Text -- 1 Timothy 5:9-25 (NET)

5:9 No widow should be put on the list unless she is at least sixty years old, was the wife of one husband, 5:10 and has a reputation for good works: as one who has raised children, practiced hospitality, washed the feet of the saints, helped those in distress– as one who has exhibited all kinds of good works. 5:11 But do not accept younger widows on the list, because their passions may lead them away from Christ and they will desire to marry, 5:12 and so incur judgment for breaking their former pledge. 5:13 And besides that, going around from house to house they learn to be lazy, and they are not only lazy, but also gossips and busybodies, talking about things they should not. 5:14 So I want younger women to marry, raise children, and manage a household, in order to give the adversary no opportunity to vilify us. 5:15 For some have already wandered away to follow Satan. 5:16 If a believing woman has widows in her family, let her help them. The church should not be burdened, so that it may help the widows who are truly in need. 5:17 Elders who provide effective leadership must be counted worthy of double honor, especially those who work hard in speaking and teaching. 5:18 For the scripture says, “Do not muzzle an ox while it is treading out the grain,” and, “The worker deserves his pay.” 5:19 Do not accept an accusation against an elder unless it can be confirmed by two or three witnesses. 5:20 Those guilty of sin must be rebuked before all, as a warning to the rest. 5:21 Before God and Christ Jesus and the elect angels, I solemnly charge you to carry out these commands without prejudice or favoritism of any kind. 5:22 Do not lay hands on anyone hastily and so identify with the sins of others. Keep yourself pure. 5:23 (Stop drinking just water, but use a little wine for your digestion and your frequent illnesses.) 5:24 The sins of some people are obvious, going before them into judgment, but for others, they show up later. 5:25 Similarly good works are also obvious, and the ones that are not cannot remain hidden.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Ti 5:9

Let none be enrolled as a widow ( chēra katalegesthō ).

Present passive imperative of katalegō , old verb, to set down in an official list, only here in N.T. "Let a widow be enrolled,"the negative coming later, "having become of no less than sixty years"(mē elatton etōn hexēkonta gegonuia ). Second perfect active participle of ginomai . For the case of etōn , see note on Luk 2:42. This list of genuine widows (1Ti 5:3, 1Ti 5:5) apparently had some kind of church work to do (care for the sick, the orphans, etc.).

Robertson: 1Ti 5:9

The wife of one man ( henos andros gunē ).

Widows on this list must not be married a second time. This interpretation is not so clear for 1Ti 3:2, 1Ti 3:12; Tit 1:6.

Robertson: 1Ti 5:10

If she hath brought up children ( ei eteknotrophēsen ).

Condition of first class. Late and rare word (Aristotle, Epictetus), first aorist active indicative of teknotropheō (teknotrophos , from teknon , trephō ), here only in N.T. Qualification for her work as leader.

Robertson: 1Ti 5:10

If she hath used hospitality to strangers ( ei exenodochēsen ).

First aorist again and same condition. Late form (Dio Cassius) of old verb xenodokeō (Herodotus), to welcome strangers (xenous dechomai ). Only here in N.T. Hospitality another qualification for such leadership (1Ti 3:2).

Robertson: 1Ti 5:10

If she hath washed the saints’ feet ( ei hagiōn podas enipsen ).

Same condition and tense of niptō (old form nizō ), common in N.T. (Joh 13:5). Proof of her hospitality, not of its being a church ordinance.

Robertson: 1Ti 5:10

If she hath relieved the afflicted ( ei thlibomenois epērkesen ).

Same condition and tense of eparkeō , to give sufficient aid, old word, in N.T. only here and 1Ti 5:16. Experience that qualified her for eleemosynary work.

Robertson: 1Ti 5:10

If she hath diligently followed ( ei epēkolouthēsen ).

Same condition and tense of epakoloutheō , old verb, to follow close upon (epi ). So here, 1Ti 5:24; 1Pe 2:21. In a word such a widow must show her qualifications for leadership as with bishops and deacons.

Robertson: 1Ti 5:11

But younger widows refuse ( neōteras de chēras paraitou ).

Present middle imperative as in 1Ti 4:7. "Beg off from."They lack experience as above and they have other ambitions.

Robertson: 1Ti 5:11

When they have waxed wanton ( hotan katastrēniasōsin ).

First aorist (ingressive) active subjunctive of katastrēniaō , late compound (only here and Ignatius), to feel the impulse of sexual desire, but simplex strēniaō (Rev 18:7, Rev 18:9). Souter renders it here "exercise youthful vigour against Christ"(tou Christou , genitive case after kata in composition).

Robertson: 1Ti 5:12

Condemnation ( krima ).

See note on 1Ti 3:6.

Robertson: 1Ti 5:12

They have rejected ( ēthetēsan ).

First aorist passive of atheteō , late verb (first in lxx and Polybius), to reject, set aside (from athetos ). See note on 1Th 4:8; Gal 2:21.

Robertson: 1Ti 5:12

Their first faith ( tēn prōtēn pistin ).

"Their first pledge"(promise, contract) to Christ. It is like breaking the marriage contract. Evidently one of the pledges on joining the order of widows was not to marry. Parry suggests a kind of ordination as with deacons and bishops (technical use of krima and pistis ).

Robertson: 1Ti 5:13

And withal ( hama de kai ).

See note on Phm 1:22 for this very phrase, "and at the same time also."Such young enrolled widows have other perils also.

Robertson: 1Ti 5:13

They learn to be idle ( argai manthanousin ).

There is no einai (to be) in the Greek. This very idiom without einai after manthanō occurs in Plato and Dio Chrysostom, though unusual. Argai (idle) is old adjective (a privative and ergon , without work). See note on Mat 20:3 and note on Tit 1:12.

Robertson: 1Ti 5:13

Going about ( perierchomenai ).

Present middle participle of perierchomai , old compound verb. See note on Act 19:13 of strollers.

Robertson: 1Ti 5:13

From house to house ( tas oikias ).

Literally "the houses,""wandering around the houses."Vivid picture of idle tattlers and gossipers.

Robertson: 1Ti 5:13

But tattlers also ( alla kai phluaroi ).

Old word from phluō (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. Phluareō in 3Jo 1:10 only in N.T.

Robertson: 1Ti 5:13

And busybodies ( kai periergoi ).

Old word (from peri , ergon ), busy about trifles to the neglect of important matters. In N.T. only here and Act 19:19. See note on 2Th 3:11 for periergazomai .

Robertson: 1Ti 5:13

Things which they ought not ( ta mē deonta ).

"The not necessary things,"and, as a result, often harmful. See note on Tit 1:11 ha mē dei (which things are not necessary).

Robertson: 1Ti 5:14

I desire ( boulomai ).

See note on 1Ti 2:8.

Robertson: 1Ti 5:14

The younger widows ( neōteras ).

No article and no word for widows, though that is clearly the idea. Neōteras is accusative of general reference with gamein (to marry) the object (present infinitive active) of boulomai .

Robertson: 1Ti 5:14

Bear children ( teknogonein ).

A compound verb here only in N.T. and nowhere else save in Anthol. See teknogonia in 1Ti 2:15.

Robertson: 1Ti 5:14

Rule the household ( oikodespotein ).

Late verb from oikodespotēs (Mar 14:14), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, "new and improved position"(Liddon).

Robertson: 1Ti 5:14

Occasion ( aphormēn ).

Old word (apo , hormē ), a base to rush from, Pauline use in 2Co 5:12; 2Co 11:12; Gal 5:13.

Robertson: 1Ti 5:14

To the adversary ( tōi antikeimenōi ).

Dative case of the articular participle of antikeimai , a Pauline idiom (Phi 1:28).

Robertson: 1Ti 5:14

Reviling ( loidorias ).

Old word (from loidoreō ), in N.T. only here and 1Pe 3:9. Genitive case with charin .

Robertson: 1Ti 5:15

Are turned aside ( exetrapēsan ).

Second aorist (effective) passive indicative of ektrepō . See note on 1Ti 1:6.

Robertson: 1Ti 5:15

After Satan ( opisō tou Satanā ).

"Behind Satan."Late use of opisō (behind) as a preposition. Used by Jesus of disciples coming behind (after) him (Mat 16:24).

Robertson: 1Ti 5:16

That believeth ( pistē ).

"Believing woman."

Robertson: 1Ti 5:16

Hath widows ( echei chēras ).

The "any believing woman"is one of the household-rulers of 1Ti 5:14. The "widows"here are the widows dependent on her and who are considered as candidates to be enrolled in the list.

Robertson: 1Ti 5:16

Let her relieve them ( eparkeitō autais ).

For this verb (imperative present active) see 1Ti 5:10.

Robertson: 1Ti 5:16

Let not be burdened ( mē bareisthō ).

Present passive imperative (in prohibition mē ) of bareō , old verb (baros , burden), Pauline word (2Co 1:8).

Robertson: 1Ti 5:16

That are widows indeed ( tais ontōs chērais ).

Dative case with eparkesēi (first aorist active subjunctive with hina , final clause). See 1Ti 5:3 for this use of ontōs with chērais "the qualified and enrolled widows."Cf. 1Ti 5:9.

Robertson: 1Ti 5:17

The elders that rule well ( hoi kalōs proestōtes presbuteroi ).

See 1Ti 5:1 for ordinary sense of presbuteros for "older man."But here of position in same sense as episkopos (1Ti 3:2) as in Tit 1:5 = episkopos in 1Ti 5:7. Cf. Luke’ s use of presbuteros (Act 20:17) = Paul’ s episkopous (Act 20:28). Proestōtes is second perfect active participle of proistēmi (intransitive use) for which see note on 1Ti 3:4.

Robertson: 1Ti 5:17

Let be counted worthy ( axiousthōsan ).

Present passive imperative of axioō , to deem worthy (2Th 1:11). With genitive case here.

Robertson: 1Ti 5:17

Of double honour ( diplēs timēs ).

Old and common contract adjective (diploos , two-fold, in opposition to haploos , single fold). But why "of double honour"? See note on 1Ti 6:1 for "of all honour."White suggests "remuneration"rather than "honour"for timēs (a common use for price or pay). Liddon proposes "honorarium"(both honour and pay and so "double"). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows.

Robertson: 1Ti 5:17

Especially those who labour in word and teaching ( malista hoi kopiōntes en logōi kai didaskaliāi ).

Either those who work hard or toil (usual meaning of kopiaō , 2Ti 2:6) in preaching and teaching (most probable meaning. See 1Ti 5:18) or those who teach and preach and not merely preside (a doubtful distinction in "elders"at this time). See Tit 1:8. See both kopiaō and proistamai used for same men (elders) in 1Th 5:12 and the use of kopiaō in 1Co 15:10; 1Co 16:16.

Robertson: 1Ti 5:18

Thou shalt not muzzle ( ou phimōseis ).

Prohibition by ou and future (volitive) indicative of phimoō (from phimos , muzzle), old word, quoted also in 1Co 9:9 as here from Deu 25:4, and for the same purpose, to show the preacher’ s right to pay for his work. See note on 1Co 9:9 for aloōnta ( when he treadeth out the corn ).

Robertson: 1Ti 5:18

The labourer is worthy of his hire ( axios ho ergatēs tou misthou autou ).

These words occur in precisely this form in Luk 10:7. It appears also in Mat 10:10 with tēs trophēs (food) instead of tou misthou . In 1Co 9:14 Paul has the sense of it and says: "so also the Lord ordained,"clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in Act 20:35 or even the Gospel of Luke or Q (the Logia of Jesus). There is no way to decide this question. If Luke wrote his Gospel before a.d. 62 as is quite possible and Acts by a.d. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For ergatēs (labourer) see note on Phi 3:2.

Robertson: 1Ti 5:19

Against an elder ( kata presbuterou ).

In the official sense of 1Ti 5:17.

Robertson: 1Ti 5:19

Receive not ( mē paradechou ).

Present middle imperative with mē (prohibition) of paradechomai , to receive, to entertain. Old verb. See Act 22:18.

Robertson: 1Ti 5:19

Accusation ( katēgorian ).

Old word (from katēgoros ). In N.T. only here, Tit 1:6; Joh 18:29 in critical text.

Robertson: 1Ti 5:19

Except ( ektos ei mē ).

For this double construction see note on 1Co 14:5; 1Co 15:2.

Robertson: 1Ti 5:19

At the mouth of ( epi ).

Idiomatic use of epi (upon the basis of) as in 2Co 13:1.

Robertson: 1Ti 5:20

Them that sin ( tous hamartanontas ).

The elders who continue to sin (present active participle).

Robertson: 1Ti 5:20

In the sight of all ( enōpion pantōn ).

"In the eye of (ho en opi ōn , the one who is in the eye of, then combined = enōpion ) all"the elders (or even of the church). See next 1Ti 5:21 and Gal 1:20. Public rebuke when a clear case, not promiscuous gossip.

Robertson: 1Ti 5:20

May be in fear ( phobon echōsin ).

Present active subjunctive with hina (final clause), "may keep on having fear"(of exposure). Possibly, "the rest of the elders."

Robertson: 1Ti 5:21

The elect angels ( tōn eklektōn aggelōn ).

For this triad of God, Christ, angels, see Luk 9:26. "Elect"in the sense of the "holy"angels who kept their own principality (Jud 1:6) and who did not sin (2Pe 2:4). Paul shows his interest in angels in 1Co 4:9; 1Co 11:10.

Robertson: 1Ti 5:21

Observe ( phulaxēis ).

First aorist active subjunctive of phulassō , to guard, to keep (Rom 2:26). Subfinal use of hina .

Robertson: 1Ti 5:21

Without prejudice ( chōris prokrimatos ).

Late and rare word (from prokinō , to judge beforehand), three times in the papyri, here only in N.T. "Without prejudgment."

Robertson: 1Ti 5:21

By partiality ( kata prosklisin ).

Late word from prosklinō , to incline towards one (Act 5:36), only here in N.T.

Robertson: 1Ti 5:22

Lay hands hastily ( cheiras tacheōs epitithei ).

Present active imperative of epitithēmi in the sense of approval (ordination) as in Act 6:6; Act 13:3. But it is not clear whether it is the case of ministers just ordained as in 1Ti 4:14 (epithesis ), or of warning against hasty ordination of untried men, or the recognition and restoration of deposed ministers (1Ti 5:20) as suits the context. The prohibition suits either situation, or both.

Robertson: 1Ti 5:22

Be partakers of other men’ s sins ( Koinéōnei hamartiais allotriais ).

Present active imperative of Koinéōneō (from Koinéōnos , partner) with mē in prohibition with associative instrumental case as in 2Jo 1:11; Rom 12:13. On allotrios (belonging to another) see note on Rom 14:4.

Robertson: 1Ti 5:22

Keep thyself pure ( seauton hagnon tērei ).

"Keep on keeping thyself pure."Present active imperative of tēreō .

Robertson: 1Ti 5:23

Be no longer a drinker of water ( mēketi hudropotei ).

Present active imperative (prohibition) of hudropoteō , old verb (from hudropotēs , water drinker, hudōr , pinō ), here only in N.T. Not complete asceticism, but only the need of some wine urged in Timothy’ s peculiar physical condition (a sort of medical prescription for this case).

Robertson: 1Ti 5:23

But use a little wine ( alla ainōi oligōi chrō ).

Present middle imperative of chraomai with instrumental case. The emphasis is on oligōi (a little).

Robertson: 1Ti 5:23

For thy stomach’ s sake ( dia ton stomachon ).

Old word from stoma (mouth). In Homer throat, opening of the stomach (Aristotle), stomach in Plutarch. Here only in N.T. Our word "stomach."

Robertson: 1Ti 5:23

Thine often infirmities ( tas puknas sou astheneias ).

Puknos is old word, dense, frequent. In N.T. only here, Luk 5:33; Act 24:26. Astheneias = weaknesses, lack of strength (Rom 8:26). Timothy was clearly a semi-invalid.

Robertson: 1Ti 5:24

Evident ( prodēloi ).

"Openly plain,""plain before all."Old word, in N.T. only here and Heb 7:24.

Robertson: 1Ti 5:24

Going before unto judgment ( proagousai eis krisin ).

See 1Ti 1:18 for proagō . The sins are so plain that they receive instant condemnation.

Robertson: 1Ti 5:24

And some men also they follow after ( tisin de kai epakolouthousin ).

Associative instrumental case tisin with epakolouthousin for which verb see 1Ti 5:10, "dog their steps"(Parry) like 1Pe 2:21, not clearly manifest at first, but come out plainly at last. How true that is of secret sins.

Robertson: 1Ti 5:25

Such as are otherwise ( ta allōs echonta ).

"Those (deeds, erga ) which have it otherwise."That is good deeds not clearly manifest.

Robertson: 1Ti 5:25

Cannot be hid ( krubēnai ou dunantai ).

Second aorist passive infinitive of kruptō . There is comfort here for modest preachers and other believers whose good deeds are not known and not blazoned forth. They will come out in the end. See Mat 5:14-16.

Vincent: 1Ti 5:9

Be taken into the number ( καταλεγέσθω )

Better, enrolled (as a widow). N.T.o . Very, rare in lxx. Common in Class. Originally, to pick out , as soldiers. Hence, to enroll , enlist . Here, to be enrolled in the body of widows who are to receive church support. See on 1Ti 5:3.

Vincent: 1Ti 5:10

Well reported of ( μαρτυρουμένη )

Lit. born witness to or attested , as Act 6:3; Act 10:22; Heb 11:2. Comp. μαρτυρίαν καλὴν ἔχειν to have good testimony , 1Ti 3:7.

Vincent: 1Ti 5:10

For good works ( ἐν ἔργοις καλοῖς )

Lit. in good works; in the matter of. Comp. 1Ti 6:18; Tit 2:7; Tit 3:8, Tit 3:14. In the Gospels, ἔργον work appears with καλὸς and never with ἀγαθὸς . In Paul, always with ἀγαθὸς and never with καλὸς Kings In the Pastorals, with both. The phrase includes good deeds of all kinds, and not merely special works of beneficence. Comp. Act 9:36.

Vincent: 1Ti 5:10

If ( εἰ )

Introducing the details of the general expression good works .

Vincent: 1Ti 5:10

Have brought up children ( ἐτεκνοτρόφησεν )

N.T.o . o lxx; very rare in Class. The children may have been her own or others'.

Vincent: 1Ti 5:10

Lodged strangers ( ἐξενοδόχησεν )

N.T.o . o lxx. On the duty of hospitality comp. 1Ti 3:2; Mat 25:35; Rom 12:13; Heb 13:2; 1Pe 4:9; 3Jo 1:5.

Vincent: 1Ti 5:10

Washed the feet

A mark of Oriental hospitality bestowed on the stranger arriving from a journey, and therefore closely associated with lodged strangers .

Vincent: 1Ti 5:10

Of the saints ( ἁγίων )

Ἅγιος is rare in Class. In lxx, the standard word for holy . Its fundamental idea is setting apart , as in Class., devoted to the gods . In O.T., set apart to God , as priests; as the Israelites consecrated to God. In N.T., applied to Christians. Ideally, it implies personal holiness. It is used of God, Christ, John the Baptist, God's law, the Spirit of God. Paul often uses οἱ ἅγιοι as a common designation of Christians belonging to a certain region or community, as Phi 1:1; 2Co 1:1; Col 1:2. In such cases it does not imply actual holiness, but holiness obligatory upon those addressed, as consecrated persons, and appropriate to them. What ought to be is assumed as being. In this sense not in the Gospels (unless, possibly, Mat 27:52) or in the Epistles of Peter and John. Rare in Acts.

Vincent: 1Ti 5:10

Relieved ( ἐπήρκεσεν )

Only here and 1Ti 5:16. Comp. 1 Macc. 8:26; 11:35. Common in Class. Originally, to suffice for , to be strong enough for , as in Homer, where it is always used in connection with danger or injury. See Il . ii. 873; Od . xvii. 568. Hence, to ward off , help , assist .

Vincent: 1Ti 5:10

The afflicted ( θλιβομένοις )

See on tribulation , Mat 13:21, and comp. 2Co 1:6; 2Co 4:8; 2Th 1:6, 2Th 1:7; Heb 11:37.

Vincent: 1Ti 5:10

Diligently followed ( ἐπακο ουθησεν )

Comp. 1Ti 5:24. Ἑπὶ after or close upon . o P. Once in the disputed verses at the end of Mark (Mar 16:20), and 1Pe 2:21. Comp. the use of διώκειν pursue , Rom 9:30; Rom 12:13; 1Co 14:1; 1Th 5:15.

Vincent: 1Ti 5:11

Younger ( νεωτέρας )

Almost in a positive sense, young . Not, under sixty years of age.

Vincent: 1Ti 5:11

Have begun to wax wanton ( καταστρηνιάσωσιν )

Not, have begun , but rather, whenever they shall come to wax wanton . Comp. 2Th 1:10. The compound verb, signifying to feel the sexual impulse , only here, and not in lxx or Class. The simple verb, στρηνιᾶν to run riot , Rev 18:7, Rev 18:9 and the kindred στρῆνος luxury , Rev 18:3. See note.

Vincent: 1Ti 5:11

Against Christ ( τοῦ Χριστοῦ )

Their unruly desire withdraws them from serving Christ in his church, and is, therefore, against him.

This is the only instance in the Pastorals in which the Christ is used without Jesus either before or after. In Paul this is common, both with and without the article.

Vincent: 1Ti 5:11

They will marry ( γαμεῖν θέλουσιν )

Better, they are bent on marrying, or determined to marry. The strong expression wax wanton makes it probable that θέλειν expresses more than a desire , as Rev. See on Mat 1:19. Γαμεῖν to marry , in the active voice, of the wife, as everywhere in N.T. except 1Co 7:39.

Vincent: 1Ti 5:12

Having damnation ( ἔχουσαι κρίμα )

The phrase only here. See on 1Ti 3:6. Damnation is an unfortunate rendering in the light of the present common understanding of the word, as it is also in 1Co 11:29. Better, judgment or condemnation , as Rom 3:8; Rom 13:2. The meaning is that they carry about with them in their new, married life a condemnation, a continuous reproach. Comp. 1Ti 4:2; Gal 5:10. It should be said for the translators of 1611 that they used damnation in this sense of, judgment or condemnation , as is shown by the present participle having . In its earlier usage the word implied no allusion to a future punishment. Thus Chaucer

" For wel thou woost (knowest) thyselven verraily

That thou and I be dampned to prisoun."

Knight's T . 1175 .

Wiclif: " Nethir thou dredist God, that thou art in the same dampnacioun ?" Luk 23:40. Laud.: " Pope Alexander III. condemned Peter Lombard of heresy, and he lay under that damnation for thirty and six years." " A legacy by damnation" was one in which the testator imposed on his heir an obligation to give the legatee the thing bequeathed, and which afforded the legatee a personal claim against the heir.

