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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Timothy 6:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
I.Here is the duty of servants.
The apostle had spoken before of church-relations, here of our family-relations. Servants are here said to be under the yoke, which denotes both subjection and labour; they are yoked to work, not to be idle. If Christianity finds servants under the yoke, it continues them under it; for the gospel does not cancel the obligations any lie under either by the law of nature or by mutual consent. They must respect their masters, count them worthy of all honour (because they are their masters), of all the respect, observance, compliance, and obedience, that are justly expected from servants to their masters. Not that they were to think that of them which they were not; but as their masters they must count them worthy of all that honour which was fit for them to receive, that the name of God be not blasphemed. If servants that embraced the Christian religion should grow insolent and disobedient to their masters, the doctrine of Christ would be reflected on for their sakes, as if it had made men worse livers than they had been before they received the gospel. Observe, If the professors of religion misbehave themselves, the name of God and his doctrine are in danger of being blasphemed by those who seek occasion to speak evil of that worthy name by which we are called. And this is a good reason why we should all conduct ourselves well, that we may prevent the occasion which many seek, and will be very apt to lay hold of, to speak ill of religion for our sakes. Or suppose the master were a Christian, and a believer, and the servant a believer too, would not this excuse him, because in Christ there is neither bond nor free? No, by no means, for Jesus Christ did not come to dissolve the bond of civil relation, but to strengthen it: Those that have believing masters, let them not despise them because they are brethren; for this brotherhood relates only to spiritual privileges, not to any outward dignity or advantage (those misunderstood and abuse their religion who make it a pretence for denying the duties that they owe to their relations); nay, rather do them service, because they are faithful and beloved. They must think themselves the more obliged to serve them because the faith and love that bespeak men Christians oblige them to do good; and that is all wherein their service consists. Observe, It is a great encouragement to us in doing our duty to our relations if we have reason to think they are faithful and beloved, and partakers of the benefit, that is, of the benefit of Christianity. Again, Believing masters and servants are brethren, and partakers of the benefit; for in Christ Jesus there is neither bond nor free, for you are all one in Christ Jesus, Gal 3:28. Timothy is appointed to teach and exhort these things. Ministers must preach not only the general duties of all, but the duties of particular relations.
II.Paul here warns Timothy to withdraw from those who corrupted the doctrine of Christ, and made it the subject off strife, debate, and controversy: If any man teach otherwise (Ti1 6:3-5), do not preach practically, do not teach and exhort that which is for the promoting of serious godliness - if he will not consent to wholesome words, words that have a direct tendency to heal the soul - if he will not consent to these, even the words of our Lord Jesus Christ. Observe, We are not required to consent to any words as wholesome words except the words of our Lord Jesus Christ; but to those we must give our unfeigned assent and consent, and to the doctrine which is according to godliness. Observe, The doctrine of our Lord Jesus is a doctrine according to godliness; it has a direct tendency to make people godly. But he that does not consent to the words of Christ is proud (Ti1 6:4) and contentious, ignorant, and does a great deal of mischief to the church, knowing nothing. Observe, Commonly those are most proud who know least; for with all their knowledge they do not know themselves. - But doting about questions. Those who fall off from the plain practical doctrines of Christianity fall in with controversies, which eat out the life and power of religion; they dote about questions and strifes of words, which do a great deal of mischief in the church, are the occasion of envy, strife, railings, evil surmisings. When men are not content with the words of the Lord Jesus Christ, and the doctrine which is according to godliness, but will frame notions of their own and impose them, and that too in their own words, which man's wisdom teaches, and not in the words which the Holy Ghost teaches (Co1 2:13), they sow the seeds of all mischief in the church. Hence come perverse disputings of men of corrupt minds (Ti1 6:5), disputes that are all subtlety, and no solidity. Observe, Men of corrupt minds are destitute of the truth. The reason why men's minds are corrupt is because they do not stick to the truth as it is in Jesus: supposing that gain is godliness, making religion truckle to their secular interest. From such as these Timothy is warned to withdraw himself. We observe,
1.The words of our Lord Jesus Christ are wholesome words, they are the fittest to prevent or heal the church's wounds, as well as to heal a wounded conscience; for Christ has the tongue of the learned, to speak a word in season to him that is weary, Isa 50:4. The words of Christ are the best to prevent ruptures in the church; for none who profess faith in him will dispute the aptness or authority of his words who is their Lord and teacher, and it has never gone well with the church since the words of men have claimed a regard equal to his words, and in some cases a much greater.
