the Week of Christ the King / Proper 29 / Ordinary 34
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King James Version
1 Timothy 6:5
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They are always making trouble, because they are people whose thinking has been confused. They have lost their understanding of the truth. They think that devotion to God is a way to get rich.
and wrangling among men who are depraved in mind and bereft of the truth, imagining that godliness is a means of gain.
and vayne disputacions of men with corrupte myndes and destitute of the trueth which thynke that lucre is godlines. From soche seperate thy silfe.
constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such.
and constant friction between people of depraved mind and deprived of the truth, who suppose that godliness is a means of gain.
and constant quarrels from those who have evil minds and have lost the truth. They think that serving God is a way to get rich.
wranglings of men corrupted in mind and defrauded of the truth, supposing that godliness is a way of gain.
Perverse disputings of men of corrupt minds, and destitute of the truth, supposing gain to be godliness: from such withdraw thyself.
and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.
constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such.
evil surmisings, Perverse disputings of men of corrupt minds and destitute of the truth, supposing the gain is godliness. From such withdraw thyself.
and persistent wranglings on the part of people whose intellects are disordered and they themselves blinded to all knowledge of the truth; who imagine that godliness means gain.
that ben corrupt in soule, and that ben pryued fro treuthe, that demen wynnyng to be pitee.
wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way of gain.
and constant friction between men of depraved mind who are devoid of the truth. These men regard godliness as a means of gain.
and nasty quarrels. They have wicked minds and have missed out on the truth. These people think religion is supposed to make you rich.
and perpetual friction between men who are corrupted in mind and deprived of the truth, who think that godliness is a source of profit [a lucrative, money-making business—withdraw from them].
wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way of gain.
Bitter talk of men who, being evil in mind and dead to what is true, take the faith to be a way of making profit.
and constant wrangling among people whose minds no longer function properly and who have been deprived of the truth, so that they imagine that religion is a road to riches.
constant quarrellings of men corrupted in mind and destitute of the truth, holding gain to be [the end of] piety.
and incessant conflict between people who are depraved in mind and deprived of truth. They think that godliness is a way to make a profit.make a profit. Stay away from such people.">[fn]Romans 16:17; 1 Corinthians 11:16; 1 Timothy 1:6; 2 Timothy 3:5,8; Titus 1:11; 2 Peter 2:3;">[xr]
and conflicts of men whose minds are corrupt and deprived of the truth, and who consider that gain is the fear of Aloha.
and the disputation of men, whose minds are corrupt and destitute of the truth, and who suppose that gain is godliness. But from these stand thou aloof.
Peruerse disputings of men of corrupt mindes, and destitute of the trueth, supposing that gaine is godlinesse: From such withdraw thy selfe.
These people always cause trouble. Their minds are corrupt, and they have turned their backs on the truth. To them, a show of godliness is just a way to become wealthy.
Men who are not able to use their minds in the right way because of sin argue all the time. They do not have the truth. They think religion is a way to get much for themselves.
and wrangling among those who are depraved in mind and bereft of the truth, imagining that godliness is a means of gain.
Frowarde disputations of men of corrupt mindes & destitute of ye trueth, which thinke that gaine is godlines: from such separate thy selfe.
And strife among men whose minds are corrupt and who are cut off from the truth and who think worshipping God is for worldly gain; you keep away from such things.
incessant quarrellings of men wholly corrupt in their mind and bereft of the truth, - supposing godliness to be, a means of gain!
Conflicts of men corrupted in mind and who are destitute of the truth, supposing gain to be godliness.
Uayne disputations of men of corrupte myndes, destitute of the trueth, thynkyng lucre to be godlynesse. From suche be thou separate.
and constant arguments from people whose minds do not function and who no longer have the truth. They think that religion is a way to become rich.
and constant disagreement among people whose minds are depraved and deprived of the truth, who imagine that godliness is a way to material gain.
constant wrangling by people of depraved mind and deprived of the truth, who consider godliness to be a means of gain.
meddling, of men whose mind has been corrupted and deprived of the truth, supposing gain to be godliness. Withdraw from such persons .
wranglings of men wholly corrupted in mind, and destitute of the truth, supposing the piety to be gain; depart from such;
vayne disputacios of soch men as haue corrupte myndes, and are robbed of the trueth, which thynke that godlynes is lucre: From soch separate thy selfe.
mischievous opinions, and a familiarity with pernicious ignorant impostors, who consider religion only as it makes for their gain. Religion indeed with contentment leads to great gain.
