For the love of money is a root of all kinds of evil. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs. — 1 Timothy 6:10 (ESV)
Historical and literary context
Paul writes to Timothy at Ephesus to fight false teachers who 'imagine that godliness is a means of gain' (v. 5). The whole paragraph (vv. 6-10) is an antidote to a prosperity-gospel prototype. Verse 10 is the climax of that warning. It is not a statement about money in general — it is a diagnosis of a specific spiritual disease.
Original language: philargyria
φιλαργυρία (philargyria) — Literally 'love of silver.' A compound of philia (affection, friendship-love) and argyros (silver). In Greco-Roman moral writing it was a classical vice, listed by Stoics alongside vanity and gluttony. Paul does not say argyros is a root of evil; he says philargyria is.
What the verse means
The KJV reading 'money is the root of all evil' is a translation mistake that has shaped centuries of bad theology. The Greek is rhiza pantōn tōn kakōn — 'a root of all kinds of evils.' Not the root, and not of all evil. Paul is naming the love of money as one master-vice that produces many specific sins.
The second half of the verse (vv. 10b) is autobiographical pastoral grief. Some have 'wandered away from the faith' (apeplanēthēsan) and 'pierced themselves' (heautous periepeiran). The image is of a man who falls on his own sword. Paul has seen wealthy converts in Ephesus destroy their souls chasing the very thing they already had.
Read in context, verses 6-10 form a single argument: godliness with contentment is great gain; we brought nothing into the world; food and clothing are sufficient; those who crave riches fall into a trap. Verse 10 is the trap's name. Money itself is morally neutral — Abraham, Job, and Lydia were wealthy and faithful. Loving money is the soul-killer.
How this verse is misused
The verse is misused in two opposite directions. Ascetics quote it to justify forced poverty as inherently more spiritual. Prosperity teachers minimize it to keep their followers chasing wealth. Both miss Paul's point: contentment (autarkeia, v. 6) is the goal, and the love of money is the threat, regardless of how much you have.
Applying it today
- Run a contentment audit. List the next five things you believe you need to be happy. If any are financial, ask whether 'godliness with contentment' would actually leave you wanting them.
- Watch your reactions, not just your possessions. The love of money shows up most clearly when you lose some — sleep lost, anger flared, prayer abandoned.
- Practice giving above your comfort level. The fastest cure for philargyria is generosity that costs something.
- Read v. 17-19 next. Paul tells Timothy to instruct the rich to 'be rich in good works' — wealth is not the sin, hoarding it is.
Related Scripture
- Hebrews 13:5 — Keep your life free from love of money.
- Matthew 6:24 — You cannot serve God and money.
- Ecclesiastes 5:10 — He who loves money will not be satisfied with money.
- Luke 12:15 — Life does not consist in the abundance of possessions.
Frequently asked questions
Does the Bible say money is the root of all evil?
No. The Greek text of 1 Timothy 6:10 says 'the love of money is a root of all kinds of evils' — the qualifier 'love of' and the indefinite 'a root' both matter. Money is morally neutral; loving it is the problem.
Can a wealthy person be faithful?
Yes. Abraham, Job, Joseph of Arimathea, Lydia, and Philemon were all wealthy and commended. The same chapter that warns of philargyria (1 Timothy 6) gives instructions to 'the rich in this present age' in verses 17-19 — instructions, not condemnation.
How do I know if I love money?
Diagnostic questions from John Piper and others: Does losing money rob your joy? Do you think about it more than about Christ? Are you generous beyond what is comfortable? Does the prospect of less money make you anxious in a way the prospect of less prayer does not?