Vincent: 1Ti 5:12

They have cast off their first faith ( τὴν πρώτην πίστιν ἠθέτησαν )

Ἁθετεῖν is to set aside , do away with , reject or slight . See Mar 6:26; Luk 10:16; Heb 10:28. Often in lxx. Πίστιν is pledge : so frequently in Class. with give and receive . See, for instance, Plato, Phaedr . 256 D. In lxx, 3 Macc. 3:10. The phrase πίστιν ἀθετεῖν N.T.o . o lxx. There are, however, a number of expressions closely akin to it, as Gal 3:15, διαθήκην ἀθετεῖν to render a covenant void . In lxx with oath , 2Ch 36:13. Psalm 14:4: " He that sweareth to his neighbor καὶ οὐκ ἀθετῶν. " Psalm 88:34; 131:11; 1 Macc. 6:62. The meaning here is, having broken their first pledge ; and this may refer to a pledge to devote themselves, after they became widows, to the service of Christ and the church. The whole matter is obscure.

Vincent: 1Ti 5:13

They learn ( μανθάνουσιν )

To be taken absolutely, as 1Co 14:31; 2Ti 3:7. They go about under the influence of an insatiable curiosity, and meet those who " creep into houses and take captive silly women" (2Ti 3:7), and learn all manner of nonsense and error.

Vincent: 1Ti 5:13

Going about ( περιερχόμεναι )

o P. Comp. Act 19:13.

Vincent: 1Ti 5:13

Tattlers ( φλύαροι )

N.T.o . Comp. 4 Macc. 5:10. The verb φλυαρεῖν to prate , 3Jo 1:10.

Vincent: 1Ti 5:13

Busybodies ( περίεργοι )

In this sense only here. Comp. τὰ περίεργα curious arts , Act 19:19. The participle περιεργαζομένοι busybodies , 2Th 3:11. See note. Rend. the whole passage: " And withal, being also idle, they learn, gadding about from house to house; and not only (are they) idle, but tattlers also, and busybodies, speaking things which they ought not."

Vincent: 1Ti 5:14

That the younger women marry ( νεωτέρας γαμεῖν )

Better, the younger widows . This seems to be required by οὖν therefore, connecting the subject of the verb with the class just described. They are enjoined to marry, rather than to assume a position in the church which they might disgrace by the conduct described in 1Ti 5:11-13. Comp. 1Co 7:8, 1Co 7:9.

Vincent: 1Ti 5:14

Bear children ( τεκνογονεῖν )

N.T.o . o lxx, o Class. Comp. τεκνογονία childbearing , 1Ti 2:15.

Vincent: 1Ti 5:14

Guide the house ( οἰκοδεσποτεῖν )

Better, rule the house. N.T.o . o lxx, o Class. Ὁικοδεσπότης master of the house is quite common in the Synoptic Gospels.

Vincent: 1Ti 5:14

Occasion ( ἀφορμὴν )

See on Rom 7:8.

Vincent: 1Ti 5:14

To the adversary ( τῷ ἀντικειμένῳ )

The one who is set over against . Not Satan, but the human enemy of Christianity. Comp. Phi 1:28, and ὁ ἐξ ἐναντίας he that is of the contrary part , Tit 2:8.

Vincent: 1Ti 5:14

To speak reproachfully ( λοιδορίας χάριν )

Lit. in the interest of reviling . Const. with give on occasion . Λοιδορία reviling only here and 1Pe 3:9. For the verb λοιδορεῖν to revile see Joh 9:28; Act 23:4; 1Co 4:12; and note on Joh 9:28.

Vincent: 1Ti 5:16

Man or woman that believeth ( πιστὸς ἣ πιστὴ )

Lit. believing man or woman . But πιστὸς ἢ should be omitted. Read, if any woman that believeth .

Vincent: 1Ti 5:16

Have widows ( ἔχει χήρας )

If any Christian woman have relatives or persons attached to her household who are widows

Vincent: 1Ti 5:16

The church be charged

Holtzmann quotes an inscription in the chapel of the Villa Albani at Rome: " To the good Regina her daughter has erected this memorial: to the good Regina her widowed mother, who was a widow for sixty years and never burdened the church after she was the wife of one husband. She lived 80 years, 5 months, and 26 days."

Vincent: 1Ti 5:17

The elders that rule well ( οἱ καλῶς προεστῶτες πρεσβύτεροι )

For that rule well , see on καλῶς προΐστάμενον ruling well , 1Ti 3:4. The phrase is peculiar to the Pastorals. See on 1Ti 5:1.

Vincent: 1Ti 5:17

Double honor ( διπλῆς τιμῆς )

This at least includes pecuniary remuneration for services, if it is not limited to that. The use of τιμή as pay or price appears Mat 27:6, Mat 27:9; Act 4:34; Act 7:16; 1Co 6:20. Double , not in a strictly literal sense, but as πλείονα τιμὴν more honor , Heb 3:3. The comparison is with those Elders who do not exhibit equal capacity or efficiency in ruling. The passage lends no support to the Reformed theory of two classes of Elders - ruling and teaching. The special honor or emolument is assigned to those who combine qualifications for both.

Vincent: 1Ti 5:17

Those who labor ( οἱ κοπιῶντες )

See on 1Ti 4:10. No special emphasis attaches to the word - hard toiling in comparison with those who do not toil. The meaning is, those who faithfully discharge the arduous duty of teaching. Comp. Heb 13:7.

Vincent: 1Ti 5:17

In word and doctrine ( ἐν λόγῳ καὶ διδασκαλίᾳ )

Better, word and teaching . Word is general, teaching special. In word signifies, in that class of functions where speech is concerned. The special emphasis (μάλιστα especially ) shows the importance which was attached to teaching as an antidote of heresy.

Vincent: 1Ti 5:18

The Scripture ( ἡ γραφή )

Comp. 2Ti 3:16. To the Jews ἡ γραφή signified the O.T. canon of Scripture; but in most cases ἡ γραφή is used of a particular passage of Scripture which is indicated in the context. See Joh 7:38, Joh 7:42; Act 1:16; Act 8:32, Act 8:35; Rom 4:3; Rom 9:17; Rom 10:11; Gal 3:8. Where the reference is to the sacred writings as a whole, the plural γραφαὶ or αἱ γραφαὶ is used, as Mat 21:42; Luk 24:32; Joh 5:39; Rom 15:4. Once γραφαὶ ἅγιαι holy Scriptures, Rom 1:2. Ἑτέρα γραφὴ another or a different Scripture , Joh 19:37; ἡ γραφὴ αὕτη this Scripture, Luk 4:21; πᾶσα γραφὴ every Scripture , 2Ti 3:16. See on writings , Joh 2:22. The passage cited here is Deu 25:4, also by Paul, 1Co 9:9.

Vincent: 1Ti 5:18

Thou shalt not muzzle ( οὐ φιμώσεις )

In N.T. mostly in the metaphorical sense of putting to silence . See on speechless , Mat 22:12, and see on put to silence , Mat 22:34. Also see on Mar 4:39. On the whole passage see note on 1Co 9:9.

Vincent: 1Ti 5:18

That treadeth out ( ἀλοῶντα )

More correctly, while he is treading out . The verb only here and 1Co 9:9,1Co 9:10. Comp. ἅλων a threshing-floor , Mat 3:12; Luk 3:17. An analogy to the O.T. injunction may be found in the laws giving to the Athenians by the mythical Triptolemus, one of which was, " Hurt not the laboring beast." Some one having violated this command by slaying a steer which was eating the sacred cake that lay upon the altar, - an expiation-feast, Bouphonia or Diipolta was instituted for the purpose of atoning for this offense, and continued to be celebrated in Athens. Aristophanes refers to it ( Clouds , 985). A laboring ox was led to the altar of Zeus on the Acropolis, which was strewn with wheat and barley. As soon as the ox touched the grain, he was killed by a blow from an axe. The priest who struck the blow threw away the axe and fled. The flesh of the ox was then eaten, and the hide was stuffed and set before the plough. Then began the steer-trial before a judicial assembly in the Prytaneum, by which the axe was formally condemned to be thrown into the sea.

Vincent: 1Ti 5:18

The laborer is worthy, etc.

A second scriptural quotation would seem to be indicated, but there is no corresponding passage in the O.T. The words are found Luk 10:7, and, with a slight variation, Mat 10:10. Some hold that the writer adds to the O.T. citation a popular proverb, and that Christ himself used the words in this way. But while different passages of Scripture are often connected in citation by καὶ , it is not according, to N.T. usage thus to connect Scripture and proverb. Moreover, in such series of citations it is customary to use καὶ πάλιν and again, or πάλιν simply. See Mat 4:7; Mat 5:33; Joh 12:39; Rom 15:9-12; 1Co 3:20; Heb 1:5; Heb 2:13. According to others, the writer here cites an utterance of Christ from oral tradition, coordinately with the O.T. citation, as Scripture. Paul, in 1Th 4:15; 1Co 7:10, appeals to a word of the Lord ; and in Act 10:35 he is represented as quoting " it is more blessed to give than to receive" as the words of Jesus. In 1 Corinthians 9, in the discussion of this passage from Deuteronomy, Paul adds (1Co 9:14) " even so hath the Lord ordained that they which preach the gospel should live of the gospel," which resembles the combination here. This last is the more probable explanation.

Vincent: 1Ti 5:19

Receive not an accusation ( κατηγορίαν μὴ παραδέχου )

Neither word in Paul. For accusation see on Joh 5:45. It means a formal accusation before a tribunal. The compound verb παρὰ emphasizes the giver or transmitter of the thing received: to receive from another.

Vincent: 1Ti 5:19

But ( ἐκτὸς εἰ μὴ )

Except. A pleonastic formula, except in case . The formula in 1Co 14:5; 1Co 15:9.

Vincent: 1Ti 5:19

Before ( ἐπὶ )

Or on the authority of . On condition that two witnesses testify. The O.T. law on this point in Deu 19:15. Comp. Mat 18:16; Joh 8:17; 2Co 13:1.

Vincent: 1Ti 5:20

Them that sin ( τοὺς ἁμαρτάνοντας )

Referring to Elders, who, by reason of their public position (προεστῶτες ), should receive public rebuke.

Vincent: 1Ti 5:20

Rebuke ( ἔλεγχε )

Comp. 2Ti 4:2; Tit 1:9, Tit 1:13; Tit 2:15. See on reproved , Joh 3:20.

Vincent: 1Ti 5:20

Others ( οἱ λοιποὶ )

More correctly, the rest . His fellow Elders.

Vincent: 1Ti 5:20

May fear ( φόβον ἔχωσιν )

May have fear , which is stronger than A.V.

Vincent: 1Ti 5:21

I charge ( διαμαρτύρομαι )

In Paul 1Th 4:6 only. See on testifying , 1Th 2:12. For this sense, adjure , see Luk 16:28; Act 2:40; 2Ti 2:14.

Vincent: 1Ti 5:21

Elect angels ( ἐκλεκτῶν ἀγγέλων )

The phrase N.T.o . The triad, God, Christ, the angels, only Luk 9:26. It is not necessary to suppose that a class of angels distinguished from the rest is meant. It may refer to all angels, as special objects of divine complacency. Comp. Tob. 8:15; Act 10:22; Rev 14:10.

Vincent: 1Ti 5:21

Observe ( φυλάξῃς )

Lit. guard . In the Pauline sense of keeping the law, Rom 2:26; Gal 6:13.

Vincent: 1Ti 5:21

Without preferring one before another ( χερὶς προκρίματος )

A unique expression. Πρόκριμα prejudgment . N.T.o . o lxx, o Class. Rend. without prejudice .

Vincent: 1Ti 5:21

By partiality ( κατὰ πρόσκλισιν )

N.T.o . o lxx. According to its etymology, inclining toward . In later Greek of joining one party in preference to another. In Clement ( ad Corinth . xli., xlvii., l.) in the sense of factious preferences.

Vincent: 1Ti 5:22

Lay hands on

Probably with reference to that rite in the formal restoration of those who had been expelled from the church for gross sins.

Vincent: 1Ti 5:22

Suddenly ( ταχέως )

Better, hastily .

Vincent: 1Ti 5:22

Neither be partaker of other men's sins ( μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις )

Letter, make common cause with . See on communicating , Rom 12:13. Comp. Rom 15:27; 1Pe 4:13; Eph 5:11. By a too hasty and inconsiderate restoration, he would condone the sins of the offenders, and would thus make common cause with them.

Vincent: 1Ti 5:22

Keep thyself pure ( σεαυτὸν ἁγνὸν τήρει )

Comp. 1Ti 6:14. Enjoining positively what was enjoined negatively in the preceding clause. For pure see on 1Jo 3:3. For keep see on reserved , 1Pe 1:4. The phrase ἑαυτὸν τηρεῖν to keep one's self , in Jam 1:27; 2Co 11:9.

Vincent: 1Ti 5:23

Drink no longer water ( μηκέτι ὑδροπότει )

The verb N.T.o . o lxx. Rend. be no longer a drinker of water . Timothy is not enjoined to abstain from water, but is bidden not to be a water-drinker , entirely abstaining from wine. The kindred noun ὑδροπότης is used by Greek comic writers to denote a mean-spirited person. See Aristoph. Knights , 319.

Vincent: 1Ti 5:23

But use a little wine ( ἀλλὰ οἴνῳ ὀλίγῳ χρῶ )

The reverse antithesis appears in Hdt. i. 171, of the Persians: οὐκ οἴνῳ διαχρέονται ἀλλ ' ὑδροποτέουσι they do not indulge in wine but are water-drinkers . Comp. Plato, Repub . 561 C, τοτὲ μεν μεθύων - αὖθις δὲ ὑδροποτῶν sometimes he is drunk - then he is for total-abstinence . With a little wine comp. much wine , 1Ti 3:8; Tit 2:3.

Vincent: 1Ti 5:23

For thy stomach's sake ( διὰ στόμαχον )

Στόμαχος N.T.o . o lxx. The appearance at this point of this dietetic prescription, if it is nothing more, is sufficiently startling; which has led to some question whether the verse may not have been misplaced. If it belongs here, it can be explained only as a continuation of the thought in 1Ti 5:22, to the effect that Timothy is to keep himself pure by not giving aid and comfort to the ascetics, and imperilling his own health by adopting their rules of abstinence. Observe that οἶνος here, as everywhere else, means wine , fermented and capable of intoxicating , and not a sweet syrup made by boiling down grape-juice, and styled by certain modern reformers " unfermented wine." Such a concoction would have tended rather to aggravate than to relieve Timothy's stomachic or other infirmities.

Vincent: 1Ti 5:23

Thine often infirmities ( τὰς πυκνάς σου ἀσθενείας )

This use of often as an adjective appears in earlier English. So Chaucer: " Ofte sythes" or " tymes ofte," many times . Shakespeare: " In which my often rumination wraps me in a most humorous sadness" ( As you like it , IV. i. 19). And

Ben Jonson:

" The jolly wassal walks the often round."

The Forest , iii .

Even Tennyson:

" Wrench'd or broken limb - an often chance

In those brain-stunning shocks and tourney-falls."

Gareth and Lynette .

Πυκνός often , very common in Class. Originally, close , compact , comp. Lat. frequens . In this sense 3 Macc. 4:10, τῷ πυκνῷ σανιδώματι the close planking of a ship's deck. In N.T., except here, always adverbial, πυκνὰ or πυκνότερον often or oftener , Luk 5:33; Act 24:26. Ἁσθένεια weakness , infirmity , only here in Pastorals. In the physical sense, as here, Luk 5:15; Luk 8:2; Joh 5:5; Gal 4:13. In the ethic sense, Rom 6:19; Rom 8:26.

Vincent: 1Ti 5:24

Open beforehand ( προδηλοί )

A.V. wrong in giving πρὸ a temporal force, whereas it merely strengthens δηλοί evident , manifest . The meaning is openly manifested to all eyes . In N.T. only here, 1Ti 5:25, and Heb 7:14. In lxx, see Judith 8:29; 2 Macc. 3:17; 14:39.

Vincent: 1Ti 5:24

Going before to judgment ( προάγουσαι εἰς κρίσιν )

Προάγειν , o P. In N.T. habitually with a local meaning, either intransitive, as Mat 2:9; Mat 14:22; Mar 11:9; or transitive, as Act 12:6; Act 17:5. The meaning here is that these open sins go before their perpetrator to the judgment-seat like heralds, proclaiming their sentence in advance. Κρίσιν , not specifically of the judgment of men or of the final judgment of God, or of the sentence of an ecclesiastical court - but indefinitely. The writer would say: no judicial utterance is necessary to condemn them of these sins. The word in Paul, only 2Th 1:5.

Vincent: 1Ti 5:24

They follow after ( ἐπακολουθοῦσιν )

The verb only here, 1Ti 5:24, 1Pe 2:21, and (the disputed) Mar 16:20. The sins follow up the offender to the bar of judgment, and are first made openly manifest there.

Vincent: 1Ti 5:25

Otherwise ( ἅλλως )

N.T.o . Not, otherwise than good , but otherwise than manifest .

Vincent: 1Ti 5:25

Be hid ( κρυβῆναι )

In Paul only Col 3:3. The good works, although not conspicuous (πρόδηλα ), cannot be entirely concealed. Comp. Mat 5:14-16. It has been suggested that these words may have been intended to comfort Timothy in his possible discouragement from his " often infirmities." von Soden thinks they were meant to encourage him against the suspicion awakened by his use of wine. By persevering in his temperate habits (οἴνῳ ὀλίγῳ ) it will become manifest that he is no wine-bibber.

Wesley: 1Ti 5:9

Into the number of deaconesses, who attended sick women or travelling preachers.

Wesley: 1Ti 5:9

Afterwards they were admitted at forty, if they were eminent for holiness.

Wesley: 1Ti 5:9

That is, having lived in lawful marriage, whether with one or more persons successively.

Wesley: 1Ti 5:10

Has been ready to do the meanest offices for them.

Wesley: 1Ti 5:11

Do not choose.

Wesley: 1Ti 5:11

To whose more immediate service they had addicted themselves.

Wesley: 1Ti 5:11

And not with a single eye to the glory of God; and so withdraw themselves from that entire service of the church to which they were before engaged.

Wesley: 1Ti 5:12

Have deserted their trust in God, and have acted contrary to the first conviction, namely, that wholly to devote themselves to his service was the most excellent way. When we first receive power to believe, does not the Spirit of God generally point out what are the most excellent things; and at the same time, give us an holy resolution to walk in the highest degree of Christian severity? And how unwise are we ever to sink into anything below it!

Wesley: 1Ti 5:14

Widows or virgins, such as are not disposed to live single. To marry, to bear children, to guide the family - Then will they have sufficient employment of their own.

Wesley: 1Ti 5:14

Whether Jew or heathen.

Wesley: 1Ti 5:15

Widows.

Wesley: 1Ti 5:15

Who has drawn them from Christ.

Wesley: 1Ti 5:17

Who approve themselves faithful stewards of all that is committed to their charge.

Wesley: 1Ti 5:17

A more abundant provision, seeing that such will employ it all to the glory of God. As it was the most laborious and disinterested men who were put into these offices, so whatever any one had to bestow, in his life or death, was generally lodged in their hands for the poor. By this means the churchmen became very rich in after ages, but as the design of the donors was something else, there is the highest reason why it should be disposed of according to their pious intent.

Wesley: 1Ti 5:17

Of them.

Wesley: 1Ti 5:17

Diligently and painfully.

Wesley: 1Ti 5:17

In teaching the word.

Wesley: 1Ti 5:18

Deu 25:4

Wesley: 1Ti 5:19

Or presbyter. Do not even receive an accusation, unless by two or three witnesses - By the Mosaic law, a private person might be cited (though not condemned) on the testimony of one witness; but St. Paul forbids an elder to be even cited on such evidence, his reputation being of more importance than that of others.

Wesley: 1Ti 5:20

Elders.

Wesley: 1Ti 5:20

Scandalously, and are duly convicted.

Wesley: 1Ti 5:20

The church.

Wesley: 1Ti 5:21

Referring to the last judgment, in which we shall stand before God and Christ, with his elect, that is, holy, angels, who are the witnesses of our conversation. The apostle looks through his own labours, and even through time itself, and seems to stand as one already in eternity.

Wesley: 1Ti 5:21

Passing no sentence till the cause is fully heard.

Wesley: 1Ti 5:21

For or against any one.

Wesley: 1Ti 5:22

That is, appoint no man to church offices without full trial and examination; else thou wilt be accessary to, and accountable for, his misbehaviour in his office.

Wesley: 1Ti 5:22

From the blood of all men.

Wesley: 1Ti 5:24

Before any strict inquiry be made.

Wesley: 1Ti 5:24

So that you may immediately judge them unworthy of any spiritual office.

Wesley: 1Ti 5:24

Their sins.

Wesley: 1Ti 5:24

More covertly.

Wesley: 1Ti 5:25

Not so manifest.

Wesley: 1Ti 5:25

From thy knowledge. On this account, also, be not hasty in laying on of hands.

JFB: 1Ti 5:9

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 1Ti 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 1Ti 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 (1Ti 5:14) enjoins the younger widows to marry again; as also that she must have brought up children. Moreover, 1Ti 5:10 presupposes some competence, at least in past times, and so poor widows would be excluded, the very class requiring charity. Also, 1Ti 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 (1Ti 5:3-4).

JFB: 1Ti 5:9

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

JFB: 1Ti 5:10

Greek, "IN honourable (excellent) works"; the sphere or element in which the good report of her had place (Tit 2:7). This answers to 1Ti 3:7, as to the bishop or presbyter, "He must have a good report of them which are without."

JFB: 1Ti 5:10

If, in addition to being "well reported of."

JFB: 1Ti 5:10

Either her own (1Ti 3:4, 1Ti 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.

JFB: 1Ti 5:10

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

JFB: 1Ti 5:10

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.

JFB: 1Ti 5:10

Whether by pecuniary or other relief.

JFB: 1Ti 5:10

(1Th 5:15; compare instances in Mat 25:35-36).

JFB: 1Ti 5:11

Than sixty years old (1Ti 5:9).

JFB: 1Ti 5:11

To take on the roll of presbyteress widows.

JFB: 1Ti 5:11

Literally, "over-strong" (2Ch 26:16).

JFB: 1Ti 5:11

Rebelling against Christ, their proper Bridegroom [JEROME].

JFB: 1Ti 5:11

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

JFB: 1Ti 5:12

Bringing on themselves, and so having to bear as a burden (Gal 5:10) judgment from God (compare 1Ti 3:6), weighing like a load on them.

JFB: 1Ti 5:12

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 1Ti 5:9), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage (1Co 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 1Ti 3:2). They had pledged "their first faith" to Christ as presbyteress widows; they now wish to transfer their faith to a husband (compare 1Co 7:32, 1Co 7:34).

JFB: 1Ti 5:13

"at the same time, moreover."

JFB: 1Ti 5:13

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

JFB: 1Ti 5:13

Greek, "going about."

JFB: 1Ti 5:13

Of the members of the Church (2Ti 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].

JFB: 1Ti 5:13

Literally "trifling talkers." In 3Jo 1:10, translated "prating."

JFB: 1Ti 5:13

Mischievously busy; inconsiderately curious (2Th 3:11). Act 19:19, "curious," the same Greek. Curiosity usually springs from idleness, which is itself the mother of garrulity [CALVIN].

