostle seemto allude to the Hebrew word ‫,עצב‬ used for a

covetous man, which signifies one that pierces, cuts, and wounds, as such an
one does both himself and others.
Geneva Study Bible
For the love of money is the rootof all evil: which while some covetedafter,
they have erred from the faith, and d pierced themselves through with many
sorrows.
(d) Sorrow and grief do as it were pierce through the mind of man, and are
the harvestand true fruits of covetousness.
Commentary Critical and Explanatory on the Whole Bible
the love of money — not the money itself, but the love of it - the wishing to be
rich (1 Timothy 6:9) - “is a root (Ellicott and Middleton: not as English
Version, ‹the root‘) of all evils.” (So the Greek plural). The wealthiestmay be
rich not in a bad sense;the poorestmay covetto be so (Psalm 62:10). Love of
money is not the sole rootof evils, but it is a leading “rootof bitterness”
(Hebrews 12:15), for “it destroys faith, the root of all that is good” [Bengel];
its offshoots are “temptation, a snare, lusts, destruction, perdition.”
covetedafter — lusted after.
erred from — literally, “have been made to err from the faith” (1 Timothy
1:19; 1 Timothy 4:1).
pierced — (Luke 2:35).
with … sorrows — “pains”:“thorns” of the parable (Matthew 13:22) which
choke the word of “faith.” “The prosperity of fools destroys them” (Proverbs
1:32). Bengeland Wiesingermake them the gnawings ofconscience,
producing remorse for wealth badly acquired; the harbingers of the future
“perdition” (1 Timothy 6:9).

Robertson's WordPictures in the New Testament
The love of money (η πιλαργυρια — hē philarguria). Vulgate, avaritia.
Common word (from πιλαργυρος — philarguros 2 Timothy 3:12, and that
from πιλοσ αργυρος — philosβουλομενοι πλουτειν — arguros), only here in
N.T. Refers to 1 Timothy 6:9 (ριζα παντων των κακων — boulomenoi
ploutein).
A root of all kinds of evil (ριζα — riza pantōn tōn kakōn). A root (την
πιλαργυριανειναι μητροπολινπαντων των κακων — riza). Old word,
common in literal (Matthew 3:10) and metaphorical sense (Romans 11:11-18).
Field (Ot. Norv.) argues for “the root” as the idea of this predicate without
saying that it is the only root. Undoubtedly a proverb that Paul here quotes,
attributed to Bion and to Democritus (ορεγομενοι — tēn philargurian einai
mētropolin pantōn tōn kakōn), where “metropolis” takes the place of “root.”
Surely men today need no proof of the fact that men and women will commit
any sin or crime for money.
Reaching after(ορεγω — oregomenoi). Presentmiddle participle of ης —
oregō (see note on 1 Timothy 3:1) with genitive απεπλανητησαν— hēs
(which).
Have been led astray (αποπλαναω — apeplanēthēsan). Firstaoristpassive
indicative of εαυτους περιεπειραν — apoplanaō old compound verb, in N.T.
only here and Mark 13:22.
Have pierced themselves through (περιπειρω — heautous periepeiran). First
aoristactive (with reflexive pronoun) of late compound περι — peripeirō only

here in N.T. Perfective use of οδυναις πολλαις — peri (around, completely to
pierce).
With many sorrows (οδυνη — odunais pollais). Instrumental case ofodunē
(consuming, eating grief). In N.T. only here and Romans 9:2.
Vincent's Word Studies
Love of money ( φιλαργυρία )
N.T.oSee 4Macc. 1:26. Rare in Class.
The root ( ῥίζα )
Better, a root. It is not the only root. In Paul only metaphorically. See Romans
11:16, Romans 11:17, Romans 11:18.
Covetedafter ( ὀρεγόμενοι )
See on 1 Timothy 3:1. The figure is faulty, since φιλαργυρία is itself a desire.
Have erred ( ἀπεπλανήθησαν )
More correctly, have been led astray. oP.
Piercedthrough ( περιέπειραν )
N.T.oolxx.
Sorrows ( ὀδύναις )
See on Romans 9:2.
Wesley's ExplanatoryNotes

they have erred from the faith, and pierced themselves through with many
sorrows.
Love of money — Commonly called"prudent care" ofwhat a man has.
Is the root — The parent of all manner of evils.
Which some coveting have erred — Literally, missed the mark. They aimed
not at faith, but at something else.
And pierced themselves with many sorrows — From a guilty conscience,
tormenting passions, desires contraryto reason, religion, and one another.
How cruel are worldly men to themselves!
Calvin's Commentary on the Bible
10Forthe root of all evils is avarice (124)There is no necessityfor being too
scrupulous in comparing other vices with this. It is certainthat ambition and
pride often produce worse fruits than covetousness does;and yet ambition
does not proceedfrom covetousness. The same thing may be said of the sins
forbidden by the seventh commandment. But Paul’s intention was not to
include under covetousnesseverykind of vices that can be named. What then?
He simply meant, that innumerable evils arise from it; just as we are in the
habit of saying, when we speak of discord, or gluttony, or drunkenness, or any
other vice of that kind, that there is no evil which it does not produce. And,
indeed, we may most truly affirm, as to the base desire of gain, that there is no
kind of evils that is not copiouslyproduced by it every day; such as
innumerable frauds, falsehoods,perjury, cheating, robbery, cruelty,
corruption in judicature, quarrels, hatred, poisonings, murders; and, in short,
almost every sort of crime.
Statements of this nature occur everywhere in heathen writers; and,
therefore, it is improper that those persons who would applaud Horace or
Ovid, when speaking in that manner, should complain of Paul as having used

extravagantlanguage. I wish it were not proved by daily experience, that this
is a plain description of facts as they really are. But let us remember that the
same crimes which spring from avarice, may also arise, as they undoubtedly
do arise, either from ambition, or from envy, or from other sinful dispositions.
Which some eagerlydesiring The Greek word ὀρεγόμενοι is overstrained,
when the Apostle says that avarice is “eagerlydesired;” but it does not
obscure the sense. He affirms that the most aggravatedofall evils springs
from avarice — revolting from the faith; for they who are diseasedwith this
disease are found to degenerate gradually, till they entirely renounce the faith.
Hence those sorrows, whichhe mentions; by which term I understand
frightful torments of conscience,whichare wont to befall men past all hope;
though God has other methods of trying covetous men, by making them their
own tormentors.
John Trapp Complete Commentary
10 For the love of money is the root of all evil: which while some covetedafter,
sorrows.
Ver. 10. For the love of money] Phocylides saiththe same, ηη φιλοχρημοσυνη
μητηρκακοτητος απασης. Covetousnessis the mother of all mischief. Bion
calledit the metropolis of misdemeanor. Timon, the proper element of evils.
There are those who draw it through all the commandments, and demonstrate
it to be a breachof all.
The root of all evil] As there is life in the root when there is no sap in the
branches; so covetousnessoftenliveth when other vices die and decay, as in
old men, who because they are likely to leave the world, spit on their hands
and take better hold.

