1 Timothy 5: Summary and Commentary

Verse 1

5:1–6:2a Right conduct in God’s household (see 3:15) relates to old and young (5:1-2), widows (5:3-16), elders (5:17-25), and slaves (6:1-2a). Proper honor within the household cuts across social boundaries.

Verse 3

5:3-16 A widow without wealth or family was alone in a world that did not provide for her. The Christian community was expected to care for such widows among its members (see Deut 10:17-19; Isa 1:17; cp. Acts 6:1-6; Jas 1:27). Some have argued that this passage suggests a religious order of widows in the first-century church at Ephesus, but there is no certain evidence of such an order in the first-century church, only of a ministry of care for community members without means.

Verse 5

5:5 The only recourse for a widow who was truly alone was hope in God (Pss 68:5; 146:9).

Verse 6

5:6 Some widows in Ephesus were living only for pleasure, more interested in receiving than in giving (see also 6:17-19; Jas 5:5). They did not need support.

Verse 8

5:8 Faith is not mere belief but a whole way of life (see Jas 2:14-26).

Verse 9

5:9 at least sixty: Young widows required a different approach (5:11-15). Young and old were customarily divided at around forty; elders would probably have been over fifty (see Titus 2:2). • was faithful to her husband (literally was the wife of one husband): The grammar is identical in 1 Tim 3:2, 12; Titus 1:6.

Verse 10

5:10 and served other believers humbly: Cp. Gen 18:4; Luke 7:44; John 13:1-17.

Verse 11

5:11-15 Young widows still in their childbearing years required a different approach. Paul was concerned that the false teachers were leading them astray.

5:11-12 If Paul was concerned about remarriage to unbelievers (cp. 5:14), their previous pledge would refer to their Christian faith, which they would surrender upon entering a pagan marriage; such a marriage would probably have alienated them from Christ. It is also possible that Paul and the church recognized a special category of “sacred widowhood” (see 5:5; cp. Acts 9:36-37), entered by a vow that Paul refers to as the previous pledge.

Verse 13

5:13 Too seldom do those who are fully supported by the church invest their lives in remarkable piety (cp. 2:9-10; 5:10). Abusing the church’s support does not help them or the Good News (cp. 5:14). • talking about things they shouldn’t: The wording suggests involvement in the false teaching (5:15; cp. 2 Thes 3:11-13; Titus 1:11).

Verse 14

5:14 Paul is advising younger widows to remarry—and to marry believers (5:11-12; cp. 2:15). • not . . . say anything against them: Their actions were hurting their testimony for the Good News (see 1 Thes 4:11-12; Titus 2:8).

Verse 15

5:15 now follow Satan: They had committed apostasy, renouncing Christ, probably in connection with the false teachers (1:6-7; cp. 3:6-7; Heb 2:1) and their self-indulgence (1 Tim 5:6, 13).

Verse 16

5:16 Individual Christian households maintained their function and identity within the church (cp. 2:15; 3:15). They were not eclipsed by the church, although the household of God is primary to the identity of the believing community (see Mark 3:31-35).

Verse 17

5:17-25 Elders: As in Judaism, community leaders (see also 3:1-7; Titus 1:5-9) were usually older men who were leaders in the wider community. The letters to Timothy and Titus recognize an office of elders, as here (see also 1 Tim 4:14; Titus 1:5), but the word is also used generally for older men in the community (as in 1 Tim 5:1).

5:17-18 should be respected and paid well (literally should be worthy of double honor): Cp. Gal 6:6. There is no evidence of a paid clergy at this time; the word used here is never used for a continuous salary, though it does imply something beyond a show of respect. The quotations from Scripture (Deut 25:4; Luke 10:7) suggest gifts of money.

Verse 19

5:19-21 The climate created by the false teachers may have led to spurious charges against the leaders of the community. This passage follows the outline of Deut 19:15-21. • two or three witnesses: See Deut 17:6; 19:15; Matt 18:16; 2 Cor 13:1; Heb 10:28.

Verse 20

5:20 Those who sin: This term refers either to one who is (rightly) accused or to one making a (false) accusation (Deut 19:16-19). • The others are either the other elders or the rest of the church (cp. Deut 19:20; Acts 5:1-11).

Verse 21

5:21 God and Christ Jesus and the highest angels constitute three witnesses (5:19). These witnesses confirm the accusation against leaders who sin (5:20). • Angels are associated with God’s judgment (Dan 7:9-10; Matt 13:49; 25:31, 41; Luke 9:26; 2 Thes 1:7).

Verse 22

5:22 Do not share in the sins of others: Those who commission an elder are responsible for his conduct.

Verse 23

5:23 Possibly the concern with purity (5:22) was being taken too far with respect to wine (see 3:3; Num 6:1-21) or food (1 Cor 10:21). Wine may have been considered medicinal.

Verse 24

5:24-25 These two proverbial statements summarize 5:17-23 and point to God’s judgment.