JFB: 1Ti 5:13

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

JFB: 1Ti 5:13

(Tit 1:11).

JFB: 1Ti 5:14

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 (1Ti 5:9). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. (1Ti 5:11-13). The precept here that they should marry again is not inconsistent with 1Co 7:40; for the circumstances of the two cases were distinct (compare 1Co 7:26). Here remarriage is recommended as an antidote to sexual passion, idleness, and the other evils noted in 1Ti 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].

JFB: 1Ti 5:14

(1Ti 2:15); thus gaining one of the qualifications (1Ti 5:10) for being afterwards a presbyteress widow, should Providence so ordain it.

JFB: 1Ti 5:14

Greek, "rule the house" in the woman's due place; not usurping authority over the man (1Ti 2:12).

JFB: 1Ti 5:14

Literally, "starting-point": handle of reproach through the loose conduct of nominal Christians.

JFB: 1Ti 5:14

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 (1Ti 5:15).

JFB: 1Ti 5:14

Literally, "for the sake of reproach" (1Ti 3:7; 1Ti 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].

JFB: 1Ti 5:15

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 1Ti 5:11-13, sexual passion, idleness, &c., and so have given occasion of reproach (1Ti 5:14). "Satan finds some mischief still for the idle hands to do."

JFB: 1Ti 5:16

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, 1Ti 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, 1Ti 5:11, 1Ti 5:13; Eze 16:49, is to be diligent in good works, such as "relieving the afflicted," 1Ti 5:10, thus qualifying herself for being afterwards a widow-presbyteress).

JFB: 1Ti 5:16

Rather as Greek, "let him," or "her"; "let such a one" (1Ti 5:10).

JFB: 1Ti 5:16

Literally, "be burdened" with their support.

JFB: 1Ti 5:16

Really helpless and friendless (1Ti 5:3-4).

JFB: 1Ti 5:17

The transition from the widow presbyteresses (1Ti 5:9) to the presbyters here, is natural.

JFB: 1Ti 5:17

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

JFB: 1Ti 5:17

That is, the honor which is expressed by gifts (1Ti 5:3, 1Ti 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] (1Co 9:14; Gal 6:6; 1Th 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).

JFB: 1Ti 5:17

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.

JFB: 1Ti 5:18

(Deu 25:4; quoted before in 1Co 9:9).

JFB: 1Ti 5:18

Greek, An ox while treading.

JFB: 1Ti 5:18

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.

JFB: 1Ti 5:19

A presbyter of the Church.

JFB: 1Ti 5:19

"entertain not" [ALFORD].

JFB: 1Ti 5:19

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; 2Co 13:1; 1Jo 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" (1Ti 3:2; Tit 1:6). 1Ti 5:21, 1Ti 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.

JFB: 1Ti 5:20

Whether presbyters or laymen.

JFB: 1Ti 5:20

Publicly before the Church (Mat 18:15-17; 1Co 5:9-13; Eph 5:11). Not until this "rebuke" was disregarded was the offender to be excommunicated.

JFB: 1Ti 5:20

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

JFB: 1Ti 5:21

Rather as Greek, "I adjure thee"; so it ought to be translated (2Ti 4:1).

JFB: 1Ti 5:21

"in the presence of God."

JFB: 1Ti 5:21

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

JFB: 1Ti 5:21

An epithet of reverence. The objects of divine electing love (1Pe 2:6). Not only "elect" (according to the everlasting purpose of God) in contradistinction to the reprobate angels (2Pe 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; 1Co 4:9).

JFB: 1Ti 5:21

The injunctions, 1Ti 5:19-20.

JFB: 1Ti 5:21

Rather as Greek, "prejudice"; "judging before" hearing all the facts of a case. There ought to be judgment, but not prejudging. Compare "suddenly," 1Ti 5:22, also 1Ti 5:24.

JFB: 1Ti 5:21

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.

JFB: 1Ti 5:22

That is, ordain (1Ti 4:14; 2Ti 1:6; Tit 1:5). The connection is with 1Ti 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 1Ti 5:19, as next clause, "neither be partaker of other men's sins," refers to 1Ti 5:20. ELLICOTT and WIESINGER understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been "rebuked" (1Ti 5:20) and then excommunicated (Mat 18:17); 1Ti 5:20 favors this. But as in 1Ti 4:14, and Act 6:6; Act 13:3; 2Ti 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.

JFB: 1Ti 5:22

Hastily: 1Ti 5:24-25 show that waiting for a time is salutary.

JFB: 1Ti 5:22

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 1Ti 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."

JFB: 1Ti 5:22

"thyself' is emphatic. "Keep THYSELF" clear of participation in OTHER men's sin by not failing to rebuke them that sin (1Ti 5:20). Thus the transition is easy to 1Ti 5:23, which is concerning Timothy personally; compare also 1Ti 5:24.

JFB: 1Ti 5:23

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" (1Ti 3:3, 1Ti 3:8). Timothy seems to have had a tendency to undue ascetical strictness on this point (compare Note, see on 1Ti 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 1Co 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.

JFB: 1Ti 5:24

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 1Ti 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.

JFB: 1Ti 5:24

As heralds; crying sins which accuse their perpetrator. The connection seems to me this: He had enjoined Timothy, 1Ti 5:20, "Rebuke them that sin before all": and in 1Ti 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 (1Co 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.

Clarke: 1Ti 5:9

Taken into the number - Let her not be taken into the list of those for which the Church must provide. But some think that the apostle means the list of those who were deaconesses in the Church; and that no widow was to be admitted into that rank who did not answer to the following character. See on 1Ti 5:10 (note)

Clarke: 1Ti 5:9

Under threescore years - As it might be supposed that, previously to this age, they might be able to do something towards their own support. See on 1Ti 5:10 (note)

Clarke: 1Ti 5:9

Having been the wife of one man - Having lived in conjugal fidelity with her husband; or having had but one husband at a time; or, according to others, having never been but once married. But the former is the opinion of some of the most eminent of the Greek fathers, and appears to be that most consistent with the scope of the place, and with truth.

Clarke: 1Ti 5:10

Well reported of for good works - Numbers being able to bear testimony, as the word implies, that she has not only avoided all sin, but that she has walked according to the testimony of God

Clarke: 1Ti 5:10

Brought up children - It was customary among the Gentiles to expose their children, when so poor that they were not able to provide for them. Pious and humane people took these up; and fed, clothed, and educated them. The words brought up may refer to the children of others, who were educated in the Christian faith by pious Christian women

Clarke: 1Ti 5:10

Lodged strangers - If she have been given to hospitality, freely contributing to the necessitous, when she had it in her power

Clarke: 1Ti 5:10

Washed the saints’ feet - This was an office of humanity shown to all strangers and travelers in the eastern countries, who, either walking barefoot, or having only a sort of sole to defend the foot, needed washing when they came to their journey’ s end. Pious women generally did this act of kindness

Clarke: 1Ti 5:10

Relieved the afflicted - Visited and ministered to the sick

Clarke: 1Ti 5:10

Diligently followed every good work - In a word, if she have been altogether a Christian, living according to the precepts of the Gospel, and doing the Lord’ s work with all her heart, soul, and strength

From the character given here of the widow indeed, it may be doubted whether χηρα, widow, was not in some cases the name of an office, which name it might have from being ordinarily filled by widows. It can hardly be supposed that any widow, unless she had considerable property, could have done the things enumerated in this verse, some of which would occasion no small expense. The widow indeed may mean a person who was to be employed in some office in the Church; and Timothy is enjoined not to take any into that office unless she had been before remarkable for piety and humanity. Some think that the widows of whom the apostle speaks had been deaconesses, and wished now to be taken on what might be termed the superannuated list; and the apostle lays down rules for the admission of such, the sum of which is: Let none come on this superannuated list unless she be at least sixty years of age, and can bring proof of her having conscientiously discharged the office and duty of a deaconess.

Clarke: 1Ti 5:11

But the younger widows refuse - Do not admit those into this office who are under sixty years of age. Probably those who were received into such a list promised to abide in their widowhood. But as young or comparatively young women might have both occasion and temptations to remarry, and so break their engagement to Christ, they should not be admitted. Not that the apostle condemns their remarrying as a crime in itself, but because it was contrary to their engagement. See on 1Ti 5:14 (note)

Clarke: 1Ti 5:11

Wax wanton - Καταστρηνιασωσι· From κατα, intensive, and στρηνιαω, to act in a luxurious or wanton manner. The word is supposed to be derived from στερειν, to remove, and ἡνια, the rein; and is a metaphor taken from a pampered horse, from whose mouth the rein has been removed, so that there is nothing to check or confine him. The metaphor is plain enough, and the application easy.

Clarke: 1Ti 5:12

Having damnation - In the sense in which we use this word I am satisfied the apostle never intended it. It is likely that he refers here to some promise or engagement which they made when taken on the list already mentioned, and now they have the guilt of having violated that promise; this is the κριμα, or condemnation, of which the apostle speaks

Clarke: 1Ti 5:12

They have cast off their first faith - By pledging their fidelity to a husband they have cast off their fidelity to Christ, as a married life and their previous engagement are incompatible. Dr. Macknight translates these two verses thus: But the younger widows reject, for when they cannot endure Christ’ s rein, they will marry; incurring condemnation, because they have put away their first fidelity.

Clarke: 1Ti 5:13

And withal they learn to be idle - They do not love work, and they will not work

Clarke: 1Ti 5:13

Wandering about from house to house - Gadding, gossiping; never contented with home; always visiting

Clarke: 1Ti 5:13

And not only idle - If it went no farther, this would be intolerable; but they are tattlers - tale-bearers; whisperers; light, trifling persons; all noise and no work

Clarke: 1Ti 5:13

Busybodies - Persons who meddle with the concerns of others; who mind every one’ s business but their own

Clarke: 1Ti 5:13

Speaking things which they ought not - Lies, slanders, calumnies; backbiting their neighbors, and everywhere sowing the seed of dissension.

Clarke: 1Ti 5:14

I will therefore that the younger women marry - As the preceding discourse has been about the younger widows, and this is an inference from it; it is most evident that by the younger women the apostle means the young widows. These he considers unfit for the office of the female diaconate, and therefore wills them to marry, educate children, and give themselves wholly up to domestic affairs. Here the apostle, so far from forbidding second marriages, positively enjoins or at least recommends them. And what man of sense could have done otherwise in the cases he mentions? It is no sin in any case to marry, bear children, and take care of a family; but it is a sin in every case to be idle persons, gadders about, tattlers, busybodies, sifting out and detailing family secrets, etc., etc. The good sentiment, put by an able poet and pious divine into the mouths of little children, cannot be ill applied to multitudes of women, mothers, and grandmothers: - "See how the little busy bee Improves each shining hour, And gathers honey all the day From every opening flower! In works of labor or of skill, We should be busy too; For Satan finds some mischief, still, For idle hands to do."Dr. Watts

Clarke: 1Ti 5:14

The adversary - Any person, whether Jew or Gentile, who might be watching for an occasion to reproach, through the misconduct of its professors, the cause of Christianity.

Clarke: 1Ti 5:15

For some are already turned aside - Some of these young widows, for he appears to be still treating of them, are turned aside to idolatry, to follow Satan instead of Christ. Slight deviations, in the first instance, from a right line, may lead at last to an infinite distance from Christ.

Clarke: 1Ti 5:16

If any man or woman that believeth - If any Christian man or woman have poor widows, which are their relatives, let them relieve them - provide them with the necessaries of life, and not burden the Church with their maintenance, that the funds may be spared for the support of those widows who were employed in its service, teaching children, visiting the sick, etc., etc. For the performing of such offices it is very likely that none but widows were employed; and these were chosen, other things being equal, out of the most indigent of the widows, and therefore called by the apostle, here and in 1Ti 5:3, αἱς οντως χηραι, widows indeed - widows desolate, without support, and without relatives. See on 1Ti 5:10 (note).

Clarke: 1Ti 5:17

Let the elders that rule well - Elder is probably here the name of an ecclesiastical officer, similar to what we now term presbyter. See on 1Ti 5:1 (note). Dr. Macknight has remarked that, "in the first age, the name πρεσβυτερος, elder, was given to all who exercised any sacred office in the Church, as is plain from Act 20:28, where the persons are called επισκοποι, bishops, who, Act 20:17, were called πρεσβυτεροι, elders. The same thing appears from Tit 1:5, where those are called elders who, Tit 1:7, are named bishops; and from 1Ti 4:14, where, collectively, all who held sacred offices in Lystra are called πρεσβυτεριον, the presbytery or eldership, and are said to have concurred with St. Paul in setting Timothy apart to the ministry.

Clarke: 1Ti 5:17

Double honor - Διπλης τιμης . Almost every critic of note allows that τιμη here signifies reward, stipend, wages. Let him have a double or a larger salary who rules well; and why? Because in the discharge of his office he must be at expense, in proportion to his diligence, in visiting and relieving the sick, in lodging and providing for strangers; in a word, in his being given to hospitality, which was required of every bishop or presbyter

Clarke: 1Ti 5:17

Especially they who labor in the word and doctrine - Those who not only preach publicly, but instruct privately, catechize, etc. Some think this refers to distinct ecclesiastical orders; but these technical distinctions were, in my opinion, a work of later times.

Clarke: 1Ti 5:18

The Scripture saith, Thou shalt not muzzle the ox - This is a manifest proof that by τιμη, honor, in the preceding verse, the apostle means salary or wages: "Let the elders that rule well be accounted worthy of double honor,"a larger salary than any of the official widows mentioned before, for "the laborer is worthy of his hire."The maintenance of every man in the Church should be in proportion to his own labor, and the necessities of his family. He that does no work should have no wages. In the Church of Christ there never can be a sinecure. They who minister at the altar should live by the altar; the ox that treadeth out the corn should not be muzzled; the laborer is worthy of his hire: but the altar should not support him who does not minister at it; if the ox won’ t tread out the corn, let him go to the common or be muzzled; if the man will not labor, let him have no hire.

Clarke: 1Ti 5:19

Against an elder - Be very cautious of receiving evil reports against those whose business it is to preach to others, and correct their vices. Do not consider an elder as guilty of any alleged crime, unless it be proved by two or three witnesses. This the law of Moses required in respect to all. Among the Romans, a plebeian might be condemned on the deposition of one credible witness; but it required two to convict a senator. The reason of this difference is evident: those whose business it is to correct others will usually have many enemies; great caution, therefore, should be used in admitting accusations against such persons.

Clarke: 1Ti 5:20

Them that sin rebuke before all - That is, before the members of the Church; which was the custom of the Jews in their synagogues. But, if the words refer to the elders alone, then the transgressing elder is to be reproved before his fellows, and be tried by them

Clarke: 1Ti 5:20

That others also may fear - This is the grand object of Church censures, to reclaim the transgressors, and to give warning to others.

Clarke: 1Ti 5:21

I charge thee before God - The apostle would have Timothy to consider that all he did should be done as in the sight of God, the Father of the spirits of all flesh; in the sight of Christ, the Savior of sinners, who purchased the Church with his own blood; and in the sight of the most holy, approved, and eminent angels, whose office it was to minister to the heirs of salvation. The word εκλεκτοι, elect, applied to the angels here, is supposed to distinguish those who stood, when others fell from their first estate. The former were elect, or approved; the latter reprobate, or disapproved. This is not an unfrequent sense of the word εκλεκτος, elect. Perhaps there is nothing else meant than the angels that are chosen out from among others, by the Lord himself, to be ministering servants to the Church

Clarke: 1Ti 5:21

Without preferring one before another - Χωρις προκριματος· Without prejudice. Promote no man’ s cause; make not up thy mind on any case, till thou hast weighed both sides, and heard both parties, with their respective witnesses; and then act impartially, as the matter may appear to be proved. Do not treat any man, in religious matters, according to the rank he holds in life, or according to any personal attachment thou mayest have for him. Every man should be dealt with in the Church as he will be dealt with at the judgment-seat of Christ. A minister of the Gospel, who, in the exercise of discipline in the Church, is swayed and warped by secular considerations, will be a curse rather than a blessing to the people of God. Accepting the persons of the rich, in ecclesiastical matters, has been a source of corruption in Christianity. With some ministers the show of piety in a rich man goes farther than the soundest Christian experience in the poor. What account can such persons give of their stewardship?

Clarke: 1Ti 5:22

Lay hands suddenly on no man - Do not hastily appoint any person to the sacred ministry: let the person be well proved before he receives the imposition of hands. Some understand this of laying hands on the sick

Clarke: 1Ti 5:22

Neither be partaker of other men’ s sins - It is a sin for any improper person to thrust himself into the sacred office; and he partakes of that sin who introduces, helps him forward, or sanctions him in it. O, what an account will rash, undiscerning, and prejudiced bishops, presbyters, and others, have to render to God for their ordinations! Their laying rash or careless hands "on skulls that cannot teach, and will not learn;"while probably they refuse inducting others well qualified for the Christian ministry

Clarke: 1Ti 5:22

Keep thyself pure - From this and every other evil.

Clarke: 1Ti 5:23

Drink no longer water, but use a little wine - The whole of this verse seems, to several learned critics and divines, strangely inserted in this place; it might have been, according to them, a note which the apostle inserted in the margin of his letter, on recollecting the precarious state of Timothy’ s health, and his great abstemiousness and self-denial. I believe the verse to be in its proper place; and, for reasons which I shall adduce, not less necessary than the directions which precede and follow it. But it may be necessary to inquire a little into the reasons of the advice itself. The priests under the Mosaic law, while performing sacred rites, were forbidden to drink wine: Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever through your generations; Lev 10:9; Eze 44:21. It was the same with the Egyptian priests. It was forbidden also among the Romans, and particularly to women and young persons. Plato, De Legibus, lib. ii., edit. Bip., vol. viii., page 86, speaks thus: Αρ ’ ου νομοθετησομεν, πρωτον μεν, τους παιδας μεχρις ετων οκτωκαιδεκα τοπαραπαν οινου μη γευεσται; - μετα δε τουτο, οινου μεν δη γευεσθαι του μετριου, μεχρι τριακοντα ετων· - τετταρακοντα δε επιβαινοντα ετων, εν τοις ξυσσιτιοις ευωχηθεντα, κ. τ. λ. "Shall we not ordain by law, in the first place, that boys shall not, on any account, taste wine till they are eighteen years old? In the next place, we should inform them that wine is to be used moderately till they are thirty years old. But when they have attained the fortieth year, then they may attend feasts; for Bacchus has bestowed wine upon men as a remedy against the austerity of old age, της του γηρως αυστηροτητος εδωρησατο τον οινον φαρμακον, ὡστ ’ ανηβᾳν ἡμας, και δυσθυμιας ληθην γιγνεσθαι, μαλακωτερον εκ σκληροτερου το της ψυχης ηθος, καθαπερ εις πυρ σιδηρον εντεθεντα, γιγνομενον· that through this we might acquire a second youth, forget sorrow, and the manners of the mind be rendered softer, as iron is softened by the action of the fire."But wine, according to the assertions of some, was given to men as a punishment, that they might be rendered insane: Ὁ δε νυν λεγομενος ὑφ ’ ἡμων, φαρμακον επι τουναντιον φησιν αιδους μεν ψυχης κτησεως ἑνεκα δεδοσθαι, σωματος δε ὑγιειας τε και ισχυος· page 100. "But we have now said that it is, on the contrary, medicine; and was given that the soul might acquire modesty, and the body health and vigor.

From Athenaeus we learn that the Greeks often mingled their wine with water; sometimes one part of wine to two of water; three parts of water to one of wine; and at other times three parts of water to two of wine. See his Deipnosophistae, lib. ix. "Among the Locrians, if any one was found to have drunk unmixed wine, unless prescribed by a physician, he was punished with death; the laws of Zaleucus so requiring. And among the Romans, no servant, nor free woman, ουτε των ελευθερων οἱ εφηβοι μεχρι τριακοντα ετων, nor youths of quality, drank any wine till they were thirty years of age."Deipnosoph., lib. x. c. 7, p. 429. And it was a maxim among all, that continued water-drinking injured the stomach. Thus Libanius, Epist. 1578. Πεπτωκε και ἡμιν ὁ στομαχος ταις συνεχεσιν ὑδροποσιαις· "Our stomach is weakened by continual water-drinking.

From 1Ti 4:12, we learn that Timothy was a young man; but as among the Greeks and Roman the state of youth or adolescence was extended to thirty years, and no respectable young men were permitted to drink wine before that time; allowing that Timothy was about twenty when Paul had him circumcised, which was, according to Calmet, in the year of our Lord 51, and that this epistle was written about a.d. 64 or 65, then Timothy must have been about thirty-five when he received this epistle; and as that was on the borders of adolescence, and as the Scripture generally calls that youth that is not old age, Timothy might be treated as a young man by St. Paul, as in the above text, and might still feel himself under the custom of his country relative to drinking wine, (for his father was a Greek, Act 16:1), and, through the influence of his Christian profession, still continue to abstain from wine, drinking water only; which must have been very prejudicial to him, his weak state of health considered, the delicacy of his stomach, and the excess of his ecclesiastical labors

As Timothy’ s life was of great consequence to the Church of God at Ephesus, it was not unworthy of the Spirit of God to give the direction in the text, and to mingle it immediately with what some have called more solemn and important advice

1.    It was necessary that the work should be done in the Church at Ephesus which the apostle appointed to Timothy

2.    There was no person at Ephesus fit to do this work but Timothy

3.    Timothy could not continue to do it if he followed his present mode of abstemiousness

4.    It was necessary, therefore, that he should receive direction from Divine authority relative to the preservation of his life, and consequently the continuation of his usefulness, as it is not likely that a minor authority would have weighed with him.

Clarke: 1Ti 5:24

Some men’ s sins are open beforehand - In appointing men to sacred offices in the Church, among the candidates Timothy would find

1.    Some of whom he knew nothing, but only that they professed Christianity; let such be tried before they are appointed

2.    Some of whose faith and piety he had the fullest knowledge, and whose usefulness in the Church was well known

3.    Some whose lives were not at all or but partially reformed, who were still unchanged in their hearts, and unholy in their lives

The sins of these latter were known to all; they go before to judgment; with them he could have no difficulty. With the first class he must have more difficulty; there might have been hypocrites among them, whose sins could not be known till after they were brought into the sacred office. The characters of all should be fully investigated. The sins of some, before this investigation, might be so manifest as to lead at once εις κρισιν to condemnation. The sins of others might be found out after, or in consequence of, this investigation; and those that were otherwise could not be long hid from his knowledge, or the knowledge of the Church. On all these accounts the exhortation is necessary: Lay hands suddenly on no man.