2.Whoever teaches otherwise, and does not consent to these wholesome words, he is proud, knowing nothing; for pride and ignorance commonly go together.
3.Paul sets a brand only on those who consent not to the words of our Lord Jesus Christ, and the doctrine which is according to godliness; they are proud, knowing nothing: other words more wholesome he knew not.
4.We learn the sad effects of doting about questions and strifes of words; of such doting about questions comes envy, strife, evil surmisings, and perverse disputings; when men leave the wholesome words of our Lord Jesus Christ, they will never agree in other words, either of their own or other men's invention, but will perpetually wrangle and quarrel about them; and this will produce envy, when they see the words of others preferred to those they have adopted for their own; and this will be attended with jealousies and suspicions of one another, called here evil surmisings; then they will proceed to perverse disputings.
5.Such persons as are given to perverse disputings appear to be men of corrupt minds, and destitute of the truth; especially such as act in this manner for the sake of gain, which is all their godliness, supposing gain to be godliness, contrary to the apostle's judgment, who reckoned godliness great gain.
6.Good ministers and Christians will withdraw themselves from such. "Come out from among them, my people, and be ye separate," says the Lord: from such withdraw thyself.
Historical interpretation
Eight Centuries of Reception
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With reason, therefore, the noble apostle, depreciating these superfluous arts occupied about words, says, "If any man do not give heed to wholesome words, but is puffed up by a kind of teaching, knowing nothing, but doting about questions and strifes of words, whereof cometh contention, envy, railings, evil surmisings, perverse disputings of men of corrupt minds, destitute of the truth."
The apostle forbids us to enter into hypothetical questions, or to lend our ears to newfangled statements or to consort with a heretic “after the first and second admonitions.” We do not enter into these discussions. Discussion has been inhibited in this way by designating admonition as the purpose of dealing with a heretic. The first reason, too, is because he is not a Christian. The instruction is given in order that he might not, after the manner of a Christian, seem to require correction again and again and “before two or three witnesses.” The impression could be created that he ought to be corrected, for the very reason that he is not to be disputed with. The second reason is that a controversy over the Scriptures can, clearly, produce no other effect than to upset either the stomach or the brain.
In appearance Judas championed the cause of the poor and said with indignation, “This ointment might have been sold for three hundred pence and given to the poor.” But in reality he “was a thief, and having the bag took away what was put in it.” If, then, anyone in our time who has the bag of the church speaks like Judas on behalf of the poor but takes away what is put in it, let there be assigned to him the portion along with Judas who did these same things.
Neither need I say any thing about his pride and the haughtiness with which he assumed worldly dignities, and his wishing to be styled procurator
I shall address my words to those whose cleverness is in words.… “Strife of words” is the term given to all elaborate verbiage by Paul, who proclaims and confirms the “short and final account,” Paul, the pupil and teacher of fishermen. These people I speak of have versatile tongues and are resourceful in attacking doctrines nobler and worthier than their own. I only wish they would display comparable energy in their actions.
"Perverse disputings," that is, leisure or conversation, or he may mean intercommunication, and that as infected sheep by contact communicate disease to the sound, so do these bad men.
"Destitute of the truth, thinking that gain is godliness." Observe what evils are produced by strifes of words. The love of gain, ignorance, and pride; for pride is engendered by ignorance.
"From such withdraw thyself." He does not say, engage and contend with them, but "withdraw thyself," turn away from them; as elsewhere he says, "A man that is an heretic after the first and second admonition reject." He shows that they do not so much err from ignorance, as they owe their ignorance to their indolence. Those who are contentious for the sake of money you will never persuade. They are only to be persuaded, so long as you give, and even so you will never satisfy their desires. For it is said, "The covetous man's eye is not satisfied with a portion." From such then, as being incorrigible, it is right to turn away. And if he who had much obligation to fight for the truth, is advised not to engage in contention with such men, much more should we avoid it, who are in the situation of disciples.