They have erred from the faith] Selling themselves to the devil, as Judas,
Ahab, that pope for seven years’enjoyment of the popedom.
And pierced themselves through] Undique transfixerunt, They have galled
and goredthemselves. The covetous man hath his name in Hebrew of a word
that signifieth sometimes to pierce or wound, Psalms 10:3; cf. Joel2:8. He that
will be rich takes no more restthan one upon a rack or bed of thorns; when he
graspethearthly things most greedily, he embraceth nothing but smoke,
which wringeth tears from his eyes, and vanisheth into nothing. Three
vultures he hath always feeding upon his heart, care in getting, fear in
keeping, grief in spending and parting with that which he hath; so that he is in
hell beforehand.
Thomas Coke Commentary on the Holy Bible
1 Timothy 6:10. Have—piercedthemselves through, &c.— "Have felt long
and incurable pains, by the numerous wounds they have given to their own
consciences, as it were, on every side." The original word περιεπειραν is very
emphatical, and properly signifies, "They have stabbed themselves, as it were,
from head to feet, so as to be all coveredwith wounds." And this indeed
happily expresses the innumerable outrages done to conscience by those
madmen, who have takenup the fatal resolution, that they will at all
adventures be rich.
Expository Notes with PracticalObservations onthe New Testament
Here we have the nature of covetousness,the evil and sin of covetousness, and
the mischief and hurt of it declared.

Observe, 1. The nature of it: it is an inordinate love of money, an insatiable
desire after wealth.
Observe, 2. The evil and sinfulness of it: it is a root of sin, The root of all evil;
the fruit of all sin grows from this root, distrustful care, tormenting fear,
anger, malice, envy, deceit, oppression, bribery, perjury, vexatious lawsuits,
and the like; nay, farther, covetousness is the root of heresy in judgment, as
well as of iniquity in practice.
They have erred from the faith: that is, in point of doctrine, as wellas in
practice;it makes a man believe, as well as act, againstthe rule of faith, for
filthy lucre.
Observe, 3. The mischief and hurt of covetousnessdeclared:it pierces, it
pierces through with sorrows, yea, with many sorrows.
But whom doth it pierce?
First, others;it pierces the poor, the needy, the widow, the fatherless, all that
fall within the reachof its gripping hand; nay, it doth not spare its own
master, or slave rather, but pierces him: They pierce themselves through, says
the apostle, with many sorrows, with many more, and much worse sorrows,
than they pierce others with.
Riches ill gotten, by covetousnessoroppression, insteadof making their
owners heartily merry, make their consciencesache, andgive them many a
stitch in their side. None can tell what galland wormwoodsprings from this
bitter root, both to themselves and others:The love of money is the root of all
evil; which while some covetafter, they err from the faith, piercing themselves
through with many sorrows. It is the root of all evil, of sin, and also of trouble
and disquiet.
Copyright Statement
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Text Courtesyof BibleSupport.com. Used by Permission.

Bibliography
Burkitt, William. "Commentary on 1 Timothy 6:10". ExpositoryNotes with
PracticalObservations onthe New Testament.
https:https://www.studylight.org/commentaries/wbc/1-timothy-6.html. 1700-
1703.
return to 'Jump List'
Greek TestamentCriticalExegeticalCommentary
10.]For the love of money is the (not ‘a,’ as Huther, Conyb., and Ellicott, after
Middleton. A word like ῥίζα, a recognizedpart of a plant, does not require an
article when placedas here in an emphatic position: we might have ἡ γὰρ
ῥίζα, or ῥίζα γάρ: cf. 1 Corinthians 11:3 (which, notwithstanding what Ellic.
has allegedagainstit, still appears to me to be strictly in point to shew that for
which it is here adduced), παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ χριστός ἐστιν, κεφαλὴ δὲ
γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ χριστοῦ ὁ θεός. Here in the first clause it is
requisite to throw παντὸς ἀνδρός into emphasis: but had the arrangement
been the same as that of the others, we should have read κεφαλή (not ἡ κεφ.)
παντὸς ἀνδρὸς ὁ χριστός:but no one would therefore have thought of
rendering ‘a head’) root of all evils (not, is the only root whence all evils
spring: but is the root whence all (manner of evils may and as matter of fact
do arise. So that De W.’s objections to the sentiment have no force:for neither
does it follow (1) that the covetous man cannot possibly retain any virtuous
disposition,—nor(2) that there may not be other roots of evil besides
covetousness:neither of these matters being in the Apostle’s view. So Diogenes
Laert. vit. Diogen. (vi. 50), τὴν φιλαργυρίανεἶπε μητρόπολινπάντων σῶν
κακῶν:and Philo de judice 3, vol. ii. p. 346, calls it ὁρμητήριοντῶν μεγίστων
παρανομηματων. See otherexamples in Wetst.): after which ( φιλαργυρία, see
below) some lusting (the method of expression, if strictly judged, is somewhat
incorrect:for φιλαργυρία is of itself a desire or ὄρεξις, and men cannotbe
properly said ὀρέγεσθαι after it, but after its objectἀργύριον. Such
inaccuracies are, however, oftenfound in language, and we have examples of
them in St. Paul elsewhere:e.g. ἐλπὶς βλεπομένη, Romans 8:24,— ἐλπίδα … ἣν
καὶ αὐτοὶ οὗτοι προσδέχονται,Acts 24:15)wandered awayfrom the faith (ch.

1 Timothy 1:19; 1 Timothy 4:1), and piercedthemselves through (not all
round’ or ‘all over,’as Beza, Elsner, al.: the περί refers to the thing pierced
surrounding the instrument piercing: so περιπ. τὴν κεφαλὴνπερὶ λόγχην, Plut.
Galb. 27:see Palm and Rost, and Suicer, sub voce)with many pains (the
ὀδύναι being regardedas the weapons. ἄκανθαί εἰσιναἱ ἐπιθυμίαι— καὶ
καθάπερἐν ἀκάνθαις, ὅθενἄν τις ἅψηται αὐτῶν, ᾕμαξε τὰς χεῖρας καὶ
τραύματα ἐργάζεται·οὕτω καὶ ἀπὸ τῶν ἐπιθυμιῶν τὸ αὐτὸ πείσεται ὁ ταύταις
ἐμπεσών, κ. τὴν ψυχὴν ἀλγηδόσι περιβαλεῖ. Chrys.).
Copyright Statement
Bibliography
Alford, Henry. "Commentary on 1 Timothy 6:10". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/1-timothy-6.html. 1863-
1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
1 Timothy 6:10 gives a reasonfor the thought in 1 Timothy 6:9.
ῥίζα γὰρπάντων τῶν κακῶνἐστὶν ἡ φιλαργυρία]It is to be observedthat Paul
does not mean to say, whence all κακά whateverproceed, but what proceeds
from φιλαργυρία. Hence there is no article with ῥίζα. Hence, too, de Wette’s
correcting remark, that ambition, too, may entirely destroy man, does not
affectthe author of the epistle.
By τὰ κακά may be understood both physical and moral evils (wickedness);
here the latter idea is uppermost (otherwise in Polycarp, Ephesians 4 : ἀρχὴ
πάντων χαλεπῶν φιλαργυρία). φιλαργυρία only here in the N. T. (Jeremiah
8:10, LXX.).