Clarke: 1Ti 5:25

Likewise also the good works of some - Though those who are very holy and very useful in the Church cannot be unknown, yet there are others not less holy who need to be brought forward; who do much good in private; and their character and good works are not fully known till after diligent inquiry. These are they who do not let their left hand know what their right doeth

1.    After so long and minute an examination of the subjects in this chapter, little remains to be said in the way of farther and more satisfactory explanation. The whole account concerning the widows, who they were, and what their provision, and what their occupation, and how supported, are to me questions of considerable difficulty. In the notes I have given the best account of the different subjects in my power. If the reader be satisfied and edified, I have gained my end

2.    On the subject of the imposition of hands, or what is vulgarly but improperly called ordination, I have not said much here, having given my views of the subject elsewhere in these notes. See on 1Ti 3:1 (note), etc. I must again state my conviction that what is said on this subject in this chapter, and indeed in the epistle, is rather to be understood prophetically; and to have been intended for a much lower age of the Christian Church. That any person should, from impure or secular motives, desire to be appointed to the ministerial office at such a time, when poverty and persecution were the least they would reasonably expect, to me seems altogether inexplicable. But that many, after the Church got accredited and established, and an ample revenue appointed for its ministers by emperors and kings, should wish to get into the priesthood for its emoluments, is a melancholy truth, which every year’ s experience testifies. To those who have the authority from the state to appoint ministers for the Church, this chapter reads a solemn and awful lesson. And not to them only, but to all who have the appointment of ministers or preachers in every sect and party. How few are there who would kindle a fire on God’ s altar were there not secular emoluments attending it! I am afraid the Scottish poet spoke the truth who said: -

"‘ Tis gow’ d maks sogers feight the fiercer

Without it, preaching wad be scarcer.

Gold or money is the primum mobile through every department of life. Proh dolor !

Calvin: 1Ti 5:9

9.Let a widow be chosen He again points out what kind of widows should be taken under the care of the Church; ⁹¹ and more clearly than he had formerly done.

Not under sixty years of age First, he describes the age, sixty years; for, being supported at the public expense, it was proper that they should have already reached old age. Besides, there was another and stronger reason; for they consecrated themselves to the ministry of the Church, which would have been altogether intolerable, if there were still a likelihood of their being married. They were received on the condition that the Church should relieve their poverty, and that, on their part, they should be employed in ministering to the poor, as far as the state of their health allowed. Thus there was a mutual obligation between them and the Church. It was unreasonable that those who were under that age, and who were still in the vigor of life, should be a burden to others. Besides, there was reason to fear that they would change their mind and think of being married again. These are two reasons why he does not wish any to be admitted “under sixty years of age.”

Who hath been the wife of one man As to the desire of marrying, that danger had been sufficiently guarded against, when a woman was more than sixty years old; especially if, during her whole life, she had not been married to more than one husband. It may be regarded as a sort of pledge of continence and chastity, when a woman has arrived at that age, satisfied with having had but one husband. Not that he disapproves of a second marriage, or affixes a mark of ignominy to those who have been twice married; (for, on the contrary, he advises younger widows to marry;) but because he wished carefully to guard against laying any females under a necessity of remaining unmarried, who felt it to be necessary to have husbands. On this subject we shall afterwards speak more fully.

Calvin: 1Ti 5:10

10.For good works Those qualifications which are next enumerated relate partly to honor, and partly to labor. There can be no doubt that the assemblies of widows were honorable, and highly respectable; and, therefore, Paul does not wish that any should be admitted into them, but those who had excellent attestations of the whole of their past life. Besides, they were not appointed in order to lazy and indolent inactivity, but to minister to the poor and the sick, until, being completely worn out, they should be allowed honorably to retire. Accordingly, that they may be better prepared for the discharge of their office, he wishes them to have had long practice and experience in all the duties which belong to it; such as — labor and diligence in bringing up children, hospitality, ministering to the poor, and other charitable works.

If it be now asked, Shall all that are barren be rejected, because they have never borne any children? We must reply, that Paul does not here condemn barrenness, but the daintiness of mothers, who, by refusing to endure the weariness of bringing up their children, sufficiently shew that they will be very unkind to strangers. And at the same time he holds out this as an honorable reward to godly matrons, who have not spared themselves, that they, in their turn, shall be received into the bosom of the Church in their old age.

By a figure of speech, in which a part is taken for the whole, he means by the washing of the feet all the services which are commonly rendered to the saints; for at that time it was customary to “wash the feet.” ⁹² An employment of this nature might have the appearance of being mean and almost servile; and therefore he makes use of this mark for describing females who were industrious, and far from being fastidious or dainty. What next follows relates to liberality; and, lastly, he expresses the same thing in general terms, when he says, if she hath been diligent in every good work; for here he speaks of acts of kindness.

Calvin: 1Ti 5:11

11.Refuse younger widows He does not enjoin that they be excommunicated from the Church, or have any mark of disgrace put upon them; but he only asserts that they must not be rewarded by obtaining that honor which he has already mentioned. And if the Spirit of God, by the mouth of Paul, declares that no woman under sixty years of age deserves to be admitted into that order, because at that age the unmarried state was dangerous; what effrontery was it, afterwards, to lay down a law of celibacy for young women in all the warmth of youthful years? Paul, I say, does not allow of abstaining from marriage till they are in extreme old age, and altogether beyond the danger of incontinence. They afterwards came to forty years as the age for putting the veil on virgins, and next to thirty; and at length they began to put the veil — indiscriminately, and without exception — on females of any age. They allege, that continence is much easier for virgins, who have never had a husband, than it is for widows. But they will never succeed in proving, that there is no reason to dread that danger against which Paul guards and commands others to guard. Accordingly, it is rash, and even cruel, to lay a snare for those who still are young girls, and who would have been fitter for the married state.

For when they have begun to be wanton against Christ He says that they are “wanton against Christ,” who, forgetting the condition to which they were called, indulge in unbecoming mirth; for they ought to have kept themselves under the yoke of modesty, as becomes grave and respectable females. Accordingly, a more luxurious and abandoned course of life is a sort of wantonness against Christ, to whom they had pledged their fidelity. As Paul had seen many instances of this kind, he meets it by a general remedy, that none should be admitted who were of an age that could ever induce them to desire to be married.

How many monsters of crimes are produced every day in Popery by that compulsory celibacy of nuns! What barriers does it not deliberately break through! And therefore, although this course had at first appeared to be commendable, yet, taught by experiments so many and so terrible, they ought to have somewhat complied with in the counsel of Paul. But they are so far from doing this, that they provoke the wrath of God more and more, from day to day, by their obstinacy. Nor do I speak of nuns only, but priests and monks are also compelled by them to observe perpetual celibacy. Yet disgraceful lusts rage amongst them, so that hardly one in ten lives chastely; and in monasteries, the least of the evils is ordinary fornication. If they would incline their heart to hear God speaking by the mouth of Paul, they would instantly have recourse to this remedy which he prescribes; but so great is their pride, that they furiously persecute all who remind them of it.

Some read the words thus: — “When they become wanton, they will marry in opposition to Christ.” Although this makes little difference as to Paul’s meaning, the former view is preferable.

Calvin: 1Ti 5:12

12.Having condemnation, because they have renounced their first faith. “ To have condemnation,” is interpreted by some as signifying “to deserve reproof.” But I take it to be a statement of greater severity, that Paul terrifies them by the damnation of eternal death; as if he reproved them by saying that that excellent order, which ought rather to have united them to Christ, was the very ground of their condemnation. And the reason is added, that they entirely “revolt from the faith” of baptism and from Christianity. I am aware that there are some who interpret it differently; that is, that they break the pledge which they gave to the Church by marrying, having formerly promised that they would live unmarried till death. This is exceedingly absurd. Besides, why should he call it their first faith?

Accordingly, Paul rises to greater vehemence against them, and magnifies the enormity of the offense, by saying that not only would they bring disgrace on Christ and his Church by departing from the condition to which they had agreed, but they likewise broke their “first faith” by wicked revolt. Thus it usually happens, that he who has once transgressed the bounds of modesty gives himself up to all impudence. It grieved him that the levity of those women was a reproach to the godly, and that their lustfulness was reproved, or, at least, was liable to reproof. This led them to proceed to greater and greater degrees of licentiousness, till they renounced Christianity. That amplification is exceedingly appropriate; for is there anything more absurd than that they should, through a wish to promote the advantage of persons, open the door to the denial of Christ?

The attempt of the Papists to support, by means of this passage, a vow of perpetual celibacy, is absurd. Granting that it was customary to exact from the widows an engagement in express terms, still they would gain nothing by this admission. First, we must consider the end. The reason why widows formerly promised to remain unmarried, was not that they might lead a holier life than in a state of marriage, but because they could not, at the same time, be devoted to husbands and to the Church; but in Popery, they make a vow of continence, as if it were a virtue acceptable to God on its own account. Secondly, in that age they renounced the liberty of marrying at the time when they ceased to be marriageable; for they must have been, at least, sixty years old, and, by being satisfied with being once married, must have already given a proof of their chastity. But now, vows are made among the Papists to renounce marriage, either before the time, or in the midst of time ardor of youthful years.

Now we disapprove of the tyrannical law about celibacy, chiefly for two reasons. First, they pretend that it is meritorious worship before God; and secondly, by rashness in vowing, they plunge souls into destruction. Neither of these was to be found in the ancient institution. They did not make a direct vow of continence, as if the married life were less acceptable to God, but only, so far as it was rendered necessary by the office to which they were elected, they promised to keep from the tie of marriage for their whole life; nor did they deprive themselves of the liberty of marrying, till the time when, though they had been ever so free, it was foolish and unreasonable for them to marry. In short, those widows differed as much from the nuns, as Anna the prophetess from Claude the Vestal. ⁹³

Calvin: 1Ti 5:13

13.And not only so, but they grow idle Nothing is more becoming in women than keeping the house; and hence, among the ancients, a tortoise ⁹⁴ was the image of a good and respectable mother of a family. But there are many who are diseased with the opposite vice. Nothing delights them more than the liberty of running from one place to another, and especially when, being freed from the burden of a family, they have nothing to do at home.

Tattlers and busybodies Besides, those widows, under the pretense of the respect due to the public character which they sustained, had more easy access to many persons. This opportunity, obtained through the kindness of the Church, they abused for purposes of “idleness;” and next, as usually happens, from slothfulness sprung curiosity, which is also the mother of talkativeness. Most true is the saying of Horace: “Shun an inquisitive person, for he is always a tattler.” ⁹⁵ “No trust should be placed,” as Plutarch says, “in inquisitive persons, for, as soon as they have heard anything, they are never at rest till they have blabbed it out.” This is especially the case with women, who, by nature, are prone to talkativeness, and cannot keep a secret. With good reason, therefore, has Paul joined together these three things, sloth, inquisitiveness, and tattling.

Calvin: 1Ti 5:14

14.I wish the younger (widows) to marry. Censorious men laugh at this injunction of the Apostle. “As if,” say they, “it had been necessary to stimulate their excessively strong desire; for who does not know that almost all widows have naturally a wish to be married?” Superstitious men, on the other hand, would reckon that this doctrine concerning marriage is highly unsuitable to an Apostle of Christ. But, after a careful examination of the whole matter, men of sound judgment will acknowledge that Paul teaches nothing here but what is necessary and highly useful. For, on the one hand, there are many to whom widowhood gives the opportunity of greater licentiousness; and, on the other hand, there are always arising spirits speaking lies in hypocrisy, who make holiness to consist in celibacy, as if it were angelical perfection, and either totally condemn marriage, or despise it as if it savored of the pollution of the flesh. There are few either of men or women that consider their calling. How rarely do you find a man who willingly bears the burden of governing a wife! The reason is, that it is attended by innumerable vexations. How reluctantly does a woman submit to the yoke!

Consequently, when Paul bids the younger widows marry, he does not invite them to nuptial delights; and, when he bids them bear children, he does not exhort them to indulge lust; but, taking into account the weakness of the sex, and the slipperiness of the age, he exhorts them to chaste marriage, and, at the same time, to the endurance of those burdens which belong to holy marriage. And he does this, especially, in order that he may not be thought to have acted contemptuously in excluding them from the rank of widows; for he means, that their life will be not less acceptable to God than if they remained in widowhood. And, indeed, God pays no regard to the superstitious opinions of men, but values this obedience more highly than all things else, when we comply with our calling, instead of permitting ourselves to be carried along by the wish of our own heart.

Having heard that consolation, they have no reason to complain that injury is done to them, or to take it in that they are excluded from one kind of honor; for they learn that, in the married state, they are not less acceptable to God, because they obey his calling. When he speaks of bearing children, he includes, under a single word, all the annoyances that must be endured in bringing up children; in the same manner as, under the government of the house, he includes all that belongs to household management.

To give no occasion to the adversary For, as the husband may be said to be the covering of the wife, so widowhood is liable to many unfavorable suspicions. And what purpose does it serve, to arm the enemies of the gospel with calumnies, without any necessity? But it is very difficult for a widow, in the flower of her age, to act with such caution that wicked men shall not find some pretext for slandering her; and, therefore, if they sincerely desire edification, let them, in order to shut the mouth of evil speakers, choose a way of life that is less liable to suspicion. Here, I suppose, the common adversaries of the gospel to be meant, rather than the private adversaries of any woman; for Paul speaks indefinitely. ⁹⁶

Calvin: 1Ti 5:15

15.For some have already turned aside It is certain, that there is no ordinance so holy that some evil may not arise out of it through the wickedness of men. Yet those things which are necessary ought to remain unmoved, whatever may happen to them, although the sky should fall. But when we are at liberty to choose either way, and when this or that has been found by experience to be advantageous, it is a matter of prudence to lay aside what was formerly approved, as in the present case. It was not at all necessary that women, who were still young, should be admitted into the rank of widows; experience shewed that it was dangerous and hurtful; and, therefore, Paul justly advises to take care for the future that nothing of this kind may happen.

If the revolt of some women was regarded by him as a sufficiently strong argument for seeking a universal remedy, how many arguments would the Papists have for abolishing their filthy celibacy, if they had any regard to edification! But they choose rather to strangle millions of souls by the cruel cords of a wicked and diabolical law than to loose a single knot; and this makes it evident how widely their cruelty differs from the holy zeal of Paul.

After Satan The expression is worthy of notice; because no one can turn aside from Christ, in the smallest degree, without following Satan; for he has dominion over all who do not belong to Christ. We learn from this how destructive is turning aside from the right course, since, from being children of God, it makes us slaves of Satan, and, by withdrawing us from the government of Christ, places Satan over us as our guide. ⁹⁷

Calvin: 1Ti 5:16

16.If any believer. It being customary for every one willingly to throw his own burdens on the whole Church, on this account he expressly enjoins that it be guarded against. He speaks of believers who ought to support their widows; for, as to those widows who renounced a wicked relationship, it was proper that they should be received by the Church. And if they act a sinful part, who, by sparing themselves, allow the Church to be burdened with expense, let us learn from this in what aggravated sacrilege they are involved, who, by fraud or robbery, profane what was once dedicated to the Church.

Calvin: 1Ti 5:17

17.Elders ⁹⁸ For preserving the good order of the Church, it is likewise highly necessary that elders should not be neglected, but that due regard should be paid to them; for what could be more unfeeling than to have no care about those who have the care of the whole Church? Hereπρεσβύτερος (elder) is not a name of age, but of office.

Accounted worthy of double honor Chrysostom interprets “double honor” as meaning “support and reverence.” I do not oppose his opinion; let it be adopted by any one that chooses. But for my own part, I think it is more probable that a comparison is here drawn between widows and elders. Paul had formerly enjoined that honor should be paid — to widows; but elders are more worthy of being honored than widows, and, with respect to them, ought therefore to receive double honor.

But in order to shew that he does not recommend masks, he adds, who rule well; that is, who faithfully and laboriously discharge their office. For, granting that a person should a hundred times obtain a place, and though he should boast of his title; yet, if he do not also perform his duty, he will have no right to demand that he shall be supported at the expense of the Church. In short, he means that honor is not due to the title, but to the work performed by those who are appointed to the office.

Yet he prefers those who labor in word and doctrine, that is, those who are diligent in teaching the word; for those two terms, word and doctrine, signify the same thing, namely, the preaching of the word. But lest any one should suppose him to mean by the word an indolent, and, as it is called, a speculative study of it, he adds doctrine ⁹⁹

We may learn from this, that there were at that time two kinds of elders; for all were not ordained to teach. The words plainly mean, that there were some who “ruled well” and honorably, but who did not hold the office of teachers. And, indeed, there were chosen from among the people men of worth and of good character, who, united with the pastors in a common council and authority administered the discipline of the Church, and were a kind of censors for the correction of morals. Ambrose complains that this custom had gone into disuse, through the carelessness, or rather through the pride, of the doctors, who wish to possess undivided power.

To return to Paul, he enjoins that support shall be provided chiefly for pastors, who are employed in teaching. Such is the ingratitude of the world, that very little care is taken about supporting the ministers of the word; and Satan, by this trick, endeavors to deprive the Church of instruction, by terrifying many, through the dread of poverty and hunger, from bearing that burden. ¹⁰⁰

Calvin: 1Ti 5:18

18.Thou shalt not muzzle the ox This is a political precept which recommends to us equity and humanity ¹⁰¹ in general; as we have said in expounding the First Epistle to the Corinthians; ¹⁰² for, if he forbids us to be unkind to brute animals, how much greater humanity does he demand towards men! The meaning of this statement, therefore, is the same as if it had been said in general terns, that they must not make a wrong use of the labor of others. At the present day, the custom of treading out the corn is unknown in many parts of France, where they thresh the corn with flails. None but the inhabitants of Provence know what is meant by “treading it out.” But this has nothing to do with the meaning; for the same thing may be said about ploughing.

The laborer is worthy of his hire He does not quote this as a passage of Scripture, but as a proverbial saying, which common sense teaches to all. In like manner, when Christ said the same thing to the Apostles, (Mat 10:10,) he brought forward nothing else than a statement approved by universal consent. It follows that they are cruel, and have forgotten the claims of equity, who permit cattle to suffer hunger; and incomparably worse are they that act the same part towards men, whose sweat they suck out for their own accommodation. And how intolerable is the ingratitude of those who refuse support to their pastors, to whom they cannot pay an adequate salary!

Calvin: 1Ti 5:19

19.Against an elder receive not an accusation After having commanded that salaries should be paid to pastors, he likewise instructs Timothy not to allow them to be assailed by calumnies, or loaded with any accusation but what is supported by sufficient proof. But it may be thought strange, that he represents, as peculiar to elders, a law which is common to all. God lays down, authoritatively, this law as applicable to all cases, that they shall be decided “by the mouth of two or three witnesses.” (Deu 17:6; Mat 18:16.) Why then does the Apostle protect elders alone by this privilege, as if it were peculiar to them, that their innocence shall be defended against false accusations?

I reply, this is a necessary remedy against the malice of men; for none are more liable to slanders and calumnies than godly teachers. ¹⁰³ Not only does it arise from the difficulty of their office, that sometimes they either sink under it, or stagger, or halt, or blunder, in consequence of which wicked men seize many occasions for finding fault with them; but there is this additional vexation, that, although they perform their duty correctly, so as not to commit any error whatever, they never escape a thousand censures. And this is the craftiness of Satan, to draw away the hearts of men from ministers, that instruction may gradually fall into contempt. Thus not only is wrong done to innocent persons, in having their reputation unjustly wounded, (which is exceedingly base in regard to those who hold so honorable a rank,) but the authority of the sacred doctrine of God is diminished.

And this is what Satan, as I have said, chiefly labors to accomplish; for not only is the saying of Plato true in this instance, that “the multitude are malicious, and envy those who are above them,” but the more earnestly any pastor strives to advance the kingdom of Christ, so much the more is he loaded with envy, and so much the fiercer are the assaults made on him. Not only so, but as soon as any charge against the ministers of the word has gone abroad, it is believed as fully as if they were already convicted. This is not merely owing to the higher degree of moral excellence which is demanded from them, but because almost all are tempted by Satan to excessive credulity, so that, without making any inquiry, they eagerly condemn their pastors, whose good name they ought rather to have defended.

On good grounds, therefore, Paul opposes so heinous iniquity, and forbids that elders shall be subjected to the slanders of wicked men till they have been convicted by sufficient proof. We need not wonder, therefore, if they whose duty it is to reprove the faults of all, to oppose the wicked desires of all, and to restrain by their severity every person whom they see going astray, have many enemies. What, then, will be the consequence; if we shall listen indiscriminately to all the slanders that are spread abroad concerning them?

Calvin: 1Ti 5:20

20.Those that sin rebuke before all ¹⁰⁴ Whenever any measure is taken for the protection of good men, it is immediately seized by bad men to prevent them from being condemned. Accordingly, what Paul had said about repelling unjust accusations he modifies by this statement, so that none may, on this presence, escape the punishment due to sin. And, indeed, we see how great and diversified are the privileges by which Popery surrounds its clergy; so that, although their life be ever so wicked, ¹⁰⁵ still they are exempted from all reproof. Certainly, if regard be had to the cautions which are collected by Gratian, ¹⁰⁶ (Caus. 2, Quest. 4 and Quest. 7,) there will be no danger of their being ever compelled to give an account of their life. Where will they find the seventy-two witnesses for condemning a bishop, which are demanded by the disgusting bull issued by Pope Sylvester? Moreover, seeing that the whole order of laymen is debarred from accusing, and as the inferior orders, even of the clergy, are forbidden to give any annoyance to the higher classes of them, what shall hinder them from fearlessly mocking at all decisions?

It is therefore proper, carefully to observe this moderation, that insolent tongues shall be restrained from defaming elders by false accusations, and yet that every one of them who conducts himself badly shall be severely corrected; for I understand this injunction to relate to elders, that they who live a dissolute life shall be openly reproved.

That others also may fear Wherefore? That others, warned by such an example, may fear the more, when they perceive that not even those who are placed above them in rank and honor are spared; for as elders ought to lead the way to others by the example of a holy life, so, if they commit crime, it is proper to exercise severity of discipline toward them, that it may serve as an example to others. And why should greater forbearance be used toward those whose offenses are much more hurtful than those of others? Let it be understood that Paul speaks of crimes or glaring transgressions, which are attended by public scandal; for, if any of the elders shall have committed a fault, not of a public nature, it is certain that he ought to be privately admonished and not openly reproved.

Calvin: 1Ti 5:21

21.I adjure thee before God Paul introduced this solemn appeal, not only on account of the very great importance of the subject, but likewise on account of its extreme difficulty. Nothing is more difficult than to discharge the office of a public judge with so great impartiality as never to be moved by favor for any one, or to give rise to suspicions, or to be influenced by unfavorable reports, or to use excessive severity, and in every cause to look at nothing but the cause itself; for only when we shut our eyes to persons ¹⁰⁷ do we pronounce an equitable judgment.

Let us remember that, in the person of Timothy, all pastors are admonished, and that Timothy is armed, as with a shield, against wicked desires, which not infrequently occasion much trouble even to some excellent persons. He therefore places God before the eyes of Timothy, that he may know that he ought to execute his office not less conscientiously than if he were in the presence of God and of his angels.

And the Lord Jesus Christ. After having named God, he next mentions Christ; for he it is to whom the Father hath given all power to judge, (Joh 5:22,) and before whose tribunal we shall one day appear.