Whoever is a slave must make the best of it, giving respect to his master so that outsiders don't blame God and our teaching for his behavior. Slaves with Christian masters all the more so—their masters are really their beloved brothers! These are the things I want you to teach and preach. If you have leaders there who teach otherwise, who refuse the solid words of our Master Jesus and this godly instruction, tag them for what they are: ignorant windbags who infect the air with germs of envy, controversy, bad-mouthing, suspicious rumors. Eventually there's an epidemic of backstabbing, and truth is but a distant memory. They think religion is a way to make a fast buck.
and constant bickering by people corrupted in their minds and deprived of the truth, who suppose that godliness is a way of making a profit.
useless wranglings [fn] of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself. [fn]
These people are trouble makers. They have been corrupted and would trade a lame horse off as kid's horse just to turn a profit.
and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain.
and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Perverse: etc. or, Gallings one of another, 1 Timothy 1:6, 1 Corinthians 11:16
men: Matthew 7:17-20, Matthew 12:33, John 3:19-21, Ephesians 4:17-19, 2 Thessalonians 2:8-11, 2 Timothy 3:8, Titus 1:15, Titus 1:16, Hebrews 3:12, Hebrews 3:13, 2 John 1:8-10
supposing: 1 Timothy 6:6, 1 Timothy 3:3, 1 Timothy 3:8, 2 Kings 5:20-27, Isaiah 56:11, Jeremiah 6:13, Jeremiah 8:10, Ezekiel 33:31, Matthew 21:13, Matthew 23:14, Acts 8:18-20, Acts 19:24-28, Titus 1:11, 2 Peter 2:3, 2 Peter 2:15, Jude 1:11, Revelation 18:3, Revelation 18:13
from: Romans 16:17, Romans 16:18, 2 Thessalonians 3:6, 2 Timothy 3:5
Reciprocal: Leviticus 13:46 - without Deuteronomy 20:18 - General Job 9:20 - it shall Job 15:3 - he reason Proverbs 4:24 - a Hosea 12:8 - Yet Zechariah 11:5 - Blessed Matthew 12:44 - he findeth Matthew 15:14 - Let Matthew 18:17 - let Luke 12:13 - Master John 2:16 - make John 6:26 - Ye seek Acts 19:9 - he departed Acts 19:27 - that not Acts 20:30 - speaking Romans 9:20 - repliest 1 Corinthians 5:11 - with Ephesians 4:31 - clamour Ephesians 5:11 - no Philippians 3:19 - whose God 1 Timothy 1:4 - questions 1 Timothy 6:20 - avoiding 2 Timothy 2:14 - that 2 Timothy 2:23 - General 1 John 1:8 - the truth
Cross-References
And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,
And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.
There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.
These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.
And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female.
Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive.
And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them.
And the Lord smelled a sweet savour; and the Lord said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done.
But the men of Sodom were wicked and sinners before the Lord exceedingly.
And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst:
Gill's Notes on the Bible
Perverse disputings of men of corrupt minds,.... Who being corrupt in their principles, and corrupters of the word of God, dispute in a very froward and perverse way, rubbing and galling one another, and so provoke, to wrath and anger, and, every evil work:
and destitute of the truth of Christ, who is the truth, knowing nothing of him spiritually and savingly; and of the Gospel, the word of truth; and also of the truth of grace, being carnal, sensual, and having not the Spirit of God.
Supposing that gain is godliness; such were Simon Magus and his followers, and other false teachers, who made merchandise of men, looked everyone for his gain from his quarter, and acted as if there was nothing in religion but worldly profit and gain; these served themselves, their own bellies, and selfish interests, and not the Lord Jesus Christ. Wherefore the apostle gives the following advice to Timothy, and through him to all ministers and churches,
from such withdraw thyself: do not come near them; have nothing to do with them; do not lay hands on them, or admit them into the ministry; do not suffer them to preach, or encourage them by hearing them: if in the church, cast them out; have communion with them, neither in a civil nor in a religious way; avoid all conversation with them. The Vulgate Latin and Ethiopic versions omit this clause; it is wanting in the Alexandrian copy, and in Beza's Claromontane Exemplar, but is in other copies.