ἧς τινὲς ὀρεγόμενοι]ὀρέγεσθαι does not mean deditum esse, but it is to be
acknowledgedthat the manner of connectionis not exact, since φιλαργυρία, as
de Wette rightly says, is itself an ὄρεξις. Hofmann’s interpretation is artificial.
He makes ὀρέγεσθαι denote here “the grasping of a man after something out
of his way,” and “the thing after which he reaches sideways is saidto be the
plant which afterwards proves to be to him a rootof all evils,” so that ἧς does
not refer to φιλαργυρία, but to ῥίζα πάντων τῶν κακῶν.
ἀπεπλανήθησανἀπὸ τῆς πίστεως] The reasonof this is the inner connection
betweenfaith and blessedness. The denial of the one necessarilyimplies the
denial of the other. The aoristpassive has a neuter sense;Luther rightly:
“have gone astray from the faith.” The compound only here and at Mark
13:22;the ἀπό added serves to intensify the meaning.
καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς] περιπείρειν ἅπ. λεγ. “pierce
through,” not “sting all round, wound in every part” (Matthies). The ὄδυναι
πολλαί, here regarded as a swordwith which they have piercedthemselves
through, are not the outward pains which they have drawn on themselves by
avarice, but the stings of conscience(“the precursors of the future ἀπώλεια,”
Wiesinger)which they have prepared for themselves by apostasyfrom the
faith. To this his own experience the apostle here directs attention, that he
may thereby present more vividly the destructiveness ofthe φιλαργυρία.
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on 1 Timothy 6:10". Heinrich Meyer's
Critical and ExegeticalCommentary on the New Testament.
https:https://www.studylight.org/commentaries/hmc/1-timothy-6.html. 1832.

Johann Albrecht Bengel's Gnomonof the New Testament
1 Timothy 6:10. πάντων τῶν κακῶν, of all evils) Forit destroys faith, the root
of all that is good:at first sight, the love of money seems to take away the
nutriment or food that supports many crimes, as luxury, wantonness, etc.;but
it is in reality the rootof all evils. All evils in 1 Timothy 6:9 are comprehended
under temptation, a snare, lusts, destruction, perdition; although the article
τῶν does not preciselyrelate to those evils, but is added to πάντων, according
to custom, for the purpose of amplifying or heightening the effect, without its
relative power.— φιλαργυρία, the love of money) When money is loved for
itself, it is not used for procuring “foodand raiment.”— ἧς) φιλαργυρίας, viz.
ἀργύρου.— τινὲς)some: the Ephesians, ch. 1 Timothy 5:15.— ὀρεγόμενοι,
having coveted) ch. 1 Timothy 3:1, note [having graspedat].— ὀδύναις
πολλαῖς, with many sorrows)ofthe conscience,producing remorse for
property badly acquired; also of the mind, urging to the laying up of more.
The remedy of these sorrows is faith.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on 1 Timothy 6:10". Johann
Albrecht Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/1-timothy-6.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
For the love of money is the rootof all evil; money itself is not evil, but the
immoderate love of it, whether discernedin an over eagerdesire after it, or an
excessive delightin it, is the cause ofmuch evil, both of sin and punishment.

Which while some covetedafter, they have erred from the faith; which money
while some too greedily thirsted after, (for though the article be feminine and
cannot grammaticallyagree with arguoion, which is neuter, yet that doth
agree with it as to the sense, being understood in filorguria, with which the
subjunctive article grammatically agreeth),
they have erred, or been seduced, from the faith, that is, the doctrine of the
gospel, orprofessionof Christianity.
And pierced themselves through with many sorrows;and exposedthemselves
to a greatmany sorrows, whichhave pierccdtheir very souls, such as cares,
troubles for the loss of their estates, &c.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon 1 Timothy 6:10". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/1-timothy-6.html. 1685.
Justin Edwards' Family Bible New Testament
The root of all evil; it tempts to the commissionof all sorts of evil.
Some;who professedto be Christians.
Erred from the faith; wandered awayfrom the faith of the gospel;with the
accessoryidea of their falling into sinful practices.
Copyright Statement

Bibliography
Edwards, Justin. "Commentary on 1 Timothy 6:10". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/1-timothy-
6.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges
10. ῥίζα γὰρπάντων τῶν κακῶνἐστὶν ἡ φιλαργυρία. Forthe love of money is
the rootof all evils, an emphatic, rhetorical, statement. To lay stress, as the
RevisedVersion has done, on the absence ofthe article before ῥίζα, seems
unnecessary, and the resultant translation “a rootof all kinds of evil,” though
no doubt giving us a more scientificallyexactmaxim than the A.V. presents, is
far less forcible. Quite as strong statements had been made about this vice
before St Paul’s day. Comp. Apollodorus Frag.
ἀλλὰ σχεδόν τι τὸ κεφάλαιοντῶν κακῶν
εἴρηκας·ἐν φιλαργυρίᾳ γὰρπάντʼ ἔνι,
or Diog. Laert. VI. 50 τὴν φιλαργυρίανεἶπε μητρόπολινπάντων τῶν κακῶν.
Or again, Ammian. Marcell. XXXI. 4 aviditas materia omnium malorum.
τῶν κακῶνrefers, of course, to moral not physical evils; to sins whether of
omissionor commission.
φιλαργυρία, defined by the Stoics as ὑπόληψις τοῦ τὸ ἀργύριονκαλὸνεἶναι
(Diog. VII. 111), is a passive vice, as contrastedwith the active grasping of
πλεονεξία, which indeed has a much wider range. The latter might co-exist
with prodigal expenditure; not so φιλαργυρία, which is the miser’s sin, the
auri sacra fames of Virgil (Aen. III. 56). Thus the older Latin rendering
avaritia gives the sense betterthan the Vulgate cupiditas. The word only
occurs againin the Greek Bible in 4 Maccabees 1:26;4 Maccabees2:15;but