And the elect angels. To “Christ” he adds “angels,” not as judges, but as the future witnesses of our carelessness, or rashness, or ambition, or unfaithfulness. They are present as spectators, because they have been commanded to take care of the Church. And, indeed, he must be worse than stupid, and must have a heart of stone, whose indolence and carelessness are not shaken off by this single consideration, that the government of the Church is under the eye of God and the angels; and when that solemn appeal is added, our fear and anxiety must be redoubled. He calls them “ elect angels,” ¹⁰⁸ not only to distinguish them from the reprobate angels, but on account of their excellence, in order that their testimony may awaken deeper reverence.

Without hastiness of judgment ¹⁰⁹. The Greek wordπροκρίμα, to translate it literally, answers to the Latin word proejudicium , “ a judgment beforehand.” But it rather denotes excessive haste, ¹¹⁰ as when we pronounce a decision at random, without having fully examined the matter; or it denotes immoderate favor, when we render to persons more than is proper, or prefer some persons as being more excellent than others; which, in the decisions of a judge, is always unjust. Paul, therefore, condemns here either levity or acceptance of persons.

To the same purpose is that which immediately follows, that there must be no turning to this side or that; for it is almost impossible to tell how difficult it is, for those who hold the office of a judge, to keep themselves unmoved, amidst assaults so numerous and so diversified. Instead ofκατὰ πρόσκλισιν, ¹¹¹ some copies haveκατὰ πρόσκλησιν But the former reading is preferable.

Calvin: 1Ti 5:22

22.Lay not hands suddenly on any man There can be no doubt that he intended to guard Timothy against ill-will, and to obviate many complaints, which are continually arising against the godly servants of Christ, who refuse to comply with the ambitious requests of any. For some accuse them of sternness; others of envy; and some exclaim that they are cruel, because they do not at once receive those who boast of having some recommendatory qualities. This is what we abundantly experience in the present day. Paul therefore exhorts Timothy not to lay aside judicious caution, and not to suffer himself to be overpowered by improper feelings; not that Timothy needed such an admonition, but to restrain, by his authority, those who otherwise might have given annoyance to Timothy,

First, the “ laying on of hands ” means Ordination: ¹¹² that is, the sign is put for the thing signified; for he forbids him to receive too easily any one that has not been fully tried. There are some who, through a desire of novelty, would wish to receive into the ministerial office, some person hardly at all known, as soon as he has given one or two exhibitions that are reckoned good. It is the duty of a wise and thoughtful bishop, to resist this troublesome feeling, in the same manner as Paul here bids Timothy do.

Neither partake of other men’s sins He means that he who consents to an unlawful act of ordination is involved in the same guilt as the chief actors in it. Yet some explain it thus: “If he admit unworthy persons, whatever faults they may afterwards commit, to him will be imputed the blame or a part of the blame.” But I think that this is a more simple view of it: “Though others rush forth to such rashness, do not make thyself a partaker with them, lest thou share in their guilt.” Even where our judgment is otherwise sound, it often happens that we are carried away by the folly and levity of others. ¹¹³

Keep thyself pure I consider this also to have the same reference as the preceding clause. As if he had said, “If others do anything that is wrong, beware lest any contagion reach you, either by consent or by approbation. If you cannot hinder them from polluting themselves, it is at least your duty to have your counsels at all times separated from theirs, so that you may keep yourself pure.” If any prefer to view it as a general statement, let him enjoy his opinion; but, for my own part, I reckon it to be more suitable to limit it to the present context.

Calvin: 1Ti 5:23

23.No longer drink water There are some who conjecture that this sentence, which breaks off the train of thought, was not written by Paul. But we see that Paul was not so anxious about keeping up the close connection of a discourse, and that it was very customary with him to intermingle a variety of statements without any arrangement. Besides, it is possible that what had been formerly written in the margin of the Epistle afterwards found its way into this passage through the mistake of the transcribers. Yet there is no necessity for giving ourselves much trouble on that point, if we consider Paul’s custom, which I have mentioned, of sometimes mingling various subjects.

What is said amounts to this, that Timothy should accustom himself to drink a little wine, for the sake of preserving his health; for he does not absolutely forbid him to “drink water,” but to use it as his ordinary beverage; and that is the meaning of the Greek wordὑδροποτεῖν

But why does he not simply advise him to drink wine? For when he adds, a little, he appears to guard against intemperance, which there was no reason to dread in Timothy. I reply, this was rather expressed, in order to meet the slanders of wicked men, who would otherwise have been ready to mock at his advice, on this or some such pretext: “What sort of philosophy is this, which encourages to drink wine? Is that the road by which we rise to heaven?” In order to meet jeers of this kind, he declares that he provides only for a case of necessity; and at the same time he recommends moderation.

Now it is evident that Timothy was not only frugal, but even austere, in his mode of living; so much so as even not to take care of his health; and it is certain that this was done, neither through ambition nor through superstition. Hence we infer, that not only was he very far from indulging in luxury and superfluities, but that, in order that he might be better prepared for doing the work of the Lord, he retrenched a portion even of his ordinary food; for it was not by natural disposition, but through a desire of temperance, that he was abstemious.

How few are there at the present day, who need to be forbidden the use of water; or rather how many are there that need to be limited to drink wine soberly! It is also evident how necessary it is for us, even when we are desirous to act right, to ask from the Lord the spirit of prudence, that he may teach us moderation. Timothy was, indeed, upright in his aims; but, because he is reproved by the Spirit of God, we learn that excess of severity of living was faulty in him. At the same time a general rule is laid down, that, while we ought to be temperate in eating and drinking, every person should attend to his own health, not for the sake of prolonging life, but that, as long as he lives, he may serve God, and be of use to his neighbors.

And if excessive abstinence is blamed, when it brings on or promotes diseases, how much more should superstition be avoided? What judgment shall we form as to the obstinacy of the Carthusians, ¹¹⁴ who would sooner have died than taste the smallest morsel of flesh in extreme necessity? And if those who live sparingly and soberly are commanded not to injure their health by excessive parsimony, no slight punishment awaits the intemperate, who, by cramming their belly, waste their strength. Such persons need not only to be advised, but to be kept back from their fodder like brute beasts.

Calvin: 1Ti 5:24

24.The sins of some men are visible beforehand As there is nothing that distresses more the faithful ministers of the Church, than to see no way of correcting evils, and to be compelled to endure hypocrites, of whose wickedness they are aware and to be unable to banish from the Church many who are destructive plagues, or even to hinder them from spreading their venom by secret arts; ¹¹⁵ Paul supports Timothy by this consolation, that, when it shall please God, they, will one day be brought to public view. Thus he strengthens him for the exercise of patience; because he ought calmly to await the fit time which God in his wisdom has appointed.

There is another kind of base conduct that sorely distresses good and holy pastors. When they have most conscientiously discharged their duty, they are provoked by many unfair statements, are loaded with much ill-will, and perceive that those actions which deserved praise are turned into blame. Paul meets this case also, by informing Timothy, that there are some good works which are reserved for being brought to light at a future period; and consequently that, if their praise is, as it were, buried under ground by the ingratitude of men, that also ought to be patiently endured, till the time of revelation have arrived.

Yet not only does he provide a remedy for these evils, but, because it often happens that we are mistaken in choosing ministers, unworthy persons insinuating themselves cunningly, and the good being unknown to us; and even though we do not go wrong in judging, but still cannot bring others to approve of our judgment, the most excellent being rejected, notwithstanding all our efforts to the contrary, while bad men either insinuate or force themselves forward; it is impossible that our condition and that of the Church should not occasion great anguish. Accordingly, Paul strenuously endeavors to remove, or at least to alleviate, this cause of uneasiness. The meaning may be thus summed up. ᾀœWe must bear what cannot be immediately corrected; we must sigh and groan, while the time for the remedy is not fully come; and we must not apply force to diseases, till they are either ripened or laid open. On the other hand, when virtue does not receive the honor which it deserves, we must wait for the full time of revelation, and endure the stupidity of the world, and wait quietly in darkness till the day dawn.”

Hastening to judgment I now come to the words, after having given a brief illustration of the subject. When he says that the sins of some men are visible beforehand, he means that they are discovered early, and come to the knowledge of men, as it were, before the time. He expresses the same thing by another comparison, that they run, as it were, and “hasten to their judgment;” for we see that many run headlong, and, of their own accord, bring damnation on themselves, though the whole world is desirous to save them. Whenever this happens, let us remember that the reprobate are prompted by an unseen movement of Providence, to throw out their foam.

In some they follow after The rendering given by Erasmus, “Some they follow after,” I do not approve. Although it seems to be more in accordance with the Greek construction, yet the sense requires that the prepositionἐν be understood; for the change of case does not destroy the contrast. As he had said that the sins of some men hasten rapidly to their judgment; so now, on the other hand, he adds, that the sins of some men (or, of others) come slowly to be known. But instead of the genitive “of some,” he uses the dative “in some” (or “in others.”) He means that, although the sins of some men may be concealed longer than we would wish, and are slowly brought to light, yet they shall not always be concealed; for they too shall have their own time. And if the version of Erasmus be preferred, still the meaning must be the same, that, although the vengeance of God does not hasten, yet it follows slowly behind them.

Calvin: 1Ti 5:25

25.In like manner also the good works He means, that sometimes piety and other virtues obtain early and speedily their applause among men; so that great men are held in estimation; and that, if it happen otherwise, the Lord will not suffer innocence and uprightness to be always oppressed; for it is often obscured by calumnies, or by clouds, but at length shall be fulfilled the prediction, (Dan 12:3; Mat 13:43,) that God will cause them to shine forth like the dawn of the day. But we have need of a calm spirit to endure; and therefore we must always consider what is the limit of our knowledge, that we may not go beyond it; for that would be to assume to ourselves the prerogative of God.

Defender: 1Ti 5:17

Some of the elders may be responsible as general overseers (or bishops), some may be pastors (or teachers, feeding the flock), and some may be both. In any case, those who render this service faithfully and effectively deserve "double honor," which, presumably, means (in light of the next verse) double remuneration. They may not need or request it following Paul's regular example, but they are deserving of it. It is the responsibility of the congregation (presumably as represented by the deacons) to be sensitive to this situation."

Defender: 1Ti 5:18

This quotation from Deu 25:4 was also cited in 1Co 9:7-11, specifically 1Co 9:9.

Defender: 1Ti 5:18

This reference is a remarkable testimony to the divine inspiration of the gospel of Luke, with Paul quoting Luk 10:7 as authoritative Scripture. Paul had been accompanied by Luke on some of his earlier missionary voyages. Luke would even be with him in his last days (2Ti 4:11), Paul probably had frequent contact with his physician throughout later life. He must have had ample opportunity to read Luke's gospel, perhaps even helping him with its composition. He realized not only that it was truly a product of the Spirit's inspiration, but also that these particular words had been spoken by the Lord Jesus and were of special importance in this connection."

Defender: 1Ti 5:22

No man should be called to the pastorate or diaconate carelessly or quickly before he has proved himself worthy (1Ti 3:6, 1Ti 3:10)."

Defender: 1Ti 5:23

It is remarkable that so many people who know nothing else in the Bible seem quite familiar with this verse, using it as their favorite Biblical justification for drinking intoxicating beverages. There is a legitimate question as to whether this "wine" was fermented wine or unfermented grape juice (the same Greek word was used for both). Assuming it was fermented wine, Paul was simply prescribing a little of it as a medicine for Timothy's frequent digestive disorders, apparently aggravated by the contaminated water of the region. Alcohol is a germicide and there are many medicines used today which contain small amounts of alcohol for that reason. Timothy was normally a total abstainer (and many other Scriptures indicate this practice should be followed by all sincere Christians - see note on Eph 5:18), and Paul had to urge him to take even "a little wine" for his medicinal needs. At most, therefore, people can only justifiably refer to this verse as authorizing the use of small amounts of bacteria-killing alcohol for medicinal purposes."

TSK: 1Ti 5:9

a widow : 1Ti 5:3, 1Ti 5:4

taken : or, chosen

under : 1Ti 5:11, 1Ti 5:14; Luk 2:36, Luk 2:37

having : 1Ti 3:2, 1Ti 3:12; 1Co 7:10,1Co 7:11, 1Co 7:39, 1Co 7:40

TSK: 1Ti 5:10

reported : 1Ti 3:7; Act 6:3, Act 10:22, Act 22:12; 3Jo 1:12

good : 1Ti 5:25, 1Ti 2:10, 1Ti 6:18; Mat 5:16; Act 9:36; Eph 2:10; 2Ti 3:17; Tit 2:7, Tit 3:8; Tit 3:14; Heb 10:24, Heb 13:21; 1Pe 2:12

if she have brought : 2Ti 1:5, 2Ti 3:15

if she have lodged : Act 16:14, Act 16:15; Rom 12:13; Heb 13:2; 1Pe 4:9

washed : Gen 18:4, Gen 19:2, Gen 24:32; Luk 7:38, Luk 7:44; Joh 13:5-15

if she have relieved : Lev 25:35; Isa 1:17; Act 9:39

if she have diligently : Psa 119:4; Col 1:10; 2Ti 2:21; Tit 2:14, Tit 3:1, Tit 3:8 *Gr.

TSK: 1Ti 5:11

the younger : 1Ti 5:9, 1Ti 5:14

to wax : Deu 32:15; Isa 3:16; Hos 13:6; Jam 5:5; 2Pe 2:18

they will : 1Ti 5:14, 1Ti 4:3; 1Co 7:39, 1Co 7:40

TSK: 1Ti 5:12

damnation : 1Co 11:34; Jam 3:1; 1Pe 4:17 *Gr.

their : Gal 1:6; Rev 2:4, Rev 2:5

TSK: 1Ti 5:13

to be : Pro 31:27; 2Th 3:6-11

wandering : Lev 19:16; Pro 20:19; Luk 10:7; Act 20:20

busybodies : 2Th 3:11; 1Pe 4:15

speaking : Act 20:30; Tit 1:11; Jam 3:10

TSK: 1Ti 5:14

I will : 1Ti 2:8

the younger : 1Ti 5:11, 1Ti 4:3; 1Co 7:8, 1Co 7:9; Heb 13:4

guide : Gen 18:6, Gen 18:9; Pro 14:1, Pro 31:27-29; Tit 2:5 *Gr.

give : 1Ti 6:1; 2Sa 12:14; Dan 6:4; Rom 14:13; 2Co 11:12; Tit 2:5, Tit 2:8; 1Pe 4:14, 1Pe 4:15

to speak reproachfully : Gr. for their railing, Luk 23:35-41

TSK: 1Ti 5:15

Phi 3:18, Phi 3:19; 2Ti 1:15, 2Ti 2:18, 2Ti 4:10; 2Pe 2:2, 2Pe 2:20-22, 2Pe 3:16; 1Jo 2:19; Jud 1:4, Jud 1:5; Rev 12:9

TSK: 1Ti 5:16

let them : 1Ti 5:4, 1Ti 5:8

widows indeed : 1Ti 5:3, 1Ti 5:5

TSK: 1Ti 5:17

the elders : 1Ti 5:1

rule : 1Ti 3:5; Mat 24:25; Luk 12:42; Rom 12:8; 1Th 5:12, 1Th 5:13; Heb 13:7, Heb 13:17, Heb 13:24

be : 1Ti 5:3; Act 28:10; Rom 15:27; 1Co 9:5-14; Gal 6:6; Phi 2:29

double : 2Ki 2:9; Isa 40:2; Jer 16:18, Jer 17:18; Zec 9:12

labour : 1Ti 4:10; Mat 9:37, Mat 9:38; Luk 10:1, Luk 10:2, Luk 10:7; Joh 4:38; Act 20:35; Rom 16:12; 1Co 3:9, 1Co 15:10, 1Co 16:16; 2Co 6:1; Phi 2:16, Phi 4:3; 2Ti 2:6

word : 1Ti 4:6, 1Ti 4:16; 2Ti 4:2

TSK: 1Ti 5:18

the scripture : Rom 4:3, Rom 9:17, Rom 10:11, Rom 11:2; Gal 3:8; Jam 4:5

Thou : Deu 25:4; 1Co 9:9, 1Co 9:10

The labourer : Lev 19:13; Deu 24:14, Deu 24:15; Mat 10:10; Luk 10:7

TSK: 1Ti 5:19

receive : Joh 18:29; Act 24:2-13, Act 25:16; Tit 1:6

before : or, under

two : Deu 17:6, Deu 19:15, Deu 19:18, Deu 19:19; Mat 18:16; Joh 8:17; 2Co 13:1; Heb 10:28

TSK: 1Ti 5:20

rebuke : Lev 19:17; Gal 2:11-14; 2Ti 4:2; Tit 1:13

that others : 1Ti 1:20; Deu 13:11, Deu 17:13, Deu 19:20, Deu 21:21; Act 5:5, Act 5:11, Act 19:17

TSK: 1Ti 5:21

charge : 1Ti 6:13; 1Th 5:27; 2Ti 2:14, 2Ti 4:1

the elect : Mat 16:27, Mat 25:41; 2Pe 2:4; Jud 1:6; Rev 12:7-9, Rev 14:10

that : Psa 107:43, Psa 119:34; Mat 28:20

without preferring : or, without prejudice, Lev 19:15; Deu 1:7, Deu 33:9; Pro 18:5; Luk 20:21; Act 15:37, Act 15:38; 2Co 5:16

partiality : Mal 2:9; Jam 2:1-4, Jam 3:17

TSK: 1Ti 5:22

Lay : 1Ti 4:14; Act 6:6, Act 13:3; 2Ti 1:6; Heb 6:2

suddenly : 1Ti 3:6, 1Ti 3:10; Jos 9:14; 2Ti 2:2; Tit 1:5-9

neither : Eph 5:11; 2Jo 1:11; Rev 18:4

keep : 1Ti 4:12; Act 18:6, Act 20:26

TSK: 1Ti 5:23

1Ti 3:3, 1Ti 4:4; Lev 10:9-11; Psa 104:15; Pro 31:4-7; Eze 44:21; Eph 5:18; Tit 1:7, Tit 2:3

TSK: 1Ti 5:24

Jer 2:34; Act 1:16-20, Act 5:1-11, Act 8:18; Gal 5:19-21; 2Ti 4:10; 2Pe 2:20,2Pe 2:21

TSK: 1Ti 5:25

the good : 1Ti 3:7; Mat 5:16; Act 9:36, Act 10:22, Act 16:1-3, Act 22:12; Gal 5:22, Gal 5:23; Phi 1:11

cannot : Psa 37:5, Psa 37:6; Mat 6:3-6; Luk 11:33

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ti 5:9

Let not a widow be taken into the number - Margin, "chosen."The margin expresses the sense of the Greek more accurately, but the meaning is not materially different. Paul does not here specify into what "number"the widow is to be "taken,"or for what purpose she is to be "chosen,"but he speaks of this as a thing that was well understood. There can be no doubt, however, what he means. In the Acts of the Apostles 1Ti 6:1 we have this account: "And in those days, when the number of the disciples was multiplied, there arose a complaining of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.""It appears that from the first formation of the Christian church, provision was made out of the public funds of the society for the indigent widows who belonged to it;"see Patey’ s Horae Paulinae on 1 Tim. No. 11. To this, as to a well-known practice, Paul here evidently refers. The manner in which he refers to it is such as to show that the custom had an existence. All that was necessary in the case, was, not to speak of it as if it were a new arrangement, but to mention those who ought to be re garded as proper subjects of the charity. It would seem, also, that it was understood that such widows, according to their ability, should exercise a proper watch over the younger females of the church. In this way, while they were supported by the church, they might render themselves useful.

Under threescore years old - For such reasons as those mentioned in 1Ti 5:11-14.

Having been the wife of one man - There has been much diversity of opinion whether this means that she had never had but one husband, or whether she had been the wife of but one man at a time; that is, whether she had cast off one and married another; see Whitby, in loc. The same difficulty has been felt in regard to this as on the passage in 1Ti 3:2; see the notes on that verse. Doddridge, Clarke, and others, suppose that it means, "who had lived in conjugal fidelity to her husband."The reason assigned for this opinion by Doddridge, is, that the apostle did not mean to condemn second marriages, since he expressly 1Ti 5:14 commends it in the younger widows. The correct interpretation probably is, to refer it to one who had been married but once, and who, after her husband had died, had remained a widow. The reasons for this opinion briefly are:

(1) That this is the interpretation most naturally suggested by the phrase;

\caps1 (2) t\caps0 hat it agrees better with the description of the one that was to be enrolled among the "number"- those who were "widows indeed"- as we should more naturally apply this term to one who had remained unmarried after the death of her husband, than to one who had been married again;

\caps1 (3) t\caps0 hat, while it was not unlawful or improper in itself for a widow to marry a second time, there was a degree of respect and honor attached to one who did not do it, which would not be felt for one who did; compare Luk 2:36-37, "She was a widow of great age, and had lived with an husband seven years from her virginity; and she was a widow of about fourscore and four years."The same is true now. There is a higher degree of respect felt for such a widow than there is for one who has been married again, though she may be again a widow.

\caps1 (4) a\caps0 mong the pagans, it was regarded as especially honorable to have been married to but one man, and such widows were the Pudicitioe Coronam, or crown of chastity; Val. Max. L. i. c. ii.; compare Livy, L. 10:c. 23; see Whitby.

\caps1 (5) a\caps0 s these persons were not only to be maintained by the church, but appear also to have been entrusted with an office of guardianship over the younger females, it was of importance that they should have such a character that no occasion of offence should be given, even among the pagan; and, in order to that, Paul gave direction that only those should be thus enrolled who were in all respects widows, and who would be regarded, on account of their age and their whole deportment, as "widows indeed."I cannot doubt, therefore, that he meant to exclude those from the number here referred to who had been married the second time.

Barnes: 1Ti 5:10

Well reported of for good works - Of good character or reputation; see the notes on 1Ti 3:7.

If she have brought up children - Either her own or others. The idea is, if she has done this in a proper manner.

If she have lodged strangers - If she has been characterized by hospitality - a virtue greatly commended in the Scriptures; compare notes on 1Ti 3:2.

If she have washed the saints’ feet - It is not certain whether this is to be understood literally, or whether it merely denotes that she had performed offices of a humble and self-denying kind - such as would be shown by washing the feet of others. It was one of the rites of hospitality in the East to wash the feet of the guest Gen 18:4, and Paul might have spoken of this as having been literally performed. There is not the slightest evidence that he refers to it as a religious rite, or ordinance, anymore than he does to the act of bringing up children as a religious rite; compare notes on Joh 13:1-10.

If she have relieved the afflicted - If it has been her character that she was ready to furnish relief to those who were in distress.

If she have diligently followed every good work - This is one of the characteristics of true piety. A sincere Christian will, like God, be the friend of all that is good, and will be ready to promote every good object according to his ability. He will not merely be the friend of one good cause, to the neglect of others, but he will endeavor to promote every good object, and though from special circumstances, and special dealings of Providence, he may have been particularly interested in some one object of charity, yet every good object will find a response in his heart, and he will be ready to promote it by his influence, his property, and his prayers.

Barnes: 1Ti 5:11

But the younger widows refuse - That is, in respect to the matter under discussion. Do not admit them into the class of widows referred to. It cannot mean that he was to reject them as members of the church, or not to treat them with respect and kindness.