Barnes' Notes on the Bible
Perverse disputings - Margin, âgallings one of another.â In regard to the correct reading of this passage, see Bib. Repository, vol. iii. pp. 61, 62. The word which is here used in the Received Text - ÏαÏαδιαÏÏιÌβη paradiatribeÌ - occurs nowhere else in the New Testament. It properly means âmis-employment;â then âidle occupation.â (Robinsonâs Lexicon) The verb from which this is derived means to ârub in pieces, to wear away;â and hence the word here used refers to what was a mere âwearing awayâ of time. The idea is that of employments that merely consumed time without any advantage. The notion of contention or dispute is not necessarily implied in this passage, but the allusion is to inquiries or discussions that were of no practical value, but; were a mere consumption of time; compare Koppe on the passage. The reading in the margin is derived from the common usage of the verb âto rub,â and hence our translators attached the idea of ârubbing againstâ each other, or of âgallingâ each other, as by rubbing. This is not, however, the idea in the Greek word. The phrase âidle employmentsâ would better suit the meaning of the Greek than either of the phrases which our translators have employed.
Of men of corrupt minds - That is, of wicked hearts.
And destitute of the truth - Not knowing the truth; or not having just views of truth. They show that they have no correct acquaintance with the Christian system.
Supposing that gain is godliness - That that which contributes to an increase of property is of course true religion; or that it is proper to infer that any course which contributes to worldly prosperity must be sanctioned by religion. They judge of the consistency of any course with religion by its tendency to promote outward prosperity. This they have exalted into a maxim, and this they make the essential thing in religion. But how could any man do this? And what connection would this have with the subject under consideration - the kind of instruction that was to be given to servants? The meaning of the maxim seems to be, that religion must necessarily promote prosperity by its promoting temperance, and industry, and length of days; and that since this was the case, it was fair to infer that anything which would not do this could not be consistent with religion. They adopted it, therefore, as a general rule of judging, and one in entire accordance with the wishes of their own hearts, that any course of life that would not do this must be contrary to the true spirit of religion. This maxim, it would seem, they applied to the relation of the slave and his master, and as the tendency of the system was always to keep the servant poor and in an humble condition, they seem to have inferred that the relation was contrary to Christianity, and hence to have excited the servant to disaffection. In their reasoning they were not far out of the way, for it is fair to infer that a system that tends to produce uniform poverty, and to perpetuate a degraded condition in society, is contrary to the genius of Christianity. They were wrong:
(1) In making this a general maxim by which to judge of everything in religion; and,
(2) In so applying it as to produce insubordination and discontent in the minds of servants toward their masters; and,
(3) In supposing that everything which produced gain was consistent with religion, or that they could infallibly judge of the moral quality of any course of life by its contributing to outward prosperity. Religion will uniformly lead to that which conduces to prosperity, but it does not follow that every way of making money is therefore a part of piety. It is possible, also, that in some way they hoped for âgainâ to themselves by inculcating those principles. It may be remarked here, that this is not an uncommon maxim practically among people - that âgain is godliness.â The whole object of life with them is to make money; the rule by which they judge of everything is by its tendency to produce gain; and their whole religion may be summed up in this, that they live for gain. Wealth is the real object of pursuit; but it is often with them cloaked under the pretence of piety. They have no more religion than they suppose will contribute to this object; they judge of the nature and value of every maxim by its tendency to make people prosperous in their worldly business; they have as much as they suppose will promote their pecuniary interest, and they sacrifice every principle of religion which they suppose would conflict with their earthly advancement.
From such withdraw thyself - That is, have no communion or fellowship with them. Do not recognize them as religious teachers; do not countenance their views. Timothy was, in no way, to show that he regarded them as inculcating truth, or to patronize their doctrines. From such people, as having any claim to the character of Christians, every man should withdraw with feelings of unutterable pity and loathing. This passage 1 Timothy 6:1-5 is often appealed to by the advocates and apologists for slavery, to prove that Christianity countenances that institution, and that no direct attempt should be made by the ministers of the gospel, or other Christians, to show the evil of the institution, and to promote its abolition, and to prove that we have no right to interfere in any way with what pertains to these âdomestic relations.â It is of importance, therefore, in view of the exposition which has been given of the words and phrases in the passage, to sum up the truths which it inculcates. From it, therefore, the following lessons may be derived:
(1) That those who are slaves, and who have been converted to Christianity, should not be indolent or disorderly. If their masters are Christians, they should treat them with respect, and all the more because they are fellow-heirs of the grace of life. If they are not Christians, they should yet show the nature of religion on themselves, and bear the evils of their condition with patience - showing how religion teaches them to endure wrong. In either case, they are to be quiet, industrious, kind, meek, respectful. This Christianity everywhere enjoins while the relation continues, At the same time, however, it does not forbid the slave earnestly to desire his freedom, or to use all proper measures to obtain it; see 1 Corinthians 7:21.