we have the adjective φιλάργυρος in 2 Timothy 3:2, and in Luke 16:14, where
it is applied to the Pharisees.
ἦς τινὲς ὀρεγόμενοι, which some reaching after.… The image is, perhaps, not
strictly correct, for we can hardly reach after an ὄρεξις like φιλαργυρία, but it
is quite in St Paul’s manner; cp. ἐλπὶς βλεπομένη (Romans 8:24). For
ὀρέγεσθαι see on 1 Timothy 3:1.
ἀπεπλανήθησανἀπὸ τῆς πίστεως κ.τ.λ., have been led astray(cp. 1 Timothy
1:19, 1 Timothy 4:1) from the faith &c., i.e. as from a straight path. Struggling
out of this they get entrapped among the briars and thorns of the world, and
pierce themselves. ἀποπλανᾷνonly occurs in the N.T. againin Mark 13:22; it
is, however, a LXX. word.
καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς, and have pierced themselves
through with many sorrows. περιπείρειν is ἅπ. λεγ. in the Greek Bible; it
means to impale or pierce through, the force of περί arising from the idea of
the thing pierced surrounding that which pierces. Cp. Philo in Flacc. i.
ἀνηκέστοις περιέπειρε καοῖς. ὀδύναι (in N.T. only here and in Romans 9:2)
stands for the pangs of conscience, the shafts of remorse.
Copyright Statement
Bibliography
"Commentary on 1 Timothy 6:10". "Cambridge Greek Testamentfor Schools
and Colleges".https:https://www.studylight.org/commentaries/cgt/1-timothy-
6.html. 1896.
Whedon's Commentary on the Bible
10. The root—No definite article; a root, or a source.

All evil—Evil of every sort; of total amount.
Erred from the faith—Often has the Christian man apostatizedby becoming
rich. Sometimes he abandons the Church, gives up all profession, and
becomes professedlyprofane. Sometimes he stays in the Church; yet only to
dishonour religion by persistentfrauds. But St. Paul is here specifying
Christian teachers who abandon the truth in order to propagate a false yet
remunerative doctrine; a doctrine which gives freer license to immorality, and
so attracts adherents and pay.
Piercedthemselves through—As with a dagger, with many arrows, orpangs;
the pangs being either the daggeritself, or its agonizing accompaniments.
These piercing pangs are the penalties of conscience;the deep assurance of
guilt and forewarning of retribution, which, forgottenin the eagerness ofthe
pursuit and the flush of enjoyment, return at their own time.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on 1 Timothy 6:10". "Whedon's
Commentary on the Bible".
https:https://www.studylight.org/commentaries/whe/1-timothy-6.html. 1874-
1909.
PeterPett's Commentary on the Bible
‘For the love of money is a root of all kinds of evil, which some reaching after
have been led astrayfrom the faith, and have pierced themselves through with
many sorrows.’

For the love of money (not money itself which is simply a tool) is a rootwhich
produces all kinds of evil; greed, covetousness,envy, deceit, disregardfor
others, the argument that all is fair in business, the scheming of schemes to get
money out of others, self-accumulation, and so on, with the result that the
hunger for true righteousness andgodly living disappears. They often do not
realise what is happening but soongold has become their god. And they often
even try to justify their greed by claiming that it is God-provided. Thus they
float along enjoying their riches and leave the world to fend for itself. Not for
them teaching about widows, and the needy and care for one another and
laying up treasure in Heaven. To them God is the treasure cheston which they
draw for their own indulgence, the hole in the wall into which they feed their
pin number, not the One Whom they seek to please by following the teaching
of Jesus. Theyare takers and not givers. And they fashiontheir teachings to
suit.
Copyright Statement
Bibliography
Pett, Peter. "Commentary on 1 Timothy 6:10". "PeterPett's Commentary on
the Bible ". https:https://www.studylight.org/commentaries/pet/1-timothy-
6.html. 2013.
Schaff's Popular Commentary on the New Testament
1 Timothy 6:10. The rootof all evil. Better ‘a root.’ The Greek for ‘root’ has
no article. The thought implied is not that the love of money is the one source
of evil, but that out of it, as out of other vices of character, everyform of evil
would naturally spring. The position of ‘root,’ however, as in the parallel

constructionof 1 Corinthians 11:3, gives it almost the same force as the article
would do.
Which. The antecedentto the relative is not ‘money’ itself, but ‘the love of
money,’ the apostle not shrinking, here or elsewhere, from a seeming
pleonasm.
Some... have erred. The use of the formula in these Epistles leads us to the
belief that St. Paul was making, not a generalindefinite statement, but one
referring to persons whom he knew, and whom Timothy would know, though
they remain unnamed. The Greek tense, aorist, not perfect, strengthens this
conviction.
The Expositor's Greek Testament
1 Timothy 6:10. ῥίζα, κ. τ. λ.: The root of all evils. The R.V., a root of all kinds
of evil is not satisfactory. The position of ῥίζα in the sentence shows thatit is
emphatic. Field (in loc.)cites similar examples of the absence ofthe article
collectedby Wetsteinfrom Athenæus, vii. p. 280 A ( ἀρχὴ καὶ ῥίζα παντὸς
ἀγαθοῦ ἡ τῆς γαστρὸς ἡδονή), and Diog. Lært. vi. 50; and adds five others
from his ownobservation. It is, besides, unreasonable in the highest degree to
expectthat on the ground of his inspiration, St. Paul’s ethicalstatements in a
letter should be expressedwith the precisionof a text book. When one is
dealing with a degrading vice of any kind, the interests of virtue are not
served by qualified assertions.
φιλαργυρία:avaritia ((299)) rather than cupiditas ((300), (301), Vulg.). The
use of this word supports the expositiongiven above of 1 Timothy 6:9. Love of
money, meanness and covert dishonesty where money is concerned, is the
basestspeciesofthe genus πλεονεξία.
ἡς: In sense the relative refers to ἀργύριον, understoodout of φιλαργυρία,
with which it agrees in grammar. The meaning is clearenough; but the
expressionof it is inaccurate. This occurs when a man’s power of grammatical
expressioncannotkeeppace with his thought. Alf. cites as parallels, Romans

8:24, ἐλπὶς βλεπομένη, and Acts 24:15, ἐλπὶδα … ἣν καὶ αὐτοὶ οὗτοι
προσδέχονται.
τινες: See note on ch. 1 Timothy 1:3.
ὀρεγόμενοι:reaching after (R.V.) expresses the most defensible aspectof
coveting (A.V.).
ἀπεπλανήθησαν: peregrinatisunt ((302)) erraverunt ((303), Vulg.). The faith
is a very practicalmatter. Have been led astray (R.V.) continues the
description of the man who allows himself to be the passive subjectof
temptation. Chrys. illustrates the use of this word here from an absent-
minded man’s passing his destination without knowing it.
περιέπειραν: inseruerunt se. The force of περί in this compound is intensive,
as in περιάπτω, περικαλύπτω, περικρατής, περικρύπτω, περίλυπος.
ὀδύναις πολλαῖς: There is a touch of pity in this clause, so poignantly
descriptive of a worldling’s disillusionment.
George Haydock's Catholic Bible Commentary
The root of all evils is covetousness,(6)orthe love of money, as it is in the
Greek;a covetous man being ready to sacrifice his soul for money. (Witham) -
-- This truth is verified and illustrated by the example of Judas, in the gospel;
of Ananias and Saphira, in the Acts; of Demas, mentioned by St. Paul in his
secondepistle to Timothy; and many others, who have made shipwreck of
their faith through eagernessto gain riches. Whoeverseeksvisible and
terrestrial goods with greatavidity, cannot be supposed to retain much faith
in things that are celestialand invisible. He quits a future realand substantial
goodto seek for a delusive happiness that presents itself, but which will prove
a source of present and future evils.
===============================
[BIBLIOGRAPHY]
Cupiditas, Greek:philarguria, amor pecuniæ.