It is of all of us … that the apostle speaks. Christ is a pauper, let us blush with shame. Christ is lowly, let us be made lowly. Christ was crucified. He did not rule. He was crucified in order to rule. He conquered the world, not in pride but in humility. He destroyed the devil, not by derisive laughter but by weeping; he did not scourge but was scourged. He received a blow but did not give blows. Let us, therefore, imitate our Lord.
If anyone teaches otherwise and does not agree to the sound words of our Lord Jesus Christ and to the teaching that accords with godliness, he is inflated with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, strife, blasphamies, evil suspicions, and constant friction among people who are immoral in mind and deprived of the truth, imagining that godliness is a means of gain. Depart from such people.
If anyone teaches otherwise: that is, one different from what is right.
and to the teaching that accords with godliness. Paule said, "They are sound words," and he says, "And with the teaching accords with godliness," evidently concerning faith.
he is inflated with conceit and understands nothing. For he who does not know what he ought to know, knows nothing. But he who does not know the sound things, obviously knows the demonic things. Moreover, arrogance is a matter welcoming and proper to demons.
an unhealthy craving for controversy and for quarrels. For if you do not believe, but craving for controversy, there must be debate and conflicts of reasoning. Since Christianity promises future things, and these cannot be shown to the eyes, faith is necessary. But see that to crave controversy is to be ill.
blasphemies. For it is necessary that human reasoning permit what pertains to God, and that blasphemy arises from questioning.
evil suspicions. These are opinions and contaminated doctrines.
friction. The transmission of the disease of bad doctrines, from the contact of miserable sheep. For those who come into contact are filled with the disease, along with the healthy ones.
imagining that godliness is a means of gain. Do you know that even battles of words produce shameful profit? It is no wonder, for those who contend with words attract more students, making a profit from them, whether monetary gain. They pretend virtue in order to amass wealth through it.
Depart from such people. Paul did not say, "Join with such men and fight," but "depart," after one and then a second warning. For how will you ever be able to persuade men fighting for money? Therefore, since they are persistent, turn away from them.
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Summary
The Apostle Paul issues a stern warning to Timothy regarding individuals within the church who, driven by corrupt motives and a distorted understanding of truth, equate material gain with spiritual godliness. This verse exposes the deceptive nature of those who engage in contentious arguments, not out of a desire for truth, but to exploit spiritual matters for personal financial advantage, and it commands believers to disassociate from such harmful influences.
Context
Literary Context
This verse is situated within Paul's practical instructions to Timothy concerning leadership, conduct, and doctrine within the Ephesian church. It immediately follows Paul's sharp critique of those who teach "other doctrine" and deviate from "wholesome words" and "the doctrine which is according to godliness" (1 Timothy 6:3). Paul identifies pride, envy, strife, railing, and evil surmising as characteristics of these individuals, leading directly to the "perverse disputings" mentioned in 1 Timothy 6:5. The warning in 1 Timothy 6:5 sets the stage for Paul's subsequent discourse on true godliness with contentment (1 Timothy 6:6-8), the dangers of desiring to be rich (1 Timothy 6:9), and the infamous declaration that "the love of money is the root of all evil" (1 Timothy 6:10). Thus, 1 Timothy 6:5 serves as a critical bridge, linking the description of false teachers to the broader theme of wealth and true spiritual values.
Historical & Cultural Context
Timothy was ministering in Ephesus, a prominent city in Asia Minor known for its wealth, diverse religious practices, and philosophical schools. The early church in Ephesus, like many nascent Christian communities, faced internal challenges from individuals attempting to blend Christian teachings with prevailing philosophical ideas or to exploit the burgeoning Christian movement for personal gain. Prosperity cults and the idea that material wealth indicated divine favor were not uncommon in the ancient world. Within this environment, some might have seen the growing Christian community as a new avenue for financial profit, perhaps by selling special knowledge, offering spiritual services, or leveraging their influence. Paul's warning directly confronts this syncretistic tendency and the commercialization of faith, which threatened the integrity and spiritual purity of the Ephesian believers. The command to "withdraw thyself" reflects a necessary measure to protect the vulnerable flock from predatory spiritual entrepreneurs.