Verse 1

Here the apostle gives rules to Timothy, and in him to other ministers, in reproving. Ministers are reprovers by office; it is a part, though the least pleasing part, of their office; they are to preach the word, to reprove and rebuke, Ti2 4:2. A great difference is to be made in our reproofs, according to the age, quality, and other circumstances, of the persons rebuked; thus, and elder in age or office must be entreated as a father; on some have compassion, making a difference, Jde 1:22. Now the rule is, 1. To be very tender in rebuking elders - elders in age, elders by office. Respect must be had to the dignity of their years and place, and therefore they must not be rebuked sharply nor magisterially; but Timothy himself, though an evangelist, must entreat them as fathers, for this would be the likeliest way to work upon them, and to win upon them. 2. The younger must be rebuked as brethren, with love and tenderness; not as desirous, to spy faults or pick quarrels, but as being willing to make the best of them. There is need of a great deal of meekness in reproving those who deserve reproof. 3. The elder women must be reproved, when there is occasion, as mothers. Hos 2:2, Plead with your mother, plead. 4. The younger women must be reproved, but reproved as sisters, with all purity. If Timothy, so mortified a man to this world and to the flesh and lusts of it, had need of such a caution as this, much more have we.

Verse 3

Directions are here given concerning the taking of widows into the number of those who were employed by the church and had maintenance from the church: Honour widows that are widows indeed. Honour them, that is, maintain them, admit them into office. There was in those times an office in the church in which widows were employed, and that was to tend the sick and the aged, to look to them by the direction of the deacons. We read of the care taken of widows immediately upon the first forming of the Christian church (Act 6:1), where the Grecians thought their widows were neglected in the daily ministration and provision made for poor widows. The general rule is to honour widows that are widows indeed, to maintain them, to relieve them with respect and tenderness.

I. It is appointed that those widows only should be relieved by the charity of the church who were pious and devout, and not wanton widows that lived in pleasure, Ti1 5:5, Ti1 5:6. She is to be reckoned a widow indeed, and it to be maintained at the church's charge, who, being desolate, trusteth in God. Observe, It is the duty and comfort of those who are desolate to trust in God. Therefore God sometimes brings his people into such straits that they have nothing else to trust to, that they may with more confidence trust in him. Widowhood is a desolate estate; but let the widows trust in me (Jer 49:11), and rejoice that they have a God to trust to. Again, Those who trust in God must continue in prayer. If by faith we confide in God, by prayer we must give glory to God and commit ourselves to his guidance. Anna was a widow indeed, who departed not from the temple (Luk 2:37), but served God with fasting and prayer night and day. But she is not a widow indeed that lives in pleasure (Ti1 5:6), or who lives licentiously. A jovial widow is not a widow indeed, not fit to be taken under the care of the church. She that lives in pleasure is dead while she lives, is no living member of the church, but as a carcase in it, or a mortified member. We may apply it more generally; those who live in pleasure are dead while they live, spiritually dead, dead in trespasses and sins; they are in the world to no purpose, buried alive as to the great ends of living.

II. Another rule he gives is that the church should not be charged with the maintenance of those widows who had relations of their own that were able to maintain them. This is mentioned several times (Ti1 5:4): If any widow have children or nephews, that is grandchildren or near relations, let them maintain them, and let not the church be burdened. So Ti1 5:16. This is called showing piety at home (Ti1 5:4), or showing piety towards their own families. Observe, The respect of children to their parents, with their care of them, is fitly called piety. This is requiting their parents. Children can never sufficiently requite their parents for the care they have taken of them, and the pains they have taken with them; but they must endeavour to do it. It is the indispensable duty of children, if their parents be in necessity, and they in ability to relieve them, to do it to the utmost of their power, for this is good and acceptable before God. The Pharisees taught that a gift to the altar was more acceptable to God than relieving a poor parent, Mat 15:5. But here we are told that this is better than all burnt-offerings and sacrifices; this is good and acceptable, etc. He speaks of this again (Ti1 5:8), If any provide not for his own, etc. If any men or women do not maintain their own poor relations who belong to them, they do in effect deny the faith; for the design of Christ was to confirm the law of Moses, and particularly the law of the fifth commandment, which is, Honour thy father and mother; so that those deny the faith who disobey that law, much more if they provide not for their wives and children, who are parts of themselves; if they spend that upon their lusts which should maintain their families, they have denied the faith and are worse than infidels. One reason why this care must be taken that those who are rich should maintain their poor relations, and not burden the church with them is (Ti1 5:16) that it may relieve those who are widows indeed. Observe, Charity misplaced is a great hindrance to true charity; there should be prudence in the choice of the objects of charity, that it may not be thrown away upon those who are not properly so, that there may be the more for those who are real objects of charity.

III. He gives directions concerning the characters of the widows that were to be taken into the number to receive the church's charity: not under sixty years old, nor any who have divorced their husbands or been divorced from them and have married again; she must have been the wife of one man, such as had been a housekeeper, had a good name for hospitality and charity, well reported of for good works. Observe, Particular care ought to be taken to relieve those, when they fall into decay, who, when they had wherewithal, were ready to every good work. Here are instances of such good works as are proper to be done by good wives: If she have brought up children: he does not say, If she have borne children (children are a heritage of the Lord), that depends on the will of God; but, if she had not children of her own, yet if she had brought up children. If she have lodged strangers, and washed the saints' feet; if she have been ready to give entertainment to good Christians and good ministers, when they were in their travels for the spreading of the gospel. Washing of the feet o their friends was a part of their entertainments. If she have relieved the afflicted when she had ability, let her be relieved now. Observe, Those who would find mercy when they are in distress must show mercy when they are in prosperity.