Mark Dunagan Commentary on the Bible
“Forthe love of money is a root of all sorts of evil”: Note: Moneyitself is not
evil, and neither is greed“the” root of all evil, rather, greed is simply “a” root
of evil, other roots do exist. It is not the possessionofthings, but the love of
things that leads men into temptation. Jesus taughtthe same truth (Matthew
6:24). So much evil can result from greed!
It causedthe rich younger ruler to turn away from Christ.
It causedthe rich fool in Luke 12:1-59 to deceive himself.
It causedthe rich man to neglectLazarus.
It causedJudas to betray his Masterand commit suicide.
It causedAnanias and Sapphira to tell lies.
“The desire for money tends to make a man selfish. If a man is driven by the
desire for wealthit is nothing to him that someone has to remain poor in order
that he may amass more, or that someone has to lose in order that he may
gain. The desire for wealth fixes a man’s thoughts upon himself, and others
become merely means or obstacles in the path of his own enrichment”
(Barclayp. 153).
“And some by longing for it”: The term “longing for it” means to reach after,
of stretching oneselfout for a thing, of longing after it, with stress upon the
objectdesired (Vine p. 298).
“Have wandered awayfrom the faith”: Note we are talking about Christians
who become greedy. One reasonwhy some Christians fall awayis because
they are trying to serve two masters (Matthew 6:24).
“Wandered”:To cause to go astray. “The faith which they once professedhas
become displacedby their love for money as the chief goalof their lives”
(Hiebert p. 114).

“And pierced themselves with many griefs”:Note the word “many”. Greed
brings about all sorts of consuming sorrows, whethersorrows of the body,
mind or both. The term “griefs” in this verse refers to consuming and eating
griefs. In addition, they brought such upon themselves. “Theyhave stabbed
themselves as it were from head to footand all around, so as to be wholly
coveredwith wounds” (Macknightp. 262). “The strange thing is that the
desire for wealthis basedon the desire for security, but it ends in nothing but
worry and anxiety. The more a man has to keep, the more he has to lose”
(Barclayp. 153). “Seeking materialease, menhave forfeited peace of mind,
lost friends, alienatedfamily members, destroyedtheir own characterand
self-respect, found themselves lashedby conscience andthe fearof detection
in dishonesty” (Reese p. 281). The present “griefs” experiencedby the person
who has sacrificedtheir faith for the sake ofgreed include pangs of
conscience, disillusionment, unrest, boredom, envy, remorse, painful
reflections upon their folly and other things.
“Pierced”:The idea here is that they have pierced themselves not once, but all
around.
E.W. Bullinger's Companion Bible Notes
love of money. Greek. philarguria. Only here. Compare 2 Timothy 3:2.
the = a.
all, &c. = all the evils.
evil. App-128.
some. App-124.
covetedafter. See 1 Timothy 3:1.
have erred = were seduced. Greek. apoplanao. Only here and Mark 13:22.
faith. App-160.
pierced . . . through. Greek. peripeiro. Only here.

with = by. Dative case.
sorrows = pangs. Greek. odune. Only here and Romans 9:3.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
sorrows.
The love of money - not the money, but the love of it-wishing to be rich (1
Timothy 6:9) - 'is a root (not "the root")of all evils.' "The root" is defensible,
as the article of the Greek predicate may be omitted. The wealthiestmay be
rich, not in a bad sense;the poorestmay covetto be so. Love of money is not
the sole rootof evils, but a leading "root of bitterness" (Hebrews 12:15); for it
'destroys faith, the rootof all good'(Bengel); its offshoots are 'temptation, a
snare, lusts, destruction, perdition.'
Covetedafter , [ oregomenoi(Greek #3713)] - 'stretching to reach.'
Erred from , [ apeplaneetheesan(Greek #635)] - 'have been made to err from
the faith' (1 Timothy 1:19; 1 Timothy 4:1).
Pierced(Luke 2:35) ... with many sorrows - `pains:' the "thorns" (Matthew
13:22)which choke the word (Proverbs 1:32). Bengel, the gnawings of
conscience;remorse for wealth badly acquired; harbingers of the future
"perdition" (1 Timothy 6:9).
Ellicott's Commentary for English Readers
(10) Forthe love of money is the root of all evil.—Some would waterdown this
strong expressionby translating the Greek words by “a rootof all evil,”
instead of “the root,” making this alteration on the ground of the article not
being prefixed to the Greek word rendered “root.” This change, however,
grammatically is unnecessary, as the article disappears before the predicate,
in accordancewith the well-knownrule respecting subjectand predicate.

St. Paul had just written (1 Timothy 6:9) of men being plunged into
destruction and perdition—the awful consequence ofyielding to those lusts
into which the fatal love of riches had guided them; he now sums up the
teaching contained in these words by pithily remarking. “Yes, for the love of
money is the root of all evil,” meaning thereby, not that every evil necessarily
must come from “love of money,” but that there is no conceivable evil which
can happen to the sons and daughters of men which may not spring from
covetousness—a love ofgold and wealth.
Which while some covetedafter.—There is a slight irregularity in the image
here, but the sense ofthe expressionis perfectly clear. It is, of course, not the
“love of money,” strictly speaking, which“some have covetedafter,” but the
money itself. The thought in the writer’s mind probably was—The man
coveting gold longs for opportunities in which his covetousness(love of
money) may find a field for exercise. Suchinaccuraciesin language are not
uncommon in St. Paul’s writings, as, for instance, Romans 8:24, where he
writes of “hope that is seen.”
They have erred from the faith.—Betterrendered, they have wandered away
from the faith. This vivid picture of some who had, for sake ofa little gold,
given up their first love—theirfaith—was evidently drawn by St. Paul from
life. There were some in that well-knowncongregationatEphesus, once
faithful, now wanderers from the flock, overwhom St. Paul mourned.
And pierced themselves through with many sorrows.—Thelanguage andthe
thoughts of Psalms 16:4 were in St. Paul’s mind when he wrote these words—
“Their sorrows shallbe multiplied that hasten after another (god).” The
“many sorrows”here are, no doubt, the “gnawings ofconscience,”which
must ever and anon harass and perplex the man or woman who, for
covetousness’sake, has desertedthe old paths, and has wandered awayfrom
the old loved communion of Christ.
The imagery used in this tenth verse seems to be that of a man who wanders
from the straight, direct path of life, to gather some poisonous, fair-seeming
root growing at a distance from the right road on which he was travelling. He