(2) That the ministers of religion should not labor to produce a spirit of discontent among slaves, or excite them to rise upon their masters. This passage would undoubtedly forbid all such interference, and all agencies or embassies sent among slaves themselves to inflame their minds against their masters, in view of their wrongs; to put arms into their hands; or to induce them to form combinations for purposes of insurrection. It is not so much in the true spirit of Christianity to go to those who are wronged, as to those who do the wrong. The primary message in such cases is to the latter; and when it does go to the former, it is to teach them to be patient under their wrongs, to evince the Christian spirit there, and to make use only of those means which are consistent with the gospel to free themselves from the evils under which they suffer. At the same time, nothing in this passage, or in any other part of the New Testament, forbids us to go to the master himself, and to show him the evil of the system, and to enjoin upon him to let the oppressed go free.
Nothing in this passage can be reasonably construed as teaching that an appeal of the most earnest and urgent kind may not be made to him; or that the wrongs of the system may not be fully set before him, or that any man or set of men may not lawfully lift up in his hearing a loud and earnest voice in favor of the freedom of all. And in like manner there is nothing which makes it improper that the slave himself should be put fully in possession of that gospel which will apprize him of his rights as a man, and as redeemed by the blood of Jesus. Every human being, whether held in bondage or not, has a right to be made acquainted with all the provisions and truths of that gospel, nor has any man or class of men a right to withhold such knowledge from him. No system of things can be right which contemplates that that gospel shall be withheld, or under which it is necessary to withhold it in order to the perpetuity of the system.
(3) The passage teaches that it is possible that a man who is a slaveholder may become a Christian. But it does not teach that, though he may become a Christian while he is a slaveholder, that it is proper for him to continue this relation after he becomes such. It does not teach that a man can be a Christian and yet go into the business of buying and selling slaves. It does not teach that a man can be a Christian and continue to hold others in bondage, whatever may be true on that point. It does not teach that he ought to be considered as maintaining a âgood standingâ in the church, if he continues to be a slaveholder; and whatever may be the truth on these points, this passage should not be adduced as demonstrating them. It settles one point only in regard to these questions - that a case was supposable in which a slave had a Christian master. It settles the duty of the slave in such a case; it says nothing about the duty of the master.
(4) This passage does not teach that slavery is either a good thing, or a just thing, a desirable relation in life, or an institution that God wishes to be perpetuated on the earth. The injunctions to slaves to be patient, meek, industrious, and respectful, no more demonstrate this, than the command to subjects to be obedient to the laws proves that God regarded the government of Nero as such an administration as he wished to be perpetuated on the earth. To exhort a slave to manifest a Christian spirit under his oppressions and wrongs, is not to justify the system that does him wrong, nor does it prohibit us from showing to masters that the system is contrary to the gospel, and that it ought to be abandoned.
(5) This passage, therefore, furnishes no real support for slavery. It can no more be adduced in favor of it than any exhortation to those who are oppressed, or in any degrading situation in life, to be patient, proves that the system which oppresses and degrades them, is a good one. Nor does the fact that a man might be converted who was a slaveholder, and might be spoken of as a ÏιÏÏοÌÏ pistos, or believer, prove that it would be right and desirable that he should continue that relation, anymore than the fact that Saul of Tarsus became a Christian when engaged in persecution, proves that it would have been right for him to continue in that business, or than the conversion of the Ephesians who âused curious artsâ Acts 19:19, proved that it would have been proper for them to continue in that employment. People who are doing wrong are converted in order to turn them from that course of life, not to justify them in it.
Clarke's Notes on the Bible
Verse 1 Timothy 6:5. Perverse disputings of men of corrupt minds — Disputations that cannot be settled, because their partisans will not listen to the truth; and they will not listen to the truth because their minds are corrupt. Both under the law and under the Gospel the true religion was: Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength; and thy neighbour as thyself. Where, therefore, the love of God and man does not prevail, there there is no religion. Such corrupt disputers are as destitute of the truth as they are of love to God and man.
Supposing that gain is godliness — Professing religion only for the sake of secular profit; defending their own cause for the emoluments it produced; and having no respect to another world.
From such withdraw thyself — Have no religions fellowship with such people. But this clause is wanting in AD*FG, some others, the Coptic, Sahidic, AEthiopic, Vulgate, and Itala, one copy excepted. It is probably spurious.