IV. He cautions them to take heed of admitting into the number those who are likely to be no credit to them (Ti1 5:11): The younger widows refuse: they will be weary of their employments in the church, and of living by rule, as they must do; so they will marry, and cast off their first faith. You read of a first love (Rev 2:4), and here of a first faith, that is, the engagements they gave to the church to behave well, and as became the trust reposed in them: it does not appear that by their first faith is meant their vow not to marry, for the scripture is very silent on that head; besides the apostle here advises the younger widows to marry (Ti1 5:14), which he would not if hereby they must have broken their vows. Dr. Whitby well observes, "If this faith referred to a promise made to the church not to marry, it could not be called their first faith." Withal they learn to be idle, and not only idle, but tattlers, etc., Ti1 5:13. Observe, It is seldom that those who are idle are idle only, they learn to be tattlers and busy-bodies, and to make mischief among neighbours, and sow discord among brethren. Those who had not attained to such a gravity of mind as was fit for the deaconesses (or the widows who were taken among the church's poor), let them marry, bear children, etc., Ti1 5:14. Observe, If housekeepers do not mind their business, but are tattlers, they give occasion to the adversaries of Christianity to reproach the Christian name, which, it seems, there were some instances of, Ti1 5:15. We learn hence, 1. In the primitive church there was care taken of poor widows, and provision made for them; and the churches of Christ in these days should follow so good an example, as far as they are able. 2. In the distribution of the church's charity, or alms, great care is to be taken that those share in the public bounty who most want it and best deserve it. A widow was not to be taken into the primitive church that had relations who were able to maintain her, or who was not well reported of for good works, but lived in pleasure: But the younger widows refuse, for, when they have begun to wax wanton against Christ, they will marry. 3. The credit of religion, and the reputation of Christian churches, are very much concerned in the character and behaviour of those that are taken into any employment in the church, though of a lower nature (such as the business of deaconesses), or that receive alms of the church; if they do not behave well, but are tatlers and busy-bodies, they will give occasion to the adversary to speak reproachfully. 4. Christianity obliges its professors to relieve their indigent friends, particularly poor widows, that the church may not be charged with them, that it may relieve those that are widows indeed: rich people should be ashamed to burden the church with their poor relations, when it is with difficulty that those are supplied who have no children or nephews, that is, grand-children, who are in a capacity to relieve them.

Verse 17

Here are directions,

I. Concerning the supporting of ministers. Care must be taken that they be honourably maintained (Ti1 5:17): Let the elders that rule well be counted worthy of double honour (that is, of double maintenance, double to what they have had, or to what others have), especially those who labour in the word and doctrine, those who are more laborious than others. Observe, The presbytery ruled, and the same that ruled were those who laboured in the word and doctrine: they had not one to preach to them and another to rule them, but the work was done by one and the same person. Some have imagined that by the elders that rule well the apostle means lay-elders, who were employed in ruling but not in teaching, who were concerned in church-government, but did not meddle with the administration of the word and sacraments; and I confess this is the plainest text of scripture that can be found to countenance such an opinion. But it seem a little strange that mere ruling elders should be accounted worthy of double honour, when the apostle preferred preaching to baptizing, and much more would he prefer it to ruling the church; and it is more strange that the apostle should take no notice of them when he treats of church-officers; but, as it is hinted before, they had not, in the primitive church, one to preach to them and another to rule them, but ruling and teaching were performed by the same persons, only some might labour more in the word and doctrine than others. Here we have, 1. The work of ministers; it consists principally in two things: ruling well and labouring in the word and doctrine. This was the main business of elders or presbyters in the days of the apostles. 2. The honour due to those who were not idle, but laborious in this work; they were worthy of double honour, esteem, and maintenance. He quotes a scripture to confirm this command concerning the maintenance of ministers that we might think foreign; but it intimates what a significancy there was in many of the laws of Moses, and particularly in this, Thou shalt not muzzle the ox that treads out the corn, Deu 25:4. The beasts that were employed in treading out the corn (for that way they took instead of threshing it) were allowed to feed while they did the work, so that the more work they did the more food they had; therefore let the elders that labour in the word and doctrine be well provided for; for the labourer is worthy of his reward (Mat 10:10), and there is all the reason in the world that he should have it. We hence learn, (1.) God, both under the law, and now under the gospel, has taken care that his ministers be well provided for. Does God take care for oxen, and will he not take care of his own servants? The ox only treads out the corn of which they make the bread that perishes; but ministers break the bread of life which endures for ever. (2.) The comfortable subsistence of ministers, as it is God's appointment that those who preach the gospel should live of the gospel (Co1 9:14), so it is their just due, as much as the reward of the labourer; and those who would have ministers starved, or not comfortably provided for, God will require it of them another day.