wanders awayand plucks it; and now that he has it in his hands he finds
himself pierced and wounded with its unsuspectedthorns.
Treasuryof Scripture Knowledge
sorrows.
the love
Genesis 34:23,24;38:16;Exodus 23:7,8;Deuteronomy 16:19;23:4,5,18;
Judges 17:10,11;Judges 18:19,20,29-31;2 Samuel 4:10,11;Proverbs 1:19;
Isaiah1:23; 56:11;Jeremiah5:27; Jeremiah5:28; Ezekiel13:19;16:33; 22:12;
Micah3:11; 7:3,4;Malachi1:10; Matthew 23:14;Acts 1:16-19;Titus 1:11;
Revelation18:13
coveted
21; 2 Timothy 4:10; Jude 1:11; Revelation2:14,15
erred
or, been seduced. and pierced.
Genesis 29:14,26,31-35;2 Kings 5:27; Psalms 32:10; Proverbs 1:31; 2 Peter
2:7,8
The Bible Study New Testament
For the love of money. Notmoney itself, but the LOVE of it! Many misquote
this. Money itself is harmless, and can be used to feed the poor, preach the
gospel, etc. But the LOVE of money makes men cheat, lie, steal, etc, and even
murder! Note the characterofJudas (John 12:6), which eventually led him to

sell Jesus (Matthew 26:14-16). Wanderedaway. Chrysostomexplains this with
the example of an absent-minded man who goes pasthis destination without
knowing it. Some are so eagerto have money, that they forget where they
really want to go!
1 Timothy 6:10 For the love of money is the rootof all evil: which while some
covetedafter, they have erred from the faith, and pierced themselves through
with many sorrows.
How might we pierce ourselves with riches?
1. Others constantly wanting your money and causing you turmoil. Quite a
number of the lottery winners of recent days have been plagued by people
wanting them to give them some of their winnings.
2. Taking care of your money. We have known older people that have had to
plan their weeks activities aroundgetting to the bank to take care of
investments. Others constantly worry about their investments and whether
they are being profitable or whether they are loosing money.
3. Worry about their money. Will they have enough to carry them through to
their death. Will the stock marketfall and leave them in financial trouble.
4. Trying to spend their money. After a point there is nothing to spend money
on. You buy all you think you need, and then you have to go looking for things
to buy. After a point you have bought so much that you need more room to
store all of it.
I am told that Jackie Onasis hadlarge warehouses to store the clothes and
shoes that she no longer used.
5. Finding you can"t take it with you. What in the world will I do with all of it
if I can"ttake it with me. Who do I like enoughto GIVE them all my money.
6. Worry about running out of money. Will all these millions be gone some
day. Will I spend too much so that when I getold there won"tbe any left for
taking care of me?

7. Taking care of what you buy. Even in our little two bedroom house and
small garage we have so much stuff that requires maintenance that I find I
spend more and more time just taking care of what we have assembled. Of
course if you have millions you could hire it done, but then calling repairmen
would probably become a problem at some point in time.
8. Protecting your money and purchases. Where do I keepit? Where will it be
safe? Will the bank really be a goodplace to keepit?
9. And lastbut not leasthow can I make all those payments to Uncle Sam,
after all, we have to getthat forty-five million in so they canadvertize the new
dollar coin!
I am sure if I were rich I would be able to find more ways in which I was
piercing myself, but this will have to do from my presentlimited perspective
PRECEPTAUSTIN RESOURCES
1Timothy 6:11: Forthe love of money is a rootof all sorts of evil, and some by
longing for it have wandered awayfrom the faith and piercedthemselves with
many griefs. (NASB: Lockman)
Greek:rhiza garpanton ton kakonestin(3SPAI) e philarguria, en tines
oregomenoi(PMPMPN)apeplanethesan(2PAPI)apo tes pisteos kai heautous
periepeiran (3PAAI) odunais pollais.
Amplified: Forthe love of money is a root of all evils; it is through this
craving that some have been led astray and have wanderedfrom the faith and
pierced themselves through with many acute [mental] pangs. (Amplified Bible
- Lockman)
ESV: For the love of money is a root of all kinds of evils. It is through this
craving that some have wanderedaway from the faith and pierced themselves
with many pangs.

KJV: 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.
Moffatt: For love of money is the root of all mischief; it is by aspiring to be
rich that certainindividuals have gone astray from the faith and found
themselves pierced with many a pang of remorse.
NET:For the love of money is the root of all evils. Some people in reaching for
it have strayed from the faith and stabbed themselves with many pains.
NLT: For the love of money is the root of all kinds of evil. And some people,
craving money, have wandered from the true faith and pierced themselves
with many sorrows (NLT - Tyndale House)
Phillips: For loving money leads to all kinds of evil, and some men in the
struggle to be rich have lost their faith and causedthemselves untold agonies
of mind. (Phillips: Touchstone)
TLB: For the love of money is the first step towardall kinds of sin. Some
people have even turned awayfrom God because oftheir love for it, and as a
result have pierced themselves with many sorrows.
Weymouth: For from love of money all sorts of evils arise;and some have so
hankeredafter money as to be led astray from the faith and be pierced
through with countless sorrows.
Wuest: for a root of all the evils is the fondness for money, which certain ones,
bending their every effort to grasp, have been led astray from the Faith and
have pierced themselves through with many consuming griefs. (Eerdmans)
Young's Literal: 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
FOR THE LOVE OF MONEY IS A ROOT OF ALL SORTS OF EVIL: rhiza
gar panton ton kakonestin(3SPAI) e philarguria: (Love: Ge 34:23,24 38:16
Ex 23:7,8 De 16:19 23:4,5,18 Jud17:10,11 Jud18:19,20,29-31 2Sa4:10,11 Pr