Key Themes
The verse significantly contributes to several overarching themes in 1 Timothy. Firstly, it underscores the theme of Sound Doctrine versus False Teaching. Paul repeatedly emphasizes the importance of adhering to "wholesome words" (1 Timothy 6:3) and warns against those who promote "fables and endless genealogies" (1 Timothy 1:4). Secondly, it highlights the theme of True Godliness and Contentment. In stark contrast to those who suppose "gain is godliness," Paul later articulates that "godliness with contentment is great gain" (1 Timothy 6:6). This distinction is central to Paul's ethical teaching in the letter. Thirdly, the verse addresses the Dangers of Materialism and the Love of Money, a pervasive threat that can corrupt the mind and lead individuals away from the faith (1 Timothy 6:9-10). Finally, it emphasizes the importance of Discernment and Separation from those whose motives and teachings are antithetical to the gospel, a recurring pastoral instruction throughout Paul's epistles.
Exposition and Analysis
Key Word Analysis
This word, derived from a compound of para (beside, amiss) and diatribō (to rub through, spend time), signifies a "misemployment" or "meddlesomeness." It describes contentious, irritating, and often pointless wrangling or arguments that are out of place in a spiritual context. It suggests a pattern of behavior characterized by continuous, hostile friction rather than constructive dialogue aimed at truth.
From diaballō (to slander) and phtheírō (to corrupt, spoil), this verb means "to rot thoroughly" or "to ruin." When applied to "minds" (noûs), it indicates a deep moral and intellectual decay, a perversion that utterly destroys the capacity for sound judgment and spiritual discernment. These minds are not merely mistaken but fundamentally spoiled, rendering them incapable of grasping or valuing truth.
This term refers to "furnishing," "procuring," or, by implication, "money-getting" or "acquisition." In this context, it specifically denotes financial profit or worldly advantage. The error of these false teachers is their assumption that this material acquisition is equivalent to, or evidence of, true godliness (eusébeia).
Verse Breakdown
"Perverse disputings of men of corrupt minds"
This phrase describes the nature and source of the problem. The "disputings" are not genuine theological debates but "perverse" (misdirected, contentious) arguments. These arguments originate from "men" (human beings) whose "minds" (noûs, the intellect or understanding) are "corrupt" (diaphtheírō), meaning they are thoroughly ruined, morally decayed, and intellectually perverted. Their internal state directly manifests in their external contentious behavior.
"and destitute of the truth"
This clause further characterizes the "men of corrupt minds." They are "destitute" (aposteréō, literally "despoiled" or "defrauded") of the truth (alḗtheia). This implies that they have either been robbed of the truth, or more likely, they have actively abandoned or rejected it, leaving them spiritually impoverished and without a foundation of sound doctrine. Their arguments are not grounded in reality or divine revelation.
"supposing that gain is godliness"
This is the core error and motivation of these individuals. They "suppose" (nomízō, to deem or regard, often based on custom or assumption) that "gain" (porismós, financial profit or worldly advantage) "is" (eînai, to exist as) "godliness" (eusébeia, piety or the gospel scheme). They have fundamentally inverted spiritual values, believing that material prosperity is the measure or even the essence of true devotion to God. Their piety is a means to an end: wealth.
"from such withdraw thyself."
This is Paul's direct command to Timothy, and by extension, to all believers. Given the destructive nature of these individuals and their teachings, the appropriate response is to "withdraw thyself" (aphístēmi, to remove oneself, to desist, or desert). This is not merely a suggestion but a firm instruction to separate from their influence, protecting oneself and the church from their corrupting doctrine and motives.