For when they have begun to wax wanton against Christ - There is probably a thought conveyed by these words to most minds which is by no means in the original, and which does injustice both to the apostle and to the "younger widows"referred to. In the Greek there is no idea of wantonness in the sense of lasciviousness or lewdness; nor was this, though now a common idea attached to the word, by any means essential to it when our translation wan made. The word "wanton"then meant "wandering"or "roving in gaiety or sport; moving or flying loosely; playing in the wind; then, wandering from moral rectitude, licentious, dissolute, libidinous"- Webster. The Greek word here used, καταστρηνιάζω katastrēniazō , occurs nowhere else in the New Testament. The word στρηνιάω strēniaō - however, is used twice, and is in both cases translated "lived deliciously;"Rev 18:7, Rev 18:9. The word is derived from στρῆνος strēnos (whence "strenuous"), properly meaning "rudeness, insolence, pride,"and hence, "revel, riot, luxury;"or from - streenees - , the adjective - "strong, stiff, hard, rough."The verb then means "to live strenuously, rudely,"as in English, "to live hard;"also, to live wild, or without restraint; to run riot, to live luxuriously. The idea of strength is the essential one, and then of strength that is not subordinate to law; that is wild and riotous; see Pussow and Robinson, Lexicon. The sense here is, that they would not be subordinate to the restraints implied in that situation, they would become impatient, and would marry again. The idea is not that of wantonness or lewdness, but it is that of a mind not subdued by age and by trials, and that would be impatient under the necessary restraints of the condition which was contemplated. They could not be depended on with certainty, but they might be expected again to enter into the married relation.

They will marry - It is clear, from this, that the apostle did not contemplate any vows which would prevent their marrying again; nor does he say that it would be absolutely wrong for them to marry, even if they were admitted in to that rank; or as if there were any vows to restrain them from doing it. This passage, therefore, can never be adduced in favor of that practice of taking the veil in nunneries, and of a vow of perpetual seclusion from the world.

Barnes: 1Ti 5:12

Having damnation - Or, rather, having "condemnation;"or incurring guilt. This does not mean of necessity that they would lose their souls; see the phrase explained in the notes on 1Co 11:29. The meaning is, that they would contract guilt, if they had been admitted among this class of persons, and then married again. The apostle does not say that that would be wrong in itself (compare notes on 1Ti 5:14), or that they would be absolutely prohibited from it, but that injury would be done if they were admitted among those who were "widows indeed"- who were supported by the church, and who were entrusted with a certain degree of care over the more youthful females - and then should leave that situation. It might give occasion for scandal it might break in upon the arrangements; it would show that there was a relaxing of the faith, and of the deadness to the world, which they were supposed to have; and it was better that they should be married 1Ti 5:14, without having been thus admitted.

Because they have cast off their first faith - This does not mean that they would lose all their religion, or wholly fall away, but that this would show that they had not the strong faith, the deadness to the world, the simple dependence on God 1Ti 5:5, and the desire which they had to be weaned from worldly cares and influences, which they once had. When they became widows, all their earthly hopes seemed to be blasted. They were then dead to the world, and felt their sole dependence on God. But if, under the influence of these strong emotions, they were admitted to the "class of widows"in the church, there was no certainty that they would continue in this state of mind. Time would do much to modify their grief. There would be a reviving love of the world, and under the influence of this they would be disposed to enter again into the marriage relation, and thus show that they had not the strong and simple faith which they had when the blow which made them widows fell heavily upon then.

Barnes: 1Ti 5:13

And withal - In addition to the prospect that they may marry again, there are other disadvantages which might follow from such an arrangement, and other evils to be feared which it is desirable to avoid.

They learn to be idle - That is, if supported by the church, and if without the settled principles which might be expected in those more aged and experienced, it may be feared that they will give themselves up to an indolent life. There would be a security in the age and established habits of these more advanced in life, which there could not be in their case. The apostle does not mean that widows are naturally disposed to be idle, but that in the situation referred to there would be danger of it.

Wandering about from house to house - A natural consequence of supposing that they had nothing to do, and a practice not only profitless, but always attended with mischief.

Tattlers also - Literally, "overflowing;"then overflowing with talk; praters, triflers. They would learn all the news; become acquainted with the secrets of families, and of course indulge in much idle and improper conversation. Our word "gossipers"would accurately express the meaning here. The noun does not occur elsewhere in the New Testament. The verb occurs in Joh 3:10; rendered, "prating against."

And busy-bodies - see the notes on 2Th 3:11. The word means, probably, "working all round, overdoing,"and then "an intermeddler."Persons who have nothing to do of their own, commonly find employment by interesting themselves in the affairs of their neighbors. No one likes to be wholly idle, and if anyone is not found doing what he ought to do, he will commonly be found engaged in doing what he ought not.

Speaking things which they ought not - Revealing the concerns of their neighbors; disclosing secrets; magnifying trifles, so as to exalt themselves into importance, as if they were entrusted with the secrets of others; inventing stories and tales of gossip, that they may magnify and maintain their own consequence in the community. No persons are commonly more dangerous to the peace of a neighborhood than those who have nothing to do.

Barnes: 1Ti 5:14

I will therefore - I give it as my opinion; or this is my counsel; compare notes, 1Co 7:6, 1Co 7:10, 1Co 7:40.

That the younger women marry - The word "women"is not expressed or necessarily implied in the original - neooteras - - and it is evident that the apostle here had particular reference to "widows,"and that the injunction should be understood as relating to them. We are not to suppose that he gives this as an absolute and universal command, for it might not always be at the option of the widow to marry again, and it cannot be doubted that there may be cases where it would be unadvisable. But he speaks of this as a general rule. It is better for such persons to have domestic concerns that require their attention, than it is to be exposed to the evils of an idle life. We may learn from this:

(1)\caps1     t\caps0 hat second marriages are not improper or unlawful, but that in some circumstances they may be preferable to widowhood;

(2)\caps1     t\caps0 hat marriage itself is in a high degree honorable. How different are the views of the inspired apostle Paul about marriage from those of the Papists!

Bear children, guide the house - These words signify, says Bloomfield, to "exercise and occupy themselves in the duties of a wife."It is better to be employed in the duties growing out of the cares of a family, than to lead a life of celibacy.

Give none occasion to the adversary - The enemy of religion - the pagan or the infidel.

To speak reproachfully - Margin, "for their railing."That is, on account of a life which would do no honor to religion. In the performance of domestic duties, when fully employed, they would avoid the evils specified in 1Ti 5:13. Every one who professes religion should so live as to give no occasion to an infidel or a man of the world to speak reproachfully of the cause of the Redeemer.

Barnes: 1Ti 5:15

For some are already turned aside after Satan - That is, some young widows. The meaning is, that in the respects above mentioned 1Ti 5:13, they had followed the great Tempter, rather than the Lord Jesus. This is stated as a reason why they should not be admitted into the number of the widows who were to be maintained at the expense of the church, and to whom the care of the younger female members was to be committed.

Barnes: 1Ti 5:16

If any man or woman that believeth - Christians are often simply called "believers,"because faith is the leading and most important act of their religion.

Have widows - Widowed mothers, or grandmothers, or any other widows whose support would naturally devolve on them.

Let them relieve them - That is, let them support them. This was an obvious rule of duty; see the notes on 1Ti 5:8. Nothing can be more unreasonable than to leave those who are properly dependent on us to be supported by others, when we are able to maintain them ourselves.

That it may relieve, ... - That it may have the means of supporting those who are truly dependent. To require or expect the Church, therefore, to support those whom we ought ourselves to support, is, in fact, to rob the poor and friendless. In regard to these directions respecting widows 1Ti 5:3-16, we may remark in general, as the result of the exposition which has been given:

\caps1 (1) t\caps0 hey were to be poor widows, who had not the means of support themselves.

\caps1 (2) t\caps0 hey were, probably, to be not merely supported, but to be usefully employed in the service of the church, particularly in overseeing the conduct, and imparting instruction to the female members.

\caps1 (3) t\caps0 hey were to be of such age and character that there would be security of stability and correctness of deportment; such that they would not be tempted to leave the situation or to act so as to give occasion of reproach.

\caps1 (4) i\caps0 t is by no means certain that this was intended to be a permanent arrangement. It grew probably out of the special customs respecting contact between the sexes in the Oriental world, and would undoubtedly be proper now in similar circumstances. But it by no means follows that this arrangement is binding on the churches where the customs of society are different. Yet.

\caps1 (5) t\caps0 he passage inculcates the general principle that the poor widows of the church are to be assisted when they have no relatives on whom they can naturally depend. No class of people are more helpless than aged widows, and for that class God has always shown a special concern, and his people should do so likewise.

Barnes: 1Ti 5:17

Let the elders that rule well - Greek, πρεσβύτεροι presbuteroi , Presbyters. The apostle had given full instructions respecting bishops 1Ti 3:1-7; deacons 1Ti 3:8-13; widows 1Ti 5:3-16; and he here proceeds to prescribe the duty of the church toward those who sustain the office of elder. The word used - "elder"or "presbyter"- properly refers to age, and is then used to denote the officers of the church, probably because the aged were at first entrusted with the administration of the affairs of the church. The word was in familiar use among the Jews to denote the body of men that presided in the synagogue; see the Mat 15:2 note; Act 11:30; Act 15:2 notes.

That rule well - Presiding well, or well managing the spiritual interests of the church. The word rendered "rule"- προεστῶτες proestōtes - is from a verb meaning to be over; to preside over; to have the care of. The word is used with reference to bishops, Tit 1:5, Tit 1:7; to an apostle, 1Pe 5:1; and is such a word as would apply to any officers to whom the management and government of the church was entrusted. On the general subject of the rulers in the church; see the notes on 1Co 12:28. It is probable that not precisely the same organization was pursued in every place where a church was established; and where there was a Jewish synagogue, the Christian church would be formed substantially after that model, and in such a church there would be a bench of presiding eiders; see, on this subject, Whately’ s "Kingdom of Christ delineated,"pp. 84-80. The language here seems to have been taken from such an organization. On the Jewish synagogue, see the notes on Mat 4:23.

Be counted worthy of double honour - Of double respect; that is, of a high degree of respect; of a degree of respect becoming their age and office; compare 1Th 5:12-13. From the quotation which is made in 1Ti 5:18, in relation to this subject, it would seem probable that the apostle had some reference also to their support, or to what was necessary for their maintenance. There is no improbability in supposing that all the officers of the church, of whatever grade or rank, may have had some compensation, corresponding to the amount of time which their office required them to devote to the service of the church. Nothing would be more reasonable than that, if their duties in the church interfered with their regular employments in their secular calling, their brethren should contribute to their support; compare notes on 1 Cor. 9.

Especially they who labour in word and doctrine - In preaching and instructing the people. From this it is clear that, while there were "elders"who labored "in the word and doctrine,"that is, in preaching, there were also those who did not labor "in the word and doctrine,"but who were nevertheless appointed to rule in the church. Whether, however, they were regarded as a separate and distinct class of officers, does not appear from this passage. It may have been that there was a bench of elders to whom the general management of the church was confided, and that a part of them were engaged in preaching; a part may have performed the office of "teachers"(see the Rom 12:7 note; 1Co 12:28 note), and a part may have been employed in managing other concerns of the church, and yet all were regarded as the προεστῶτες πρεσβύτεροι proestōtes presbuteroi - or "elders presiding over the church."It cannot, I think, be certainly concluded from this passage, that the ruling elders who did not teach or preach were regarded as a separate class or order of permanent officers in the church. There seems to have been a bench of elders selected on account of age, piety, prudence, and wisdom, to whom was entrusted the whole business of the instruction and government of the church, and they performed the various parts of the duty as they had ability. Those among them who "labored in the word and doctrine,"and who gave up all their time to the business of their office, would be worthy of special respect, and of a higher compensation.

Barnes: 1Ti 5:18

For the Scripture saith - This is adduced as a reason why a church should show all due respect and care for its ministers. The reason is, that as God took care to make provision for the laboring ox, much more should due attention be paid to those who labor for the welfare of the church.

Thou shalt not muzzle the ox - see this passage explained, and its bearing on such an argument shown, in the notes on 1Co 9:8-10.

And, The labourer is worthy of his reward - This expression is found substantially in Mat 10:10, and Luk 10:7. It does not occur in so many words in the Old Testament, and yet the apostle adduces it evidently as a quotation from the Scriptures, and as authority in the case. It would seem probable, therefore, that he had seen the Gospel by Matthew or by Luke, and that he quoted this as a part of Scripture, and regarded the Book from which he made the quotation as of the same authority as the Old Testament. If so, then this may be regarded as an attestation of the apostle to the inspiration of the "Gospel"in which it was found.

Barnes: 1Ti 5:19

Against an elder - The word "elder"here seems to be used in the sense in which it is in the previous verse as relating to "office,"and not in the sense of an aged man, as in 1Ti 5:1. The connection demands this interpretation.

Receive not an accusation - He was not to regard such a charge as well founded unless sustained by two or three witnesses. It is clear from this, that Paul supposed that Timothy would be called on to hear charges against others who were in the ministerial office, and to express his judgment on such cases. There is no reason, however, to suppose that he meant that he should hear them alone, or as a "bishop,"for this direction does not make the supposition improper that others would be associated with him. It is just such counsel as would now be given to a Presbyterian or congregational minister, or such as would be given to an associate justice in a court, on the supposition that a brother judge was at any time to be tried by him and his colleagues.

But before two or three witnesses - Margin, "under."The meaning is, unless supported by the testimony of two or three persons. He was not to regard an accusation against a presbyter as proved, if there was but one witness in the case, however positive he might be in his testimony. The reasons for this direction were probably such as these:

(1) This was the requirement of the Jewish law in all cases, which had thus settled a principle which the apostle seems to have regarded as important, if not obligatory, under the Christian dispensation; see Deu 17:6; Deu 19:15; compare notes on Joh 8:17; 2Co 13:1.

\caps1 (2) t\caps0 here would be much greater reason to apprehend that one person might be deceived in the matter on which he bore witness, or might do it from malignant motives, or might be bribed to give false testimony, than that two or three would give such testimony; and the arrangement, therefore, furnished important security for the innocent.

\caps1 (3) t\caps0 here might be reason to apprehend that evil-minded persons might be disposed to bring charges against the ministers of the gospel or other officers of the church, and it was important, therefore, that their rights should be guarded with anxious care. The ministers of religion often give offence to wicked people by their rebukes of sin (compare Mar 6:17-20); wicked people would rejoice to see an accusation against them sustained; the cause of religion would be liable to suffer much when its ministers were condemned as guilty of gross offences, and it is right, therefore, that the evidence in the case should be as free as possible from all suspicion that it is caused by malignity, by hatred of religion, or by conspiracy, or by a desire to see religion disgraced.

\caps1 (4) t\caps0 he character of a minister of the gospel is of value, not only to himself and family, as is the case with that of other people, but is of special value to the church, and to the cause of religion. It is the property of the church. The interests of religion depend much on it, and it should not be wantonly assailed; and every precaution should be adopted that Christianity should not be deprived of the advantage which may be derived in its favor from the piety, experience, and talents of its public defenders. At the same time, however, the wicked, though in the ministry, should not be screened from the punishment which they deserve. The apostle gave no injunction to attempt to cover up their faults, or to save them from a fair trial. He only demanded such security as the nature of the case required, that the trial should be fair. If a minister of the gospel has been proved to be guilty of crime, the honor of religion, as well as simple justice, requires that he shall be punished as he deserves. He sins against great light; he prostitutes a holy office, and makes use of the very reputation which his office gives him, that he may betray the confidence of others; and such a man should not escape. There should be no "benefit of clergy,"and neither a black coat, nor bands, nor the lawn should save a villain.

Barnes: 1Ti 5:20

Them that sin - That have been proved to have committed sin - referring probably to the elders mentioned in the previous verse, but giving the direction so general a form that it might be applicable to others.

Rebuke before all - Before all the church or congregation. The word "rebuke"properly denotes to reprove or reprehend. It means here that there should be a public statement of the nature of the offence, and such a censure as the case demanded. It extends only to spiritual censures. There is no power given of inflicting any punishment by fine or imprisonment. The power of the church, in such cases, is only to express its strong and decided disapprobation of the wrong done, and, if the case demands it, of disowning the offending member or minister. This direction to "rebuke an offender before all,"may be easily reconciled with the direction in 1Ti 5:1, "Rebuke not an elder."The latter refers to the private and pastoral conversation with an elder, and to the method in which he should be treated in such contact - to wit, with the feelings due to a father; the direction here refers to the manner in which an offender should be treated who has been proved to be guilty, and where the case has become public. Then there is to be a public expression of disapprobation.

That others also may fear - That they may be kept from committing the same offence; compare 1Pe 2:14. The end of punishment is not the gratification of the private feelings of him who administers it, but the prevention of crime.

Barnes: 1Ti 5:21

I charge thee before God - compare Luk 16:28; Act 2:20. The word rendered "charge"means, properly, to call to witness; then to affirm with solemn attestations; and then to admonish solemnly, to urge upon earnestly. It is a word which implies that the subject is of great importance. Paul gives this charge as in the presence of God, of the Redeemer, and of the elect angels, and wishes to secure that sense of its solemnity which must arise from the presence of such holy witnesses.

And the Lord Jesus Christ - As in the presence of the Lord Jesus; with his eye resting upon you.

And the elect angels - It is not uncommon in the Scriptures to speak as if we were in the presence of holy angels, and of the disembodied spirits of the good; compare notes on Heb 12:1. No one can prove that the angels, and that the departed spirits of holy men, are not witnesses of what we do. At all events, it is right to urge on others the performance of duty as if the eye of a departed father, mother, or sister were fixed upon us, and as if we were encompassed by all the holy beings of heaven. Sin, too, should be avoided as if every eye in the universe were upon us. How many things do we do which we would not; how many feelings do we cherish which we would at once banish from our minds, if we felt that the heavens above us were as transparent as glass, and that all the holy beings around the throne were fixing an intense gaze upon us! The word "elect"here seems to imply that there had been some influence used to keep them, and some purpose respecting them, which had not existed in regard to those who had fallen. Saints are called "elect"because they are chosen of God unto salvation (notes on Eph 1:4-5), and it would appear that it is a great law extending through the universe, that both those who remain in a state of holiness, and those who are made holy, are the subjects of purpose and choice on the part of God. The fact only is stated; the reasons which led to the choice, alike in regard to angels and human beings, are unknown to us; compare notes on Mat 11:25.

That thou observe these things - Probably referring to all the things which he had enjoined in the previous parts of the Epistle.

Without preferring one before another - Margin, "prejudice."The meaning is, "without previous judgment"- χωρὶς προκρίματος chōris prokrimatos - without any prejudice on account of rank, wealth, personal friendship, or predilection of any sort. Let there be entire impartiality in all cases. Justice was beautifully represented by the ancients as holding a pair of scales equally balanced. It is as important that there should be entire impartiality in the church as in civil transactions, and though it is not wrong for a minister of the gospel to have his personal friends, yet in the administration of the affairs of the church he should remember that all are brethren, and all, of whatever rank, color, sex, or age, have equal rights.

Partiality - Greek, "inclination,"or "proclivity"- that is, without being inclined to favor one party or person more than another. There should be no purpose to find one guilty and another innocent; no inclination of heart toward one which would lead us to resolve to find him innocent; and no aversion from another which would make us resolve to find him guilty.

Barnes: 1Ti 5:22

Lay hands suddenly on no man - Some have understood this of laying on hands to heal the sick (Koppe); others of the laying on of hands to absolve penitents, but the obvious meaning is to refer it to ordination. It was usual to lay the hands on the heads of those who were ordained to a sacred office, or appointed to perform an important duty; notes, 1Ti 4:14; compare Act 6:6; Act 8:17. The idea here is, that Timothy should not be hasty in an act so important as that of introducing people to the ministry. He should take time to give them a fair trial of their piety; he should have satisfactory evidence of their qualifications. He should not at once introduce a man to the ministry because he gave evidence of piety, or because he burned with an ardent zeal, or because he thought himself qualified for the work. It is clear from this that the apostle regarded Timothy as having the right to ordain to the ministry; but not that he was to ordain alone, or as a prelate. The injunction would be entirely proper on the supposition that others were to be associated with him in the act of ordaining. It is just such as a Presbyterian father in the ministry would give in a charge to his son now; it is in fact just the charge which is now given by Presbyterians and congregationalists to those who are set apart to the sacred office, in reference to ordaining others.

Neither be partaker of other men’ s sins - This is evidently to be interpreted in connection with the injunction "to lay hands suddenly on no man."The meaning, in this connection, is, that Timothy was not to become a participant in the sins of another by introducing him to the sacred office. He was not to invest one with a holy office who was a wicked man or a heretic, for this would be to sanction his wickedness and error. If we ordain a man to the office of the ministry who is known to be living in sin, or to cherish dangerous error, we become the patrons of the sin and of the heresy. We lend to it the sanction of our approbation; and give to it whatever currency it may acquire from the reputation which we may have, or which it may acquire from the influence of the sacred office of the ministry. Hence, the importance of caution in investing anyone with the ministerial office. But while Paul meant, doubtless, that this should be applied particularly to ordination to the ministry, he has given it a general character. In no way are we to participate in the sins of other people. We are not to be engaged with them in doing wrong; we are not to patronize them in a wicked business; we are not to be known as their companions or friends; and we are not to partake of their unlawful gains. We are not to lend money, or a boat, or a horse, or a pistol, or a bowie-knife, for an unlawful business; we are not to furnish capital for the slave-trade, or for manufacturing intoxicating drinks, or for an enterprise that contemplates the violation of the Sabbath.

Keep thyself pure - Particularly, in regard to participation in the sins of others; generally, in all things - in heart, in word, in conduct.

Barnes: 1Ti 5:23

Drink no longer water - There has been much difficulty felt in regard to the connection which this advice has with what precedes and what follows. Many have considered the difficulty to be so great that they have supposed that this verse has been displaced, and that it should be introduced in some other connection. The true connection, and the reason for the introduction of the counsel here, seems to me to be this: Paul appears to have been suddenly impressed with the thought - a thought which is very likely to come over a man who is writing on the duties of the ministry - of the arduous nature of the ministerial office. He was giving counsels in regard to an office which required a great amount of labor, care, and anxiety. The labors enjoined were such as to demand all the time; the care and anxiety incident to such a charge would be very likely to prostrate the frame, and to injure the health. Then he remembered that Timothy was yet but a youth; he recalled his feebleness of constitution and his frequent attacks of illness; he recollected the very abstemious habits which he had prescribed for himself, and, in this connection, he urges him to a careful regard for his health, and prescribes the use of a small quantity of wine, mingled with his water, as a suitable medicine in his case. Thus considered, this direction is as worthy to be given by an inspired teacher as it is to counsel a man to pay a proper regard to his health, and not needlessly to throw away his life; compare Mat 10:23. The phrase, "drink no longer water,"is equivalent to, "drink not water only;"see numerous instances in Wetstein. The Greek word here used does not elsewhere occur in the New Testament.

But use a little wine - Mingled with the water - the common method of drinking wine in the East; see Robinson’ s Bibliotheca Sacra, 1:512, 513.

For thy stomach’ s sake - It was not for the pleasure to be derived from the use of wine, or because it would produce hilarity or excitement, but solely because it was regarded as necessary for the promotion of health; that is, as a medicine.

And thine often infirmities - ἀσθενείας astheneias - Weaknesses or sicknesses. The word would include all infirmities of body, but seems to refer here to some attacks of sickness to which Timothy was liable, or to some feebleness of constitution; but beyond this we have no information in regard to the nature of his maladies. In view of this passage, and as a further explanation of it, we may make the following remarks:

(1) The use of wine, and of all intoxicating drinks, was solemnly forbidden to the priests under the Mosaic law, when engaged in the performance of their sacred duties; Lev 10:9-10. The same was the case among the Egyptian priests. Clarke; compare notes on 1Ti 3:3. It is not improbable that the same thing would be regarded as proper among those who ministered in holy things under the Christian dispensation. The natural feeling would be, and not improperly, that a Christian minister should not be less holy than a Jewish priest, and especially when it is remembered that the reason of the Jewish law remained the same - "that ye may put difference between holy and unholy, and clean and unclean."

\caps1 (2) i\caps0 t is evident from this passage that Timothy usually drank water only, or that, in modern language, he was a "tee-totaller."He was, evidently, not in the habit of drinking wine, or he could not have been exhorted to do it.

\caps1 (3) h\caps0 e must have been a remarkably temperate youth to have required the authority of an apostle to induce him to drink even a little wine; see Doddridge. There are few young men so temperate as to require such an authority to induce them to do it.

\caps1 (4) t\caps0 he exhortation extended only to a very moderate use of wine. It was not to drink it freely; it was not to drink it at the tables of the rich and the great, or in the social circle; it was not even to drink it by itself; it was to use "a little,"mingled with water - for this was the usual method; see Athaeneus, Deipno. lib. 9: x. 100:7.

\caps1 (5) i\caps0 t was not as a common drink, but the exhortation or command extends only to its use as a medicine. All the use which can be legitimately made of this injunction - whatever conclusion may be drawn from other precepts - is, that it is proper to use a small quantity of wine for medicinal purposes.

\caps1 (6) t\caps0 here are many ministers of the gospel, now, alas! to whom under no circumstances could an apostle apply this exhortation - "Drink no longer water only."They would ask, with surprise, what he meant? whether he intended it in irony, and for banter - for they need no apostolic command to drink wine. Or if he should address to them the exhortation, "use a little wine,"they could regard it only as a reproof for their usual habit of drinking much. To many, the exhortation would be appropriate, if they ought to use wine at all, only because they are in the habit of using so much that it would be proper to restrain them to a much smaller quantity.

\caps1 (7) t\caps0 his whole passage is one of great value to the cause of temperance. Timothy was undoubtedly in the habit of abstaining wholly from the use of wine. Paul knew this, and he did not reprove him for it. He manifestly favored the general habit, and only asked him to depart in some small degree from it, in order that he might restore and preserve his health. So far, and no further, is it right to apply this language in regard to the use of wine; and the minister who should follow this injunction would be in no danger of disgracing his sacred profession by the debasing and demoralizing sin of intemperance.

Barnes: 1Ti 5:24

Some men’ s sins are open beforehand - This declaration, though it assumes a general form, is to be taken evidently in connection with the general subject of introducing men to the ministry 1Ti 5:22; and 1Ti 5:23 is to be regarded as a parenthesis. The apostle had given Timothy a charge 1Ti 5:22 respecting the character of those whom he should ordain. He here says, in reference to that, that the character of some people was manifest. There was no disguise. It was evident to all what it was, and there could be no danger of mistake respecting it. Their conduct was apparent to all. About such people he ought not to hesitate a moment, and, no matter what their talents, or learning, or rank in the community, he ought to have no participation in introducing them to the ministry.

Going before to judgment - Their character is well understood. There is no need of waiting for the day of judgment to know what they are. Their deeds so precede their own appearance at the judgment-bar, that the record and the verdict can be made up before they arrive there, and there will be scarcely need even of the formality of a trial. The meaning here is, that there could be no doubt about the character of such people, and Timothy should not be accessory to their being introduced into the office of the ministry.

And some men they follow after - That is, their character is not fully understood here. They conceal their plans. They practice deception. They appear different from what they really are. But the character of such people will be developed, and they will be judged according to their works. They cannot hope to escape with impunity. Though they have endeavored to hide their evil deeds, yet they will follow after them to the judgment-bar, and will meet them there. The meaning, in this connection, seems to be, that there ought to be circumspection in judging of the qualifications of men for the office of the ministry. It ought not to be inferred from favorable appearances at once, or on slight acquaintance, that they are qualified for the office - for they may be of the number of those whose characters, now concealed or misunderstood, will be developed only on the final trial.

Barnes: 1Ti 5:25

Likewise also the good works of some are manifest beforehand - The character of some people is clear, and accurately understood. There can be no doubt, from their works, that they are good people. We need not wait for the day of judgment to determine that, but may treat them here as good men, and introduce them to offices which only good men can fill. The idea here is that their character may be so certain and undoubted that there need be no hesitation in setting them apart to the office of the ministry.

And they that are otherwise cannot be hid - That is, they cannot be ultimately concealed or misunderstood. There are arrangements in the divine government for bringing out the character of every man so that it may be clearly understood. The expression here refers to good men. The idea is, that there are some good men whose character is known to all. Their deeds spread a glory around them, so that no one can mistake what they are. They correspond, in respect to the publicity of their character with those mentioned in 1Ti 5:24, whose "sins are open beforehand;"for the good deeds of the one are as manifest as the sins of the other. But there are those who are "otherwise."They are modest, retiring, unobtrusive, unknown. They may live in obscurity; may have slender means for doing good; may be constitutionally so diffident that they never appear on the stage of public action. What they do is concealed from the world. These correspond in respect to publicity with those mentioned in 1Ti 5:24, "whose deeds follow after them."Yet, says the apostle, these cannot always be hid. There are arrangements for developing every man’ s character, and it will be ultimately known what he is. The connection here, seems to be this. As Timothy 1Ti 5:24 was to be on his guard in introducing men into the ministry, against those whose character for evil was not developed, but who might be concealing their plans and practicing secret sins, so he was to endeavor to search out the modest, the unobtrusive, and those who, though now unknown, were among the excellent of the earth, and bring them forward to a station of usefulness where their virtues might shine on the world.

Apart from the reference of this beautiful passage 1Ti 5:24-25 to the ministry, it contains truth important to all:

(1) The character of many wicked people is now clearly known. No one has any doubt of it. Their deeds have gone before them, and are recorded in the books that will be open at the judgment. They might even now be judged without the formality of appearing there, and the universe would acquiesce in the sentence of condemnation.

\caps1 (2) t\caps0 he character of many wicked people is concealed. They hide their plans. They are practicing secret iniquity. They do not mean that the world shall know what they are. More than half the real depravity of the world is thus concealed from human view, and in regard to more than half the race who are going up to the judgment there is an entire mistake as to their real character. If all the secret wickedness of the earth were disclosed, no one would have any doubt about the doctrine of human depravity.

\caps1 (3) t\caps0 here is a process steadily going forward for bringing out the real character of people, and showing what they are. This process consists, first, in the arrangements of Providence for developing their character here. Many a man, who was supposed to be virtuous, is shown, by some sudden trial, to have been all along a villain at heart. Many a minister of the gospel, a lawyer, a physician, an officer in a bank, a merchant, whose character was supposed to stand fair, has been suffered to fall into open sin, that he might develope the long-cherished secret depravity of his soul. Secondly, the process will be completed on the final trial. Then nothing will be concealed. Every man will been seen as he is. All they whose characters were understood to be wicked here, will be seen then also to be wicked, and many who were supposed on earth to have a good character, will be seen there to have been hollow-hearted and base hypocrites.

\caps1 (4) e\caps0 very man in the last day will be judged according to his real character. No one, however successful he may have been here, can hope to practice a deception on his final Judge.

\caps1 (5) t\caps0 here is a fitness and propriety in the fact that there will be a final judgment. Indeed, there must be such a judgment, in order that God may be just. The characters of people are not fully developed here. The process is not completed. Many are taken away before their schemes of iniquity are accomplished, and before their real characters are understood. If they were to live long enough on the earth, their characters would be ultimately developed here, but the divine arrangement is, that man shall not live long here, and the development, therefore, must be in the future world.

\caps1 (6) t\caps0 he modest, the retiring, the humble, and those here unknown, will not be overlooked in the last great day. There is much good, as there is much evil in the world, that is now concealed. There are many plans of benevolence formed which they who formed them are not permitted to complete; many desires of benefiting others are cherished which there are no means of gratifying; many a deed of kindness is performed which is not blazoned abroad to the world; and many a wish is entertained for the progress of virtue, the freedom of the enslaved, the relief of the oppressed, and the salvation of the world, which can find expression only in prayer. We are not to suppose then that all that is concealed and unknown in the world is evil.

\caps1 (7) t\caps0 here will be amazing developments in the last great day; and as it will then be seen in the revelations of the secret deeds of evil that human nature is corrupt, so it will be seen that there was much more good in the world than was commonly supposed. As a large portion of the wickedness of the earth is concealed, so, from the necessity of the case, it is true that no small portion of the goodness on earth is hidden. Wickedness conceals itself from shame, from a desire better to effect its purposes, from the dread of punishment; goodness, from its modesty, its retiring nature, and from the want of an opportunity of acting out its desires; but whatever may have been the cause of the concealment, in all cases all will be made known on the final trial - to the shame and confusion of the one class; to the joy and triumph of the other.

Poole: 1Ti 5:9

Let not a widow be taken, into the number under threescore years old what number he meaneth is very doubtful, whether he means the number of deaconesses, or the number of such as should receive alms from the church. Those who translate katalegesyw here chosen seem to favour the former. They say, that in the primitive church there being a want of hospials and public places for the reception of people deceased in their estates, &c., they chose some old widows to take care of the poorer sort of women when they were sick, and these also were themselves maintained by the church, and served the church in that charitable employment. Whether this number, or the more general number of widows relieved by the church, be meant, the caution of their age was very prudent:

1. Because younger widows could work for their living, and needed not to burden the church.

2. Because under those years they probably might marry again, and so become useless to the church.

3. Because after those years there could be no great fear of scandal from their wantonness and incontinency.

Having been the wife of one man: this condition seems harder to be understood; for though in former times, amongst the Jews and pagans, men were allowed more wives than one at the same time, yet no laws ever allowed the woman liberty of more husbands.

2. To understand it of women that had not been twice married, their first husbands being dead, seems hard, no law of God forbidding the second marriages of men and women successively.

3. Some therefore rather understand it of such widows as were become wives to second husbands, the first not being dead, but parted from them legally, either through their own fault, or through their voluntary desertion.

This the apostle seems to forbid, to avoid reproach and scandal to the church.

Poole: 1Ti 5:10

Well reported of for good works if she be a person of repute for actions concerning others which are consonant to the will and commandment of God.

If she have brought up children well, in the nurture and admonition of the Lord.

If she have lodged strangers if when persons that are Christians have come from other places, either driven from them, or upon their occasion, and could not amongst pagans find a convenient inn, her house have been open to them.

If she have washed the saints’ feet if she have been ready to do the meanest offices for the servants of God, of which this washing of feet was one in great use in those hot countries, where they had not the benefit of shoes, either to cool, or refresh, or cleanse them.

If she have relieved the afflicted if to her ability she have relieved such as have been in any kind of distress.

If she have diligently followed every good work if though it may be she have not had ability, or opportunity, to do all the good works she would, yet she have diligently followed them, doing what she could; — let such a one be put into the catalogue of those whom the church will relieve, and honour, and employ.

Poole: 1Ti 5:11

But the younger widows refuse: by the younger widows the apostle seems (by the last words of this verse) not to mean those that were under threescore, but the younger sort of widows, not past child-bearing; he would not have those (that is, being under no extraordinary circumstances of sickness, or lameness, or the want of their senses) be maintained at the charge of the church, because they were able to labour; nor yet to be taken into any employment relating to the church.

For when they have begun to wax wanton against Christ katastrhniaswsi tou cristou . How the Vulgar Latin comes to translate this, wax wanton in Christ, I neither understand whether with respect to grammar or sense. Erasmus translates the verb, when they have committed whoredom; but Rev 18:9 confuteth this sense, where we translate it, lived deliciously, (being without the preposition kata ), which certainly better expresseth the sense, as also doth our translation, wax wanton; it properly signifies either the lustiness, or the headstrong temper, of beasts, that wax fat.

Against Christ is against the rule of the gospel, and their profession of Christ; or they disdain the office of serving the saints, as too mean, and laborious, and sin against Christ, in whose name, and for whose glory, and to whose members, the service was to be performed. And then

they will marry and so put themselves into an incapacity to serve the church in the place of widows.

Poole: 1Ti 5:12

This sentence is not without its difficulties: here are two questions:

1. What is meant by krima , which we both here and elsewhere translate damnation

2. How they cast off their first faith

Many think the Greek word by us translated damnation, ought to have had a softer sense, it being certainly capable of it. Some think it signifies here no more than guilt, or a blot; others, a public infamy; others, the judgment of good men against them. But it may be we cannot so well determine this without understanding what is meant by

their first faith which they are here said to have cast off: by which some understand their profession of Christianity; others, their promise or engagement to the church, not to marry. The latter sense supposeth that all those widows that were taken into the ministry of the church before mentioned, promised that they would keep themselves unmarried, which is a most groundless supposition. I do rather think that by their first faith, he means their first or former profession of Christianity; which was a crime that did expose them not only to the judgment and censure of sober Christians, but to eternal damnation. I shall offer my own sense of this text thus: it is certain these Christians were lilies among thorns, a small handful amongst a far greater number of pagans; and it is not improbable, that some younger widows, out of a desire to marry, might marry to pagans, and be by them tempted to apostacy from the Christian profession; upon which the apostle orders, that none under sixty years of age should be henceforth taken into the ministry of the church, lest doing such a thing when they were under that character, it should be a greater scandal. This seems the more probable from 1Ti 5:15 , where the apostle adds, for some are already turned aside after Satan.

Poole: 1Ti 5:13

The apostle here gives some other reasons, why he would not have widows too young taken into the ministry of the church.

And withal they learn to be idle, wandering about from house to house they being young, and having no business at home, nor any husbands to conduct and govern them, are subject to be gadding up and down;

and not only idle, but tattlers also and to be tattling idly and impertinently, and that not only of their own, but others’ concerns;

and busybodies interesting themselves in the matters of other persons and families;

speaking things which they ought not and in the multitude of words, folly being never wanting, they are prone to speak things which they ought not: from whence we may deserve, that nothing more becometh Christians than a gravity and composedness of behaviour and speech, a government of their tongues, and considering aforehand well what they speak.

Poole: 1Ti 5:14

I will therefore that the younger women marry: I will, here, must not be interpreted into an absolute precept, (for the apostle would never have made that necessary by his precept which God had left indifferent), but in a limited sense, viz. if they have not the gift of continency, if they cannot restrain themselves from such scandalous courses, let them marry;

bear children and not only bring forth children, but take care of their education;

guide the house and take care of the government of families within doors (which is the woman’ s proper province);

give none occasion to the adversary to speak reproachfully and give no occasion to Jews or pagans (the adversaries of Christian religion) to speak of the church, or any particular members of it, reproachfully, as living beneath the rules of morality and decency.

Poole: 1Ti 5:15-16

Ver. 15,16. We have scandals enough already, we had need take as good heed as we can that we have no more; some young women already are apostatized (and, possibly, for the sake or by the occasion of such marriages) to Judaism or paganism; or, it may be, to a loose and lewd course of life, not suiting the profession of Christianity.

If any man or woman that believeth have widows if any men or women that are Christians have any widows that are nearly related to them, if themselves be able,

let them relieve them, and let not the church be charged and not turn off that natural duty which they owe to their parents, or near relations, to relieve them, to the church, which hath others enough to look after, and upon which there lies only a moral and Christian obligation.

That it may relieve them that are widows indeed that so the alms of the church may go to relieve those only who are perfectly desolate, having neither husbands nor any other near relations to provide for them.

Poole: 1Ti 5:17

Who these elders are here intended hath been a great question: it is plain they are not such only as are preachers. They are such as are,

worthy of double honour The learned Mr. Pool, in his Latin Synopsis, giveth us an acconut of the most opinions about it:

1. Some judging them some of the elder sort of the members of the church, joining with the ministers in the government of the church, but not meddling with preaching, or administering sacraments.

2. Some judging by elders here are meant such as had been ministers, but being aged were superannnuated.

3. Others understanding by it the civil magistrates; which seemeth of all other opinions least probable, because at this time there were no such members of the Christian church.

4. Others think that deacons are here by that term understood, who being church officers have the name of elders given to them.

5. Others understand by elders the ordinary pastors of churches, that resided with their flocks, in opposition to apostles and evangelists: this seemeth less probable, because, there were no such in the primitive church but did labour in the word and doctrine.

6. Others think that some such are meant, as were not so fit for preaching, but yet administered the sacraments, prayed with the church, and privately admonished exorbitant members; but we shall want a good proof, either from Scripture or other authority, of any such officers in the primitive church.

I shall not determine which of these opinions is rightest, but leave the reader this own judgment. Whoever are here meant by elders are declared worthy of double honour; by which is understood either abundant honour, or else (as some say) respect and reverence, and also maintenance.

Especially they who labour in the word and doctrine but especially such as take pains in preaching the gospel.

Poole: 1Ti 5:18

This verse maketh it evident that maintenance is part of the double honour that is due to such as labour in the word and doctrine in the first place: and not to them alone, but to any such as are employed in the rule and government of the church. The apostle had made use of Deu 25:4 to the same purpose, 1Co 9:9 : neither of these texts conclude the duty of elders to take maintenance, but the duty of those who are members of churches to give it them, which they may refuse, as Paul himself did, if either the people’ s or minister’ s circumstances call for or will allow such a thing.

Poole: 1Ti 5:19

Against an elder whether an elder in years or in office, though the latter being the persons formerly spoken of, seen here principally intended.

Recieve not an accusation, but before two or three witnesses that is, not to proceed to any judicial inquiry upon it, Deu 17:6 . This was a law concerning all elders or younger persons, especially in capital causes, but the apostle willeth this to be more specially observed as to officers in the church, whose faithful discharge of their trusts usually more exposeth them to people’ s querulous tongues.

Poole: 1Ti 5:20

Them that sin that is, that sin publicly and scandalously, so as others have taken notice of it.

Rebuke before all rebuke not privately, by a ministerial correption, but by a public ecclesiastical correption before the whole church.

That others also may fear that the salve may answer the sore, and the plaster be as broad as the wound; and that others may be afraid to do the like. This end of the punishment agreeth with that mentioned Deu 13:11 .

Poole: 1Ti 5:21

I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things: by these things may be understood the whole of what went before, or what followeth. I judge it most proper to refer it to all the precepts foregoing in this Epistle, which evidenceth them to be things which he had received from the Lord, not what he directed without any express notice of the will of God as to them. This is evident by his grave and severe charge to Timothy to observe them, for he chargeth him to observe them as in the presence of God and Christ, and calleth the good angels to be witnesses, both of his faithfidness, in giving him this charge, and of Timothy’ s faithfulness or unfaithfulness, according as he should observe or neglect the things given him in charge: he calls the angels elect unquestionably in opposition to the evil and reprobate angels.

Without preferring one before another, doing nothing by partiality: he requires the doing of them without respect to any persons, rich or poor, friends or foes; partiality no way becoming a judge in any cause, who ought to hold the balance even, not inclining it any way, but judging things and not persons. Some of the things before mentioned may seem of too minute a consideration for the apostle to lay such a stress upon, or God to give him particular direction in; but the things are not so much to be considered as the end of the precepts, which was the upholding the true honour and reputation of the church, which is a very great thing; and supposing the things given in charge to have any tendency of that nature, they must not be judged small.

Poole: 1Ti 5:22

By Lay hands suddenly on no man is certainly, to be understood: Do thou suddenly set no man apart to any ecclesiastical employment. Laying on of hands was but an external ceremony used in blessing, Gen 48:14,15 , and in the conferring of power upon persons. Num 27:18 Deu 34:9 . In the New Testament, we find this rite used: in prayer upon healing the sick, Mar 16:18 Act 28:8 ; in blessing, Mar 10:16 ; in conferring the gifts of the Holy Ghost, Act 19:6 ; in ordination, or setting persons apart to some ecclesiastical employment, 1Ti 4:14 Act 6:6 ; and being so used, it is sometimes put for the whole action. This the apostle forbids Timothy to do suddenly, that is, without a first proof of the person’ s fitness for his work, 1Ti 3:10 , both with respect to his knowledge, and to his holiness of conversation.

Neither be partaker of other men’ s sins: this participation of other men’ s sin ought to be taken heed of in the whole course of our conversation, but it seemeth here to be especially forbidden with reference to what was before spoken of, viz. the setting men apart for or putting them into any ecclesiastical employment; he who puts into the ministry any erroneous or ignorant persons, or any persons of a lewd conversation, makes himself guilty of all the harm they do, if he hath not first taken a due and reasonable proof of them, but hath laid hands upon them suddenly. Amongst other ways by which we interest ourselves in others’ guilt, one is, by not hindering it, having power so to do. He, or they, whom it lies upon to admit, or not admit, men into the ministry, have a power to refuse them in case upon proof of them they do not find them apt to teach, or fit for the ministration they are to undertake, or such for holiness of life as God requireth: God by his word declaring what such persons ought to be, and commanding him or them first to prove such persons, and to lay hands on none suddenly, hath invested him or them with such a power, of which man cannot deprive them.

Keep thyself pure: the purity here mentioned, is comprehensive of that chastity which some would have the word here signify, but it is most reasonable to understand it here with relation to what went before, viz. partaking of other men’ s sins; If thou canst not keep the church pure, but ignorant or erroneous persons, or sots, will get into the church, yet let them not get in through thy hands,

keep thyself pure

Poole: 1Ti 5:23

Drink no longer water not wholly, as many did in those countries, and Timothy probably did, not because he was not able to buy wine, but religiously, as a piece of discipline to keep under the flesh.

But use a little wine but mix some wine with the water.

For thy stomach’ s sake to help thy digestion.

And thine often infirmities in regard of thy weakness and frequent infirmities.

Poole: 1Ti 5:24

The sense of this verse depends upon the term krisin , which we translate judgment it being doubtful whether it is to be understood of the judgment of God, or the judgment of men in ecclesiastical judicatories. If we understand the words of the judgment of God, the sense is this: Some men’ s sins are punished in this life, before their persons come before God’ s judgment-seat; others are more private and concealed, the punishment of which follows after. But this interpretation must suppose Paul here to run into another argument, differing from what he had before spoken upon, which though it be not unusual with the apostle, yet there being no need we should say he doth so in this place, I rather incline to think, that by judgment is in this place meant the judgement of the church, as to persons fit to be trusted with any part of the ministry of it: Some men (saith the apostle) are open, lewd, scandalous persons, whose erroneousness, or sottish life, hath been manifest before they offer themselves to the church’ s judgment, to be put into the office of elders or deacons; concerning these thy way is plain, admit them not. Others discover not the erroneousness of their principles, nor the impetuousness of their lusts, before they have obtained what they aim at, and are got into office; for these, they must fall under thy judgment, when they do discover what they are, and turn them out again.

Poole: 1Ti 5:25

In like manner some men’ s holy life and conversation hath been so evident, that there needs little judgment concerning them; and for others, under a due government they cannot be long concealed, but by thy due management of and vigilance in thy office they will soon be discovered, by their publishing their erroneous principles, and the breaking out of their lusts into enormous acts, so as they will soon fall under thy censure. Or else thus: The good works of some whose life hath not been so exemplary, but yet such as in charity thou mayst judge them to have the root of the matter in them, (if thou be not mistaken), cannot be long hid, so as thou shalt soon see what they are, and accordingly know how to behave thyself to them. Thus I should choose rather to interpret this text than concerning the judgment of God, who sometimes rewards good works presently, and always rewards them certainly, either in this life or that which is come.

PBC: 1Ti 5:17

See GG: 19,36 September 4, 2004

PBC: 1Ti 5:19

See GG: 19,37 September 11, 2004

Haydock: 1Ti 5:9

Not under threescore years of age. Some think he speaks only of such a widow as was placed over all the rest: but the common exposition is of all such widows as were maintained in that manner, who made a vow of chastity, who assisted the ministers of the Church in looking to the poor, and in the administering baptism to women. ---

Who hath been the wife of one husband; i.e. hath never been married but once. (Witham)

Haydock: 1Ti 5:11

As for the younger widows, [4] admit them not into that number; for when they have grown wanton in Christ, which may signify in the Church of Christ, or as others translate, against Christ; when they have been nourished in plenty, indulging their appetite in eating and drinking, in company and conversation, in private familiarities, and even sometimes in sacrilegious fornications against Christ and their vows, they are for marrying again. See St. Jerome. (Witham)

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[BIBLIOGRAPHY]

Cum luxuriatæ fuerint in Christo, Greek: otan gar katastreniasosi tou Christou. See Apocalypse xviii. 7, 9. It is a metaphor from horses not to be governed. See St. Jerome, Ep. ad Ageruchiam. tom. iv. part 2. p. 741. Greek: tou Christou, i.e. contra Christum, says Erasmus and Arius Montanus. In injuriam viri sui Christi, says St. Jerome.

Haydock: 1Ti 5:12

Having, or incurring and making themselves liable to damnation, by a breach of their first faith, their vow or promise, (Witham) by which they had engaged themselves to Christ. (Challoner)

Haydock: 1Ti 5:13

Idle, &c. He shews by what steps they fall. Neglecting their prayers, they give themselves to idleness; they go about visiting from house to house; they are carried away with curiosity to hear what passes, and speak what they ought not of their neighbour's faults. (Witham) ---

The young widow that bears a resemblance with this portrait, is not less to be lamented on her own account than feared and shunned on account of others.

Haydock: 1Ti 5:14

The younger [5] (widows) should marry. They who understand this of a command or exhortation to all widows to marry, make St. Paul contradict himself, and the advice he gave to widows 1 Corinthians vii. where he says, (ver. 40.) She (the widow) will be happy if she so remain according to my counsel; and when it is there said, I would have all to be as myself. [See the notes on those places.] He can therefore only mean such young widows, of whom he is speaking, that are like to do worse. Thus it is expounded by St. Jerome to Sabina:[6] "Let her rather take a husband than the devil." And in another epistle, to Ageruchia: "It is better to take a second husband than many adulterers." St. John Chrysostom[7] on this verse: I will, or would have such to marry, because they themselves will do it. See also St. Augustine,[8] de Bono viduitatis, chap. viii. (Witham)

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[BIBLIOGRAPHY]

Volo juniores nubere, Greek: boulomai neoteras gamein.

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[BIBLIOGRAPHY]

St. Jerome, (Ep. ad Sabinam, tom. iv. part. 2. p. 669.) maritum potius accipiat quam diabolum. The same author, (Ep. ad Ageruchiam. p. 741.) multo tolerabilius habere secundum virum, quam plures adulteros.

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[BIBLIOGRAPHY]

St. John Chrysostom, ( Greek: log. ie. p. 311.) Greek: boulomai, epeide autai boulontai.

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[BIBLIOGRAPHY]

St. Augustine, (de bono viduitatis, chap. viii.) nubant antequam Deo voveant, quod nisi reddant, jure damnantur. And in Psalm lxxv. Quid est primam fidem irritam fecerunt? voverunt et non reddiderunt. And again St. Augustine, Non sitis pigri ad vovendum. Non enim viribus vestris implebitis: deficietes, si de vobis præsumitis, si autem de illo cui vovistis, vovete, securi reddetis.

Haydock: 1Ti 5:15

For some are already turned aside after Satan, by breaking the vows they had made. "Yet it does not follow, (says St. Augustine in the same place [de Bono viduitatis, chap. viii.]) that they who abstain not from such sins may marry after their vows. They might indeed marry before they vowed; but this being done, unless they keep them they justly incur damnation." "Why is it, (says he again, on Psalm. lxxv.) they made void their first faith? but that they made vows, and kept them not. But let not this (says he) make you abstain from such vows, for you are not to comply with them by your own strength; you will fall, if you presume on yourselves; but if you confide in him to whom you made these vows, you will securely comply with them." How different was the doctrine and practice of the first and chief of the late pretended reformers, who were many of them apostates after such vows? (Witham)

Haydock: 1Ti 5:17-18

The priests, or ancient ministers, (i.e. bishops, priests, &c.) deserve a double honour; i.e. to be more liberally supplied and maintained by the flock, especially when they labour in preaching the word. ---

Thou shalt not muzzle, &c. See 1 Corinthians ix. 9. (Witham) ---

It is the obligation of the faithful to provide a decent maintenance for their pastors, and the duty of pastors to be content with little. Happy the church where there is no further difference found than between the liberality of the former and the disinterestedness of the latter!

Haydock: 1Ti 5:19

Against a priest. The word presbyter[9] is commonly here expounded of bishops and priests; though St. John Chrysostom understands it of men advanced in age. ---

Receive not an accusation; i.e. do not sit as judge, nor hearken to such information. (Witham)

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[BIBLIOGRAPHY]

Adversus presbyterum, Greek: kata presbuterou. And St. John Chrysostom, (p. 313.) Greek: ten elikian.

Haydock: 1Ti 5:20

Them that sin, so as to be public criminals, &c. (Witham)

Haydock: 1Ti 5:21

Without prejudice [10] for or against any one, not declining to either side, holding the scales of justice equally. (Witham)

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[BIBLIOGRAPHY]

Sine prזjudicio, Greek: choris prokrimatos.

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Haydock: 1Ti 5:22

Impose not hands lightly upon any man, in promoting him to be a minister of God by the sacrament of orders, unless he be duly qualified. ---

Neither in this be partaker of other men's sins, as they make themselves who ordain others rashly. (Witham)

Haydock: 1Ti 5:24-25

Some men's sins are manifest, &c. These two verses seem connected with the admonition before given, as to ordaining ministers, some men's sins and evil life being so manifest, that they are certain to be rejected. ---

And some men they follow after: they appear not till after a trial and examination. ---

In like manner also good deeds, and good lives of some men, are so manifest, that they are easily admitted. And such as are otherwise, (that is, when they are desirous to conceal their virtues) they cannot be hidden: by an examination and trial they will appear. (Witham) ---

This refers to what he had said before, that he ought not easily to ordain others, but pass his judgment with scrutiny and impartiality. But there are some whom the public voice already condemns; their crimes are manifest: and there are others, though bad, whose crimes cannot be proved without examination. (Calmet) ---

St. Basil thinks it refers to the general judgment. Many both good and bad actions are at present manifest: others shall not be known till the day of judgment. Hypocrites are reserved to be judged by the Lord, as we cannot pronounce upon their actions. (St. Basil, lib. de Virgin.)

Gill: 1Ti 5:9

Let not a widow be taken into the number,.... That is, of widows, to be maintained by the church; though some choose to understand these words of the number of such who were made deaconesses, and had the care of the poor widows of the church committed to them; and so the Arabic version renders it, "if a widow be chosen a deaconess"; but the former sense is best, for it appears from 1Ti 5:1 that the apostle is still speaking of widows to be relieved: now such were not to be taken under the church's care for relief, under threescore years old: for under this age it might be supposed they would marry, and so not be desolate, but would have husbands to provide for them; or they might be capable of labour, and so of taking care of themselves. The age of sixty years was by the Jews ^x reckoned זקנה, "old age", but not under.

Having been the wife of one man; that is, at one time; for second marriages are not hereby condemned, for this would be to condemn what the apostle elsewhere allows, Rom 7:2. Nor is the sense only, that she should be one who never had more husbands than one at once; for this was not usual for women to have more husbands than one, even where polygamy obtained, or where men had more wives than one: this rather therefore is to be understood of one who had never put away her husband, and married another, which was sometimes done among the Jews; see Mar 10:12, and this being a scandalous practice, the apostle was willing to put a mark of infamy upon it, and exclude such persons who had been guilty of it from the number of widows relieved by the church.

Gill: 1Ti 5:10

Well reported of for good works,.... Both by the members of the church, and by them that were without:

particularly if she have brought up children; that is, "well", as the Arabic version adds; in the nurture and admonition of the Lord; commanding them, as Abraham did, to keep the way of the Lord, and to do justice and judgment; training them up in the paths of religion and virtue, from which they will not so easily depart when grown up.

If she have lodged strangers; as Abraham and Lot did, who entertained angels unawares: this may be understood of strangers in common, but especially of the brethren, ministers, and others, who came from distant parts, and travelled about to spread the Gospel of Christ. The ^y Jews say many things בכבוד אכסניא, "in honour of hospitality" or entertaining of strangers, especially of receiving into their houses the disciples of the wise men, and giving them food and drink, and the use of their goods; this was what gave persons a very great character with them, and highly recommended them.

If she have washed the saints' feet; which was usual in those hot countries, where they wore sandals only, partly for refreshment, and partly for the removal of dust and filth, contracted in walking; instances of this we have in several places of Scripture, Gen 18:4. It was such a common piece of civility, that our Lord complains of the neglect of it towards him, Luk 7:44. It was what he did to his own disciples, and in so doing set them an example of what they should do to one another, Joh 13:14 and being a mean and low office, and which very likely was done by the servants of the house; the sense may be, if she has condescended to do the meanest office for the saints.

If she have relieved the afflicted; either in body, with her purse; or in mind, by visiting them, and speaking comfortably to them: in general,

if she have diligently followed every good work; not only have done good works at certain times, but has followed that which is good; has closely pursued it, and that with great eagerness and diligence; has been constant and indefatigable in the performance of it.

Gill: 1Ti 5:11

But the younger widows refuse,.... To admit them into the number of widows relieved by the church; partly because they are fit for labour, and so can take care of themselves; and partly because they may marry, as the apostle afterwards advises they should, and so would have husbands to take care of them:

for when they have begun to wax wanton against Christ; that is, being at ease, and without labour, live a wanton, loose, and licentious life, and in carnal lusts and pleasures, contrary to the commands of Christ, and to the reproach and dishonour of his name:

they will marry; not that it would be criminal for them to marry, or that second marriages are unlawful; for the apostle afterwards signifies that it was right, fit, and proper that such should marry; but his sense is, that marriage being the effect of wantonness, would not be so honourable in them, and especially after they had made application to the church for relief, and had declared themselves widows indeed, and desolate, and such as trusted in God, and gave themselves up to supplication and prayer; wherefore it would be much better for them, and more to the credit of religion, to marry first, than afterwards and it would be best not to apply at all to the church; and if they should, it would be most advisable to reject them for the said reasons.

Gill: 1Ti 5:12-13

And withal they learn to be idle,.... Being at ease, and without labour, living at the expense of the church: "wandering about from house to house"; having nothing else to do: such an one is what the Jews ^z call אלמנה שובבית, "the gadding widow"; who, as the gloss says,

"goes about and visits her neighbours continually; and these are they that corrupt the world.''

Of this sort of women must the Jews be understood, when they say ^a, it is one of the properties of them to be יוצאניות "going out", or gadding abroad, as Dinah did; and that it is another to be דבריות, "talkative", which agrees with what follows:

and not only idle, but tattlers also; full of talk, who have always some news to tell, or report to make of the affairs of this, or the other person, or family:

and busy bodies; in the matters of other persons, which do not concern them:

speaking things which they ought not; which either are not true, and, if they are, are not to be spoken of, and carried from place to place: this is a very great inconvenience, the apostle observes, arising from the admission of such young widows to be relieved and maintained at the church's charge.

Gill: 1Ti 5:14

I will therefore that the younger women marry,.... Or "the younger" widows rather; and so some copies read; for this is not the apostle's advice to young women in general, though it will suit with them, but with younger widows in particular, of whom he is speaking:

bear children; and bring them forth, and feed, and nourish them, and bring them up in a religious way:

guide the house; manage domestic affairs, direct, order, or do what is proper to be done for the good of the family; which is much more commendable than to throw themselves upon the church, and live an idle and wanton life, and after that marry: and so

give none occasion to the adversary to speak reproachfully; that is, either that Satan, the grand adversary of the saints, might have no opportunity to reproach them, and cast in their teeth their unbecoming walk, or accuse them before the throne; or that any enemy of the Christian religion might have no room nor reason to speak evilly of Christ, his Gospel, truths, and ordinances, on account of the disorderly conversation of any that profess his name; or that the ο αντικειμενος, the great opposer of Christ, the man of sin, and son of perdition, even antichrist, 2Th 2:4, might have no handle from hence to speak reproachfully of marriage, and forbid it, under a pretence of sanctity, as 1Ti 4:3.

Gill: 1Ti 5:15

For some are already turned aside after Satan. Meaning some of those younger widows, whom the apostle knew, and had observed to have departed from the faith they first professed, and turned their backs on Christ, and gave themselves up to carnal lusts and pleasures, and an idle and impure life and conversation, walked according to the course of this world, and the prince of it, by whom they were led captive at his will; for so everyone that apostatizes from a profession of Christ, and follows either false teachers, and their doctrines, as the Gnostics, that condemned marriage, or any sinful and impure way of life, may be said to turn aside after Satan; and as that apostle knew this to be fact, from his own observation, he therefore gives the above advice.

Gill: 1Ti 5:16

If any man or woman that believeth have widows,.... That is, if any member of a church, whether a brother or a sister, have mothers or grandmothers, or any near relations widows, in mean circumstances, and incapable of taking care of themselves:

let them relieve them; out of their own substance; which is what the apostle before calls showing piety at home, and requiting their own parents:

and let not the church be charged; or burdened with the maintenance of them:

that it may relieve them that are widows indeed; that the church may be in a better capacity, its stock not being expended on others, to supply the wants of those who are really widows; who have neither husbands, nor children, nor any relations, to provide for them; nor anything in the world to support themselves with.

Gill: 1Ti 5:17

Let the elders that rule well,.... By whom are meant not elders in age; though such ought to be honoured and respected, and to have a proper maintenance either from their children or the church, when reduced, and incapable of helping themselves; but then this is what should be done to all such persons, whereas the elders here are particularly described as good rulers and labourers in the word and doctrine; besides, elders in age are taken notice of before; nor are civil magistrates intended, such as were called the elders of Israel; for though such as discharge their office well are worthy of honour, yet it does not belong to any of them to labour in preaching the doctrine of the Gospel: nor are deacons designed, for they are never called elders in Scripture; nor is their work ruling, but serving of tables; nor does the ministry of the word belong to them as such; nor is any maintenance allowed them from the church on account of their office: nor are lay elders meant, who rule, but teach not; since there are no such officers appointed in the churches of Christ; whose only officers are bishops or elders and deacons: wherefore the qualifications such are only given in a preceding chapter. There are no other that rule in churches, but such who also speak to them the word of God; wherefore by him that rules, and the labourer in word and doctrine, are not meant two distinct orders, but different persons of the same order; some of these ruling well, but do not take so much pains in the ministry of the word; while others of them both rule well and labour in the word, and who are to be reckoned deserving of the honour hereafter mentioned. These are called "elders", because they are commonly chosen out of the senior members of the churches, though not always, Timothy is an exception to this; and because of their senile gravity and prudence, which were necessary in them: and they may be said to "rule", because they are set in the highest place in the church, and over others in the Lord, who are to submit themselves to them, and obey them. Christ's church is a kingdom, he is King of it, and his ministering servants are rulers under him; and who rule "well" when they rule not with force and cruelty, or lord it over God's heritage; but when they govern according to the laws which Christ the King and lawgiver has prescribed; when they explain and enforce those laws, and show them to the people, and see that they are put in execution and when they discharge this part of their work with diligence and prudence. Now let such be

counted worthy of double honour; which some understand of honour in this world, and in the world to come, and which they have; they are honoured now by Christ, though reproached by the world, by being called unto, qualified for, and succeeded in the work of the ministry; and when they have faithfully discharged it, they will be honoured by him hereafter, and be introduced into his joy with commendation, and shine as the stars for ever and ever. But rather this is to be understood both of that outward respect that is to be shown them by words and actions; and of a sufficient maintenance that is to be provided for them; in which sense the word "honour" is used in this chapter before; See Gill on 1Ti 5:3, and some think that the comparison is between the widows before mentioned, and these elders; that if poor widows in the church are to be honoured and maintained, then much more the officers of it; these are worthy of more honour, even of double honour, or, a larger and a more honourable main tenant: and indeed this seems to be the meaning of the word "double" when used both in an ill and in a good sense; see Rev 18:6 and is an allusion to the firstborn among the Jews, who was to have a double portion of his father's goods, Deu 21:17 and so may here signify, that the ministers of the Gospel ought not to have a short and scanty, but a large and honourable maintenance.

Especially they who labour in the word and doctrine; which lies in a constant reading of the Scriptures, the word of God, and diligently searching into them, and comparing them together, in order to find out the mind and will of God in them; in a daily meditation upon them, and study of them; and in frequent and fervent wrestling with God, or prayer to him, to give an understanding of them; and in endeavouring to find out the sense of difficult passages, which are hard to be understood; and in providing for the different cases and circumstances of hearers, that everyone may have a portion; and in the choice of apt and proper words to express truth in, to the capacities of all: this is labouring in the word in private; besides which there is labouring in doctrine, in public; in preaching the Gospel constantly, boldly, and faithfully; in holding it fast against all opposition, and in defending it by argument, both by word and writing. The phrase seems to be Jewish, a like one is often to be met with in Jewish writings: Rabbenu was sitting לעי באורייתא,

""and labouring in the law" before the congregation of the Babylonians at Tzippore ^b;''

and again ^c,

"R. Jonah gave tithes to R. Acha bar Alia, not because he was a priest, but because he לעי באוריתא, "laboured in the law";''

and they say ^d,

"there is no greater reward for a man in the world, as for him דלעי באוריתא, "who labours in the law";''

hence we read ^e of עמל תורה, "the labour of the law", which they say the mouth is made for, and of labourers in the law ^f; and such persons they judged worthy of the greatest respect, and to be preferred to others. For, they say ^g,

"if a congregation is obliged to give a salary to a doctor (or ruler of the synagogue), and to a minister of the congregation, and it is not in their power to give to both; if the ruler is a famous man, and great in the law, and expert in doctrine, he is to be preferred, but if not the minister of the congregation is to be preferred.''

Gill: 1Ti 5:18

In Deu 25:4

thou shalt not muzzle the ox that treadeth out the corn; See Gill on 1Co 9:9. See Gill on 1Co 9:10. The ox, for its strength and labour, is a fit emblem of a Gospel minister; and its treading the corn out of the husk and ear aptly represents the beating out, as it were, of Gospel truths, by the ministers of it, their making the doctrines of the Gospel clear, plain, and evident to the understandings of men; wherefore, as the ox was not muzzled when it trod out the corn, but might freely and largely feed upon it, so such who labour in the preaching of the Gospel ought to have a sufficient and competent maintenance: for which purpose this citation is made, as also the following:

and the labourer is worthy of his reward; which seems to be taken from Luk 10:7 which Gospel was now written, and in the hands of the apostle; who here, by two testimonies, the one from Moses, and the other from Christ, supports the right of the honourable maintenance of the ministers of the Gospel.

Gill: 1Ti 5:19

Against an elder receive not an accusation,.... A charge of any crime:

but before two or three witnesses; good sufficient ones, who are capable of well attesting the fact: a charge against a pastor of a church is not to be easily received; it should not be listened to privately, unless it clearly appears by such a number of witnesses; nor should it be brought publicly before the church, until it is privately and previously proved, by a sufficient number of credible witnesses, that it is really fact. The sense is, not that judgment shall not pass against him but by such a number of witnesses, or that the evidence upon his trial shall consist of such a number; for this is no other than what ought to be in the case of a private member, and of every man, according to Deu 19:15. But the sense is, that the affair of an elder shall not be put upon a trial, much less sentence pass, until it has been privately proved against him, by proper testimonies, beyond all exception; only in such a case, should a church admit a charge against its elder. The reason of this rule is, because of his high office and the honour of the church, which is concerned in his, as well as of religion; for it carries in it some degree of scandal for such a person to be charged, even though he may be cleared; as also because of his many enemies, who through envy, malice, and the instigation of Satan, would be continually pestering the church with charges, could they be easily admitted.

Gill: 1Ti 5:20

Them that sin rebuke before all,.... This the apostle adds to the above rule, to show that he was far from screening wicked ministers, or elders, guilty of flagitious crimes, and gross enormities: for these words, though they may be applied unto, and may hold good of all offenders, that are members of churches; yet they seem chiefly to regard elders, even such who sin, who continue to sin, who live in sin, in some notorious sin or another; which is evident and known, to the great scandal of religion, and dishonour of the Gospel: and so some read the words, "them that sin before all, rebuke"; not only admonish once and again, but degrade them from their office, and withdraw from them, as from other disorderly persons, and cut them off, and cast them out of the church, and that in a public manner; and so the Arabic version renders it, "before the congregation": which was done only in case of notorious offences: and which rule is observed by the Jews, and runs thus ^h;

"a wise man, an elder in wisdom, and so a prince, or the father of the sanhedrim, that sins, they do not excommunicate him (with Niddui) always בפרהסיא, "publicly", unless he does as Jeroboam the son of Nebat and his companions; but when he sins other sins, they chastise him privately.''

The end is,

that others also may fear; that other elders, or other members of the church, or both, may fear to do the same evil things, lest they incur the same censure and punishment: the Syriac version reads, "other men"; and the Arabic version, "the rest of the people". The phrase seems to be taken out of Deu 13:11.

Gill: 1Ti 5:21

I charge thee before God,.... Who sees and knows all things, and is a righteous and most impartial Judge; with whom there is no respect of persons, and in whose place and stead, the judges of the earth, both civil and ecclesiastical, stand; and to whom they are accountable for the judgment they pass on men and things; and in whose house or church Timothy was, whose business he was doing, and which ought to be done, with a view to his glory; wherefore the apostle gives