1:19 Isa 1:23 56:11 Jer5:27 Jer 5:28 Eze 13:19 16:33 22:12 Mic 3:11 7:3,4 Mal
1:10 Mt 23:14 Ac 1:16-19 Tit 1:11 Rev 18:13)
For (1063 ) (gar) is "a marker of cause or reasonbetweenevents, though in
some context this associationmay be remote or tenuous" (Louw-Nida). Stated
another way "for" is a term of explanation which should always cause one to
pause and ponder the passage.You will be amazed at how much you can
discern simply by observing the text! In the presentcontext, the "for"
explains the statementin the preceding passage (1Ti6:9) which refers to the
desire to be rich.
Root(4491)(rhiza) is used to describe a literal root
Rhiza is used as a negative metaphor here in 1Ti 6:10 and againin Hebrews
12:15-note., where it is a "rootof bitterness." The NT uses rhiza as a
metaphoricaldescription of the Messiahthree times (Ro 15:12-note, Rev5:5-
note, Rev22:16-note).
A root - Mostof our English translations place "root" later in the passage,
whereas Paulplaced it first in the Greek text for emphasis! The "root" is
vitally important! One cannot help but think of weeds like crabgrass that
begin to grow in our beautiful manicured lawns and which is extremely
difficult to eradicate. Furthermore, the root is that part of the plant that is
unseen, laying under the grownwhere it functions as the plant's organof
adsorption, aeration, food supply, anchorage and support! Remember that the
root differs from the stem, the buds and the fruit, all of which are intimately
dependent on the integrity of the root. Now parlay that picture into this
passageby Paul for a powerful picture!
Rhiza - 17x in 16v in the NT and always translated"root" or "roots."
Matthew 3:10 "The axe is already laid at the root of the trees;therefore every
tree that does not bear goodfruit is cut down and thrown into the fire.
Matthew 13:6 "But when the sun had risen, they were scorched;and because
they had no root, they withered away.

Comment: Used metaphorically of the seedthat brings salvation. No root. No
fruit. No salvation!
Matthew 13:21 yet he has no firm root in himself, but (contrast)is only
temporary, and when affliction or persecutionarises becauseofthe word
(Dearly reader, have you ever been persecutedbecause ofyour stand on the
Word of God? Belovedof God, rejoice because[1] it is evidence of genuine
salvationand [2] be glad [agalliao = jump for joy!] for your reward will be
great[Mt 5:11, 12-note]), immediately he falls away(Ed: Compare "falls
away" to "wanderedaway" here in 1Ti 6:10).
Mark 4:6 "And after the sun had risen, it was scorched;and because it had no
root, it withered away.
Mark 4:17 and they have no firm root in themselves, but are only temporary;
then, when affliction or persecutionarises because ofthe word, immediately
they fall away.
Mark 11:20 As they were passing by in the morning, they saw the fig tree
withered from the roots up.
Luke 3:9 "Indeed the axe is already laid at the rootof the trees;so every tree
that does not bear goodfruit is cut down and thrown into the fire."
Luke 8:13 "Those onthe rockysoil are those who, when they hear, receive the
word with joy; and these have no firm root; they believe for a while, and in
time of temptation fall away.
Romans 11:16-note If the first piece of dough is holy, the lump is also;and if
the rootis holy, the branches are too. 17 But if some of the branches were
broken off, and you, being a wild olive, were grafted in among them and
became partakerwith them of the rich root of the olive tree, 18 do not be
arroganttoward the branches; but if you are arrogant, remember that it is
not you who supports the root, but the root supports you. (For one of the best
discussions ofRomans 9-11 see Dr Anthony Garland's in depth answerto the
question What Will Happen to Israel?)

Romans 15:12-note Again Isaiah says, "THERE SHALL COME THE ROOT
OF JESSE,AND HE WHO ARISES TO RULE OVER THE GENTILES, IN
HIM SHALL THE GENTILES HOPE."
Comment: Paul is quoting from Isaiah11:1-note and Isaiah 11:10-note!
Lenski writes that: Rhiza refers to a live root that sends up a sprout, hence
“the root-sprout,” the article designates the one personreferred to. Jesse was
David’s father; in Rev. 5:5, and 22:16 we have “root-sproutof David.” The
royal house that sprang from Jesse wascut down; from the rootJesse
(appositionalgenitive) only a tender young sprout would grow up, so tiny and
apparently so weak comparedwith the old royal tree.
1 Timothy 6:10 For the love of money is a root of all sorts of evil, and some by
longing for it have wandered awayfrom the faith and piercedthemselves with
many griefs.
Hebrews 12:15-note See to it that no one comes shortof the grace of God; that
no root of bitterness springing up causes trouble, and by it many be defiled;
Revelation5:5-note and one of the elders said to me, "Stopweeping;behold,
the Lion that is from the tribe of Judah, the Rootof David, has overcome so as
to open the book and its sevenseals."
Revelation22:16-note "I, Jesus, have sent My angelto testify to you these
things for the churches. I am the Rootand the DescendantofDavid, the
bright morning Star."
Rhiza - 38v in the non-apocryphal Septuagint (Lxx)- Deut 29:18; 2 Kgs 19:30;
Job 5:3; 8:12; 13:27;14:8; 18:16; 19:28;28:9; 29:19; 30:4; 31:12;Ps 48:2;
80:9; Pr 12:3, 12; Isa 5:24; 11:1, 10;37:31; 40:24;53:2; Jer 17:8; Ezek 16:3;
17:6f, 9; 31:7; Dan 2:41; 4:15, 23, 26;11:7, 20;Hos 9:16; 14:5; Amos 2:9; Mal
4:1. Here are a few representative uses…
2 Kings 19:30 'The surviving remnant (See Doctrine of the Remnant) of the
house of Judah will againtake root downward and bear fruit upward.
Proverbs 12:3 A man will not be establishedby wickedness, But the root of the
righteous will not be moved. (Beloved, may this motivate all of us to be

diligent to discipline ourselves forgodliness, which is of greatgain. 1Ti4:7-
note, 1Ti4:8-note)
Proverbs 12:12 The wickedman desires the booty of evil men, But the root of
the righteous yields fruit. (This proverb recalls Jesus'promise to His disciples
past, presentand future should He tarry =- John 15:16 cp John 15:7 for a
"clue" as to whether one is truly His disciple. Cp Ps 92:13-15-note, CpGod's
promise to the believing Remnant of Jacob- Isaiah27:6, Hosea 14:5,6)
Isaiah53:2 (Messianic Prophecy)ForHe grew up before Him like a tender
shoot, And like a rootout of parched ground; He has no statelyform or
majesty That we should look upon Him, Nor appearance thatwe should be
attractedto Him. (Compare Isaiah11:1-note and Isaiah 11:10-note both also
prophecies perfectly fulfilled in the Messiah)(See RelatedTopic:Messianic
Prophecies)
Jeremiah17:8 "For(term of explanation - If you pause and ponder this one,
you will discover some wonderful truths for personalapplication! Compare
Jer 17:7. And be sure to contrastJer17:5-6) he (interrogate with the 5W/H'S)
will be like a tree planted by the water, That extends its roots by a stream And
will not fear when the heat comes;But its leaves will be green, And it will not
be anxious in a yearof drought Norcease to yield fruit.
Love of money (5365)(philarguria from philos = friend, loving + arguros =
silver, money) means loving silver, affectionfor silver, "money-loving" and
the relatedadjective philoarguros is rendered "covetous"in the KJV (Lk
16:14KJV, 2Ti 3:2KJV).
Philarguria is used in the apocrypha…
4 Maccabees1:26 In the soulit is boastfulness, covetousness, thirst for honor,
rivalry, and malice;
As noted above, the root philos means "friend" and is a fitting word in view of
Jesus'warning in the Sermon on the Mount…