II. Concerning the accusation of ministers (Ti1 5:19): Against an elder receive not an accusation, but before two or three witnesses. Here is the scripture-method of proceeding against an elder, when accused of any crime. Observe, 1. There must be an accusation; it must not be a flying uncertain report, but an accusation, containing a certain charge, must be drawn up. Further, He is not to be proceeded against by way of enquiry; this is according to the modern practice of the inquisition, which draws up articles for men to purge themselves of such crimes, or else to accuse themselves; but, according to the advice of Paul, there must be an accusation brought against an elder. 2. This accusation is not to be received unless supported by two or three credible witnesses; and the accusation must be received before them, that is, the accused must have the accusers face to face, because the reputation of a minister is, in a particular manner, a tender thing; and therefore, before any thing be done in the least to blemish that reputation, great care should be taken that the thing alleged against him be well proved, that he be not reproached upon an uncertain surmise; "but (Ti1 5:20) those that sin rebuke before all; that is, thou needest not be so tender of other people, but rebuke them publicly." Or "those that sin before all rebuke before all, that the plaster may be as wide as the wound, and that those who are in danger of sinning by the example of their fall may take warning by the rebuke given them for it, that others also may fear." Observe, (1.) Public scandalous sinners must be rebuked publicly: as their sin has been public, and committed before many, or at least come to the hearing of all, so their reproof must be public, and before all. (2.) Public rebuke is designed for the good of others, that they may fear, as well as for the good of the party rebuked; hence it was ordered under the law that public offenders should receive public punishment, that all Israel might hear, and fear, and do no more wickedly.

III. Concerning the ordination of ministers (Ti1 5:22): Lay hands suddenly on no man; it seems to be meant of the ordaining of men to the office of the ministry, which ought not to be done rashly and inconsiderately, and before due trial made of their gifts and graces, their abilities and qualifications for it. Some understand it of absolution: "Be not too hasty in laying hands on any; remit not the censure of the church to any, till time be first taken for the proof of their sincerity in their repentance, neither be partakers of other men's sins, implying that those who are too easy in remitting the censures of the church encourage others in the sins which are thus connived at, and make themselves thereby guilty." Observe, We have great need to watch over ourselves at all times, that we do not make ourselves partakers of other men's sins. "Keep thyself pure, not only from doing the like thyself, but from countenancing it, or being any way accessary to it, in others." Here is, 1. A caution against the rash ordination of ministers, or absolution of those who have been under church-censures: Lay hands suddenly on no man. 2. Those who are rash, either in the one case or the other, will make themselves partakers in other men's sins. 3. We must keep ourselves pure, if we will be pure; the grace of God makes and keeps us pure, but it is by our own endeavours.

IV. Concerning absolution, to which Ti1 5:24, Ti1 5:25, seem to refer: Some men's sins are open beforehand, going before to judgment, and some follow after, etc. Observe, Ministers have need of a great deal of wisdom, to know how to accommodate themselves to the variety of offences and offenders that they have occasion to deal with. Some men's sins are so plain and obvious, and not found by secret search, that there is no dispute concerning the bringing of them under the censures of the church; they go before to judgment, to lead them to censure. - Others they follow after; that is, their wickedness does not presently appear, nor till after a due search has been made concerning it. Or, as some understand it, some men's sins continue after they are censured; they are not reformed by the censure, and in that case there must be no absolution. So, also, as to the evidences of repentance: The good works of some are manifest beforehand. And those that are otherwise, whose good works do not appear, their wickedness cannot be hid, and so it will be easy to discern who are to be absolved, and who are not. Observe, 1. There are secret, and there are open sins; some men's sins are open beforehand, and going unto judgment, and some they follow after. 2. Sinners must be differently dealt with by the church. 3. The effects of church-censures are very different; some are thereby humbled and brought to repentance, so that their good works are manifest beforehand, while it is quite otherwise with others. 4. The incorrigible cannot be hid; for God will bring to light the hidden things of darkness, and make manifest the counsels of all hearts.

V. Concerning Timothy himself. 1. Here is a charge to him to be careful of his office; and a solemn charge it is: I charge thee before God, as thou wilt answer it to God before the holy and elect angels, observe these things without partiality, Ti1 5:21. Observe, It ill becomes ministers to be partial, and to have respect of persons, and to prefer one before another upon any secular account. He charges him, by all that is dear, before God, and the Lord Jesus Christ, and the elect angels, to guard against partiality. Ministers must give an account to God and the Lord Jesus Christ, whether, and how, they have observed all things given them in charge: and woe to them if they have been partial in their ministrations, out of an worldly politic view. 2. He charges him to take care of his health: Drink no longer water, etc. It seems Timothy was a mortified man to the pleasures of sense; he drank water, and he was a man of no strong constitution of body, and for this reason Paul advises him to use wine for the helping of his stomach and the recruiting of his nature. Observe, It is a little wine, for ministers must not be given to much wine; so much as may be for the health of the body, not so as to distemper it, for God has made wine to rejoice man's heart. Note, (1.) It is the will of God that people should take all due care of their bodies. As we are not to make them our masters, so neither our slaves; but to use them so that they may be most fit and helpful to us in the service of God. (2.) Wine is most proper for sickly and weak people, whose stomachs are often out of order, and who labour under infirmities. Give strong drink to him that is ready to perish, and wine to those that are of heavy hearts, Pro 31:6. (3.) Wine should be used as a help, and not a hindrance, to our work and usefulness.

Verse 2

with all purity—respectful treatment of the other sex will promote "purity."

Verse 3

Honour—by setting on the church roll, as fit objects of charitable sustenance (Ti1 5:9, Ti1 5:17-18; Act 6:1). So "honor" is used for support with necessaries (Mat 15:4, Mat 15:6; Act 28:10).

widows indeed— (Ti1 5:16). Those really desolate; not like those (Ti1 5:4) having children or relations answerable for their support, nor like those (in Ti1 5:6) "who live in pleasure"; but such as, from their earthly desolation as to friends, are most likely to trust wholly in God, persevere in continual prayers, and carry out the religious duties assigned to Church widows (Ti1 5:5). Care for widows was transferred from the Jewish economy to the Christian (Deu 14:29; Deu 16:11; Deu 24:17, Deu 24:19).

Verse 4

if any widow have children—not "a widow indeed," as having children who ought to support her.

nephews—rather, as Greek, "descendants," or "grandchildren" [HESYCHIUS]. "Nephews" in old English meant "grandchildren" [HOOKER, Ecclesiastical Polity, 5.20].

let them—the children and descendants.

learn first—ere it falls to the Church to support them.

to show piety at home—filial piety towards their widowed mother or grandmother, by giving her sustenance. Literally, "to show piety towards their own house." "Piety is applied to the reverential discharge of filial duties; as the parental relation is the earthly representation of God our heavenly Father's relation to us. "Their own" stands in opposition to the Church, in relation to which the widow is comparatively a stranger. She has a claim on her own children, prior to her claim on the Church; let them fulfil this prior claim which she has on them, by sustaining her and not burdening the Church.

parents—Greek, (living) "progenitors," that is, their mother or grandmother, as the case may be. "Let them learn," implies that abuses of this kind had crept into the Church, widows claiming Church support though they had children or grandchildren able to support them.

good and—The oldest manuscripts omit. The words are probably inserted by a transcriber from Ti1 2:3.

Verse 5

widow indeed, and desolate—contrasted with her who has children or grandchildren to support her (Ti1 5:4).

trusteth in God—perfect tense in Greek, "hath rested, and doth rest her hope in God." Ti1 5:5 adds another qualification in a widow for Church maintenance, besides her being" desolate" or destitute of children to support her. She must be not one "that liveth in pleasure" (Ti1 5:6), but one making God her main hope (the accusative in Greek expresses that God is the ultimate aim whereto her hope is directed; whereas, Ti1 4:10, dative expresses hope resting on God as her present stay [WIESINGER]), and continuing constantly in prayers. Her destitution of children and of all ties to earth would leave her more unencumbered for devoting the rest of her days to God and the Church (Co1 7:33-34). Compare also "Anna a widow," who remained unmarried after her husband's death and "departed not from the temple, but served God with fastings and prayers day and night" (Luk 2:36-37). Such a one, Paul implies, would be the fittest object for the Church's help (Ti1 5:3); for such a one is promoting the cause of Christ's Church by her prayers for it. "Ardor in prayers flows from hoping confidence in God" [LEO].

in supplications and prayers—Greek, "in her supplications and prayers"; the former signifies asking under a sense of need, the latter, prayer (see on Ti1 2:1; Phi 4:6).

night and day—another coincidence with Luke (Luk 18:7, "cry day and night"); contrast Satan's accusations "day and night" (Rev 12:10).

Verse 6

she that liveth in pleasure—the opposite of such a widow as is described in Ti1 5:5, and therefore one utterly undeserving of Church charity. The Greek expresses wanton prodigality and excess [TITTMANN]. The root expresses weaving at a fast rate, and so lavish excess (see on Jam 5:5).

dead while she liveth—dead in the Spirit while alive in the flesh (Mat 8:22; Eph 5:14).

Verse 7

these things—just now spoken (Ti1 5:5-6).

that they may be blameless—namely, the widows supported by the Church.

Verse 8

But—reverting to Ti1 5:4, "If any (a general proposition; therefore including in its application the widow's children or grandchildren) provide not for his own (relations in general), and especially for those of his own house (in particular), he hath (practically) denied the faith." Faith without love and its works is dead; "for the subject matter of faith is not mere opinion, but the grace and truth of God, to which he that believes gives up his spirit, as he that loves gives up his heart" [MACK]. If in any case a duty of love is plain, it is in relation to one's own relatives; to fail in so plain an obligation is a plain proof of want of love, and therefore of want of faith. "Faith does not set aside natural duties, but strengthens them" [BENGEL].

worse than an infidel—because even an infidel (or unbeliever) is taught by nature to provide for his own relatives, and generally recognizes the duty; the Christian who does not so, is worse (Mat 5:46-47). He has less excuse with his greater light than the infidel who may break the laws of nature.

Verse 9

Translate, "As a widow (that is, of the ecclesiastical order of widowhood; a kind of female presbytery), let none be enrolled (in the catalogue) who is less than sixty years old." These were not deaconesses, who were chosen at a younger age (forty was the age fixed at the Council of Chalcedon), and who had virgins (in a later age called widows) as well as widows among them, but a band of widows set apart, though not yet formally and finally, to the service of God and the Church. Traces of such a class appear in Act 9:41. Dorcas herself was such a one. As it was expedient (see on Ti1 3:2; Tit 1:6) that the presbyter or bishop should have been but once married, so also in her case. There is a transition here to a new subject. The reference here cannot be, as in Ti1 5:3, to providing Church sustenance for them. For the restriction to widows above sixty would then be needless and harsh, since many widows might be in need of help at a much earlier age; as also the rule that the widow must not have been twice married, especially since he himself, below (Ti1 5:14) enjoins the younger widows to marry again; as also that she must have brought up children. Moreover, Ti1 5:10 presupposes some competence, at least in past times, and so poor widows would be excluded, the very class requiring charity. Also, Ti1 5:11 would then be senseless, for then their remarrying would be a benefit, not an injury, to the Church, as relieving it of the burden of their sustenance. TERTULLIAN [On the Veiling of Virgins, 9], HERMAS [Shepherd, 1.2], and CHRYSOSTOM [Homily, 31], mention such an order of ecclesiastical widowhood, each one not less than sixty years old, and resembling the presbyters in the respect paid to them, and in some of their duties; they ministered with sympathizing counsel to other widows and to orphans, a ministry to which their own experimental knowledge of the feelings and sufferings of the bereaved adapted them, and had a general supervision of their sex. Age was doubtless a requisite in presbyters, as it is here stated to have been in presbyteresses, with a view to their influence on the younger persons of their sex They were supported by the Church, but not the only widows so supported (Ti1 5:3-4).

wife of one man—in order not to throw a stumbling-block in the way of Jews and heathen, who regarded with disfavor second marriages (see on Ti1 3:2; Tit 1:6). This is the force of "blameless," giving no offense, even in matters indifferent.

Verse 10

for good works—Greek, "IN honourable (excellent) works"; the sphere or element in which the good report of her had place (Tit 2:7). This answers to Ti1 3:7, as to the bishop or presbyter, "He must have a good report of them which are without."

if—if, in addition to being "well reported of."

she . . . brought up children—either her own (Ti1 3:4, Ti1 3:12), or those of others, which is one of the "good works"; a qualification adapting her for ministry to orphan children, and to mothers of families.

lodged strangers— Ti1 3:2, "given to hospitality" (Tit 1:8); in the case of presbyters.

washed . . . saints' feet—after the example of the Lord (Joh 13:14); a specimen of the universal spirit of humbly "by love serving one another," which actuated the early Christians.

relieved the afflicted—whether by pecuniary or other relief.

followed . . . good— (Th1 5:15; compare instances in Mat 25:35-36).

Verse 11

younger—than sixty years old (Ti1 5:9).

refuse—to take on the roll of presbyteress widows.

wax wanton—literally, "over-strong" (Ch2 26:16).

against Christ—rebelling against Christ, their proper Bridegroom [JEROME].

they will—Greek, "they wish"; their desire is to marry again.

Verse 12

Having—Bringing on themselves, and so having to bear as a burden (Gal 5:10) judgment from God (compare Ti1 3:6), weighing like a load on them.

cast off their first faith—namely, pledged to Christ and the service of the Church. There could be no hardship at the age of sixty or upwards in not marrying again (end of Ti1 5:9), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage (Co1 7:39). This is altogether distinct from Rome's unnatural vows of celibacy in the case of young marriageable women. The widow-presbyteresses, moreover, engaged to remain single, not as though single life were holier than married life (according to Rome's teaching), but because the interests of Christ's cause made it desirable (see on Ti1 3:2). They had pledged "their first faith" to Christ as presbyteress widows; they now wish to transfer their faith to a husband (compare Co1 7:32, Co1 7:34).

Verse 13

withal—"at the same time, moreover."

learn—usually in a good sense. But these women's "learning" is idleness, trifling, and busybodies' tattle.

wandering—Greek, "going about."

from house to house—of the members of the Church (Ti2 3:6). "They carry the affairs of this house to that, and of that to this; they tell the affairs of all to all" [THEOPHYLACT].

tattlers—literally "trifling talkers." In Jo3 1:10, translated "prating."

busybodies—mischievously busy; inconsiderately curious (Th2 3:11). Act 19:19, "curious," the same Greek. Curiosity usually springs from idleness, which is itself the mother of garrulity [CALVIN].

speaking—not merely "saying." The subject-matter, as well as the form, is involved in the Greek word [ALFORD].

which they ought not— (Tit 1:11).

Verse 14

younger women—rather, as ellipsis ought to be supplied, "the younger widows," namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses (Ti1 5:9). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. (Ti1 5:11-13). The precept here that they should marry again is not inconsistent with Co1 7:40; for the circumstances of the two cases were distinct (compare Co1 7:26). Here remarriage is recommended as an antidote to sexual passion, idleness, and the other evils noted in Ti1 5:11-13. Of course, where there was no tendency to these evils, marriage again would not be so requisite; Paul speaks of what is generally desirable, and supposing there should be danger of such evils, as was likely. "He does not impose a law, but points out a remedy, to younger widows" [CHRYSOSTOM].

bear children— (Ti1 2:15); thus gaining one of the qualifications (Ti1 5:10) for being afterwards a presbyteress widow, should Providence so ordain it.

guide—Greek, "rule the house" in the woman's due place; not usurping authority over the man (Ti1 2:12).

give none occasion—literally, "starting-point": handle of reproach through the loose conduct of nominal Christians.

the adversary—of Christianity, Jew or Gentile. Phi 1:28; Tit 2:8, "He that is of the contrary part." Not Satan, who is introduced in a different relation (Ti1 5:15).

to speak reproachfully—literally, "for the sake of reproach" (Ti1 3:7; Ti1 6:1; Tit 2:5, Tit 2:10). If the handle were given, the adversary would use it for the sake of reproach. The adversary is eager to exaggerate the faults of a few, and to lay the blame on the whole Church and its doctrines [BENGEL].

Verse 15

For—For in the case of some this result has already ensued; "Some (widows) are already turned aside after Satan," the seducer (not by falling away from the faith in general, but) by such errors as are stigmatized in Ti1 5:11-13, sexual passion, idleness, &c., and so have given occasion of reproach (Ti1 5:14). "Satan finds some mischief still for the idle hands to do."

Verse 16

If any . . . have widows—of his family, however related to him. Most of the oldest manuscripts and versions omit "man or," and read, "If any woman that believeth." But the Received text seems preferable. If, however, the weightiest authorities are to prevail, the sense will be: He was speaking of younger widows; He now says, If any believing young widow have widows related to her needing support, let her relieve them, thereby casing the Church of the burden, Ti1 5:3-4 (there it was the children and grandchildren; here it is the young widow, who, in order to avoid the evils of idleness and wantonness, the result of idleness, Ti1 5:11, Ti1 5:13; Eze 16:49, is to be diligent in good works, such as "relieving the afflicted," Ti1 5:10, thus qualifying herself for being afterwards a widow-presbyteress).

let them—rather as Greek, "let him," or "her"; "let such a one" (Ti1 5:10).

be charged—literally, "be burdened" with their support.

widows indeed—really helpless and friendless (Ti1 5:3-4).

Verse 17

The transition from the widow presbyteresses (Ti1 5:9) to the presbyters here, is natural.

rule well—literally, "preside well," with wisdom, ability, and loving faithfulness, over the flock assigned to them.

be counted worthy of double honour—that is, the honor which is expressed by gifts (Ti1 5:3, Ti1 5:18) and otherwise. If a presbyter as such, in virtue of his office, is already worthy of honor, he who rules well is doubly so [WIESINGER] (Co1 9:14; Gal 6:6; Th1 5:12). Not literally that a presbyter who rules well should get double the salary of one who does not rule well [ALFORD], or of a presbyteress widow, or of the deacons [CHRYSOSTOM]. "Double" is used for large in general (Rev 18:6).

specially they who labour in the word and doctrine—Greek, "teaching"; preaching of the word, and instruction, catechetical or otherwise. This implies that of the ruling presbyters there were two kinds, those who labored in the word and teaching, and those who did not. Lay presbyters, so called merely because of their age, have no place here; for both classes mentioned here alike are ruling presbyters. A college of presbyters is implied as existing in each large congregation. As in 1Ti. 3:1-16 their qualifications are spoken of, so here the acknowledgments due to them for their services.

Verse 18

the scripture— (Deu 25:4; quoted before in Co1 9:9).

the ox that treadeth out—Greek, An ox while treading.

The labourer is worthy of his reward—or "hire"; quoted from Luk 10:7, whereas Mat 10:10 has "his meat," or "food." If Paul extends the phrase, "Scripture saith," to this second clause, as well as to the first, he will be hereby recognizing the Gospel of Luke, his own helper (whence appears the undesigned appositeness of the quotation), as inspired Scripture. This I think the correct view. The Gospel according to Luke was probably in circulation then about eight or nine years. However, it is possible "Scripture saith" applies only to the passage quoted from Deu 25:4; and then his quotation will be that of a common proverb, quoted also by the Lord, which commends itself to the approval of all, and is approved by the Lord and His apostle.

Verse 19

Against an elder—a presbyter of the Church.

receive not—"entertain not" [ALFORD].

but before two or three witnesses—A judicial conviction was not permitted in Deu 17:6; Deu 19:15, except on the testimony of at least two or three witnesses (compare Mat 18:16; Joh 8:17; Co2 13:1; Jo1 5:6-7). But Timothy's entertaining an accusation against anyone is a different case, where the object was not judicially to punish, but to admonish: here he might ordinarily entertain it without the need of two or three witnesses; but not in the case of an elder, since the more earnest an elder was to convince gainsayers (Tit 1:9), the more exposed would he be to vexatious and false accusations. How important then was it that Timothy should not, without strong testimony, entertain a charge against presbyters, who should, in order to be efficient, be "blameless" (Ti1 3:2; Tit 1:6). Ti1 5:21, Ti1 5:24 imply that Timothy had the power of judging in the Church. Doubtless he would not condemn any save on the testimony of two or three witnesses, but in ordinary cases he would cite them, as the law of Moses also allowed, though there were only one witness. But in the case of elders, he would require two or three witnesses before even citing them; for their character for innocence stands higher, and they are exposed to envy and calumny more than others "Receive" does not, as ALFORD thinks, include both citation and conviction, but means only the former.

Verse 20

Them that sin—whether presbyters or laymen.

rebuke before all—publicly before the Church (Mat 18:15-17; Co1 5:9-13; Eph 5:11). Not until this "rebuke" was disregarded was the offender to be excommunicated.

others . . . fear—that other members of the Church may have a wholesome fear of offending (Deu 13:11; Act 5:11).

Verse 21

I charge thee—rather as Greek, "I adjure thee"; so it ought to be translated (Ti2 4:1).

before—"in the presence of God."

Lord—omitted in the oldest manuscripts God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment, in which God shall be revealed, and Christ seen face to face with His angels

elect angels—an epithet of reverence. The objects of divine electing love (Pe1 2:6). Not only "elect" (according to the everlasting purpose of God) in contradistinction to the reprobate angels (Pe2 2:4), but also to mark the excellence of the angels in general (as God's chosen ministers, "holy angels," "angels of light"), and so to give more solemnity to their testimony [CALVIN] as witnesses to Paul's adjuration. Angels take part by action and sympathy in the affairs of the earth (Luk 15:10; Co1 4:9).

these things—the injunctions, Ti1 5:19-20.

without preferring one before another—rather as Greek, "prejudice"; "judging before" hearing all the facts of a case. There ought to be judgment, but not prejudging. Compare "suddenly," Ti1 5:22, also Ti1 5:24.

partiality—in favor of a man, as "prejudice" is bias against a man. Some of the oldest manuscripts read, "in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favor the more probable reading in English Version.

Verse 22

Lay hands—that is, ordain (Ti1 4:14; Ti2 1:6; Tit 1:5). The connection is with Ti1 5:19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to Ti1 5:19, as next clause, "neither be partaker of other men's sins," refers to Ti1 5:20. ELLICOTT and WIESINGER understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been "rebuked" (Ti1 5:20) and then excommunicated (Mat 18:17); Ti1 5:20 favors this. But as in Ti1 4:14, and Act 6:6; Act 13:3; Ti2 1:6, the laying on of hands is used of ordination (compare however as to confirmation, Act 8:17), it seems better to take it so here.

suddenly—hastily: Ti1 5:24-25 show that waiting for a time is salutary.

neither be partaker of other men's sins—by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in Ti1 5:19-20. Be not a partaker in other men's sins by not "rebuking them that sin before all," as well as those that are candidates for the presbytery, as also all "that sin."

keep thyself pure—"thyself' is emphatic. "Keep THYSELF" clear of participation in OTHER men's sin by not failing to rebuke them that sin (Ti1 5:20). Thus the transition is easy to Ti1 5:23, which is concerning Timothy personally; compare also Ti1 5:24.

Verse 23

no longer—as a habit. This injunction to drink wine occasionally is a modification of the preceding "keep thyself pure." The presbyter and deacon were enjoined to be "not given to wine" (Ti1 3:3, Ti1 3:8). Timothy seems to have had a tendency to undue ascetical strictness on this point (compare Note, see on Ti1 4:8; compare the Nazarene vow, Num 6:1-4; John the Baptist, Luk 1:15; Rom. 14). Paul therefore modifies the preceding words, "keep thyself pure," virtually saying, "Not that I mean to enjoin that kind of purity which consists in asceticism, nay, be no longer a water-drinker," that is, no longer drink only water, but use a little wine, as much as is needed for thy health. So ELLICOTT and WIESINGER. ALFORD thus: Timothy was of a feeble frame (see on Co1 16:10-11), and prone to timidity in his duties as overseer where vigorous action was needed; hence Paul exhorts him to take all proper means to raise his bodily condition above these infirmities. God hereby commands believers to use all due means for preserving health, and condemns by anticipation the human traditions which among various sects have denied the use of wine to the faithful.

Verse 24

Two kinds of sins are specified: those palpably manifest (so the Greek for "open beforehand" ought to be translated; so in Heb 7:14, it is translated "evident"; literally, "before" the eyes, that is, notorious), further explained as "going before to judgment"; and those which follow after the men ("some men they, that is, their sins, follow after"), namely, not going beforehand, loudly accusing, but hidden till they come to the judgment: so Ti1 5:25, the good works are of two classes: those palpably manifest (translate so, instead of "manifest beforehand") and "those that are otherwise," that is, not palpably manifest. Both alike "cannot be hid"; the former class in the case of bad and good are manifest already; the latter class in the case of both are not manifest now, but shall be so at the final judgment.

going before to judgment—as heralds; crying sins which accuse their perpetrator. The connection seems to me this: He had enjoined Timothy, Ti1 5:20, "Rebuke them that sin before all": and in Ti1 5:22, "Neither be partaker of other men's sins," by ordaining ungodly men; having then by a digression at the clause, "keep thyself pure," guarded against an ascetical error of Timothy in fancying purity consisted in asceticism, and having exhorted him to use wine for strengthening him in his work, he returns to the subject of his being vigorous as an overseer in rebuking sin, whether in presbyters or people, and in avoiding participation in men's sins by ordaining ungodly candidates. He says, therefore, there are two classes of sins, as there are two classes of good works: those palpably manifest, and those not so; the former are those on which thou shouldest act decidedly at once when called on, whether to rebuke in general, or to ordain ministers in particular; as to the latter, the final judgment alone can decide; however hidden now they "cannot be hid" then. This could only be said of the final judgment (Co1 4:5; therefore, ALFORD'S reference of this verse to Timothy's judgment in choosing elders must be wrong); all judgments before then are fallible. Thus he implies that Timothy can only be responsible if he connive at manifest, or evident sins; not that those that are otherwise shall escape judgment at last: just as in the case of good works, he can only be responsible for taking into account in his judgments those which are patent to all, not those secret good works which nevertheless will not remain hidden at the final judgment.

Next: 1 Timothy Chapter 6