Literary Devices
The verse employs several powerful literary devices. Metonymy is evident in "corrupt minds," where the "mind" (intellect, understanding) stands for the entire person or their spiritual state, indicating that their very being is tainted. The phrase "destitute of the truth" uses hyperbole to emphasize the complete absence of genuine understanding or adherence to divine revelation, suggesting a profound spiritual emptiness. The central error, "supposing that gain is godliness," is a stark example of antithesis or juxtaposition, contrasting the worldly pursuit of "gain" with the spiritual ideal of "godliness." This highlights the fundamental incompatibility of their distorted worldview with true Christian faith. Finally, the concluding imperative, "from such withdraw thyself," is a direct and forceful command, underscoring the urgency and necessity of separation from those who pervert the gospel for selfish ends.
Theological and Thematic Connections
This verse profoundly impacts our understanding of true spirituality, exposing the insidious danger of conflating material prosperity with divine favor. It challenges any theology that suggests wealth is the primary sign of godliness or that spiritual service should be primarily motivated by financial reward. Paul's instruction reveals that such a mindset not only distorts the truth but also corrupts the very essence of faith, leading to contentious behavior and a departure from genuine devotion. The theological implication is clear: God's blessing is not measured by worldly riches, and true godliness is characterized by contentment, integrity, and a focus on eternal values, rather than temporal gain.
Reflection and Application
In an age where various forms of "prosperity gospel" and spiritual entrepreneurship are prevalent, 1 Timothy 6:5 serves as an enduring and vital warning. Believers are called to cultivate keen discernment, evaluating teachings and leaders not by their outward success or material possessions, but by the soundness of their doctrine, the purity of their motives, and the integrity of their character. True godliness is not a means to an end for personal enrichment, but an end in itself—a life lived in devotion to God, marked by contentment and righteousness, regardless of one's material circumstances. The command to "withdraw thyself" is a call to spiritual self-preservation, urging us to protect our faith and the purity of the church by disassociating from those who would exploit the gospel for selfish gain, ensuring that our pursuit remains Christ and His truth, not worldly prosperity.
Questions for Reflection
FAQ
What does "perverse disputings" mean in this context?
"Perverse disputings" translates the Greek word paradiatribḗ, which refers to contentious, irritating, and often pointless wrangling or arguments. It describes a pattern of hostile friction or meddlesomeness rather than constructive debate. These are not sincere disagreements over theological points but rather quarrels fueled by corrupt motives, often aimed at undermining others or promoting a self-serving agenda, as seen in the broader context of 1 Timothy 6.
Why does Paul command Timothy to "withdraw thyself" from such people?
Paul commands Timothy to "withdraw thyself" (aphístēmi, to remove oneself or desist) because these individuals pose a significant spiritual danger. Their "corrupt minds" and "destitute" understanding of truth, coupled with their belief that "gain is godliness," make them spiritually toxic. Their influence can lead others astray, corrupt sound doctrine, and undermine the integrity of the church. This instruction is a pastoral safeguard, protecting Timothy and the Ephesian believers from spiritual contamination and ensuring the purity of the gospel message, echoing similar warnings in 2 Thessalonians 3:6 and Romans 16:17.
Christ-Centered Fulfillment
While 1 Timothy 6:5 directly addresses the dangers of false teachers and the perversion of godliness for gain, its Christ-centered fulfillment lies in the radical counter-example and teaching of Jesus Himself. Jesus consistently rejected worldly gain and power as measures of divine favor, instead embracing humility, sacrifice, and service. He taught His disciples to seek first the kingdom of God and His righteousness, promising that all necessary things would be added (Matthew 6:33). Christ's life was a perfect embodiment of true godliness, not for personal enrichment, but for the redemption of humanity. He emptied Himself, taking the form of a servant, and became obedient to the point of death on a cross (Philippians 2:7-8). The ultimate "gain" in the Christian life is not material wealth but knowing Christ and being found in Him (Philippians 3:8), embracing His suffering, and being conformed to His death, so that we might also share in His resurrection power. Thus, those who suppose gain is godliness fundamentally misunderstand the very nature of the God-man, Jesus Christ, who came not to be served, but to serve, and to give His life as a ransom for many (Mark 10:45).