No one can serve two masters;for either he will hate the one and love
(agapao)the other, or he will hold to one and despise the other. You cannot
serve God and Mammon. (Mt 6:24)
Comment: You cannotbe a friend of "gold" and a friend of God at the same
time. Fill in the following blank - "My bestfriend is ________." (CpPr 18:24,
Jn 15:14, 15! Is Jesus your best Friend? If He is, money won't be!)
John MacArthur rightly remarks that
The phrase the love of money is a root of all sorts of evil, is the theme of this
section. Everything else is an exposition of the significance ofthat statement.
(1Timothy Commentary)
Vine writes that…
There are other passions which are productive of evil; yet there is no sort of
evil which the craving for wealth may not induce. It has originated every sort
of crime in the history of humanity. The love of money is one form of
covetousness.As Trench points out, covetousness (pleonexia)is the genus of
which philarguria is the species. (See Trench's extendedcomparisonof these
two words below).
Money is neutral is not the problem. The problem is when we covetmoney.
That is the root problem so to speak and the plant produced is bad and brings
forth bad fruit!
Roy Zuck
Money, like any other God-given resource, is to be used wisely and
generously. Having money is a risk, for it can give a false sense ofsecurity and
lessenone's dependence on God. Moneycan create an excessive attachmentto
the world and greed, both of which Jesus condemned(Luke 9:57-62;12:13-
21). (A Biblical Theologyofthe New Testament)(Bolding added)
Is (2076)(estin)is in the present tense indicating that avaricious love
continually leads to evil. This truth reminds me of a road in which one comes
to a sign in bold red lettering "Danger:The Bridge is Out." Continually
traveling this road inevitably leads to a bad outcome!It is never too soonto

repent (180 degree turn) from the love of money! Thomas Fuller phrased it
this way "You cannotrepent too soon, becauseyou do not know how soonit
may be too late." Thomas Watsonadds that ""By delay of repentance, sin
strengthens, and the heart hardens. The longerice freezeth, the harder it is to
be broken." If you have fallen into the sin of the love of money because of
strong temptations, seek speedilyfor repentance for it, recoveryout of it,
revival from it.
All (3956)(pas)means that all without exceptionwill reap a harvest of bad
fruit!
MacArthur remarks that…
It is hard to imagine a sin that has not been committed for love of money.
Such love causes people to indulge themselves, show off, distort justice, take
advantage of the poor, lie, cheat, steal, and murder.
Holman Treasuryof Key Bible Words notes that…
Jesus’warnings againstwealthare not, in fact, directed against“riches” in
themselves. What He condemns is the wrong attitudes (Ed: ContrastHis list of
"be attitudes" that lead to true blessing and contentment in Mt 5:3-12!) many
people have towardacquiring wealthand the wrong ways in which they use it.
Longing for riches chokes the spiritual life like weeds in a field of grain (Mt.
13:22). The greedy desire to have more wealth doomed the unforgiving
servant (Matt. 18:23-35). And the rich man’s selfishness,not his wealth, sealed
his fate (Lk 16:19-26).
Bishop Trench's comparisonof pleonexia and philarguria…
Betweenthese words the same distinction exists as betweenour ‘covetousness’
and ‘avarice,’as betweenthe German ‘Habsucht’ and ‘Geiz.’ Πλεονεξία,
primarily the having more, and then in a secondaryand more usual sense, the
desire after the having more, is the more active sin, φιλαργυρία the more
passive:the first, the ‘amor sceleratus habendi,’seeks ratherto grasp what it
has not; the second, to retain, and, by accumulating, to multiply that which it
already has. The first, in its methods of acquiring, will be often bold and
aggressive;even as it may, and often will, be as free in scattering and

squandering, as it was eagerand unscrupulous in getting: the πλεονέκτης will
be often ‘rapti largitor,’ as was Catiline; characterizing whom Cicero
demands (Pro Cœl. 6): ‘Quis in rapacitate avarior? quis in largitione
effusior?’even as the same idea is very boldly conceivedin the Sir Giles
Overreachof Massinger. Consistentlywith this, we find πλεονέκτης joined
with ἅρπαξ (1 Cor. 5:10); πλεονεξία with βαρύτης (Plutarch, Arist. 3);
πλεονεξίαι with κλοπαί (Mark 7:22); with ἀδικίαι (Strabo, vii. 4. 6); with
φιλονεικίαι (Plato, Legg. iii. 677 b); and the sin defined by Theodoret(in Ep.
ad Rom. i. 30):ἡ τοῦ πλείονος ἒφεσις, καὶ τῶν οὐ προσηκόντωνἡ ἁρπαγή:
with which compare the definition, whosesoeverit may be, of ‘avaritia’ as
‘injuriosa appetitio alienorum’ (ad Herenn. iv. 25);and compare further
Bengel’s note (on Mark 7:22): ‘πλεονεξία, comparativum involvens, denotat
medium quiddam inter furtum et rapinam; ubi per varias artes id agitur ut
alter per se, sedcum læsione sui, inscius vel invitus, offerat, concedatet
tribuat, quod indigne accipias.’It is therefore fitly joined with αἰσχροκερδεία
(Polybius, vi. 46. 3). But, while it is thus with πλεονεξία, φιλαργυρία, on the
other hand, the miser’s sin (it is joined with μικρολογία, Plutarch, Quom. Am.
ab Adul. 36) will be often cautious and timid, and will not necessarilyhave
castoff the outward shows of uprightness. The Pharisees,for example, were
φιλάργυροι (Luke 16:14):this was not irreconcilable with the maintenance of
a religious profession, which the πλεονεξία would have manifestly been.
Cowley, in the delightful prose which he has interspersed with his verse,
draws this distinction strongly and well (Essay7, Of Avarice), though
Chaucerhad done the same before him (see his Persones Tale;and his
description severallyof Covetise and Avarice in The Romaunt of the Rose,
183–246). ‘There are,’Cowleysays, ‘two sorts of avarice;the one is but of a
bastard kind, and that is the rapacious appetite for gain; not for its own sake,
but for the pleasure of refunding it immediately through all the channels of
pride and luxury; the other is the true kind, and properly so called, which is a
restless and unsatiable desire of riches, not for any further end or use, but
only to hoard and preserve, and perpetually increase them. The covetous man
of the first kind is like a greedyostrich, which devours any metal, but it is
with an intent to feed upon it, and, in effect, it makes a shift to digestand

The love of money is the root of all evil

The love of money is the root of all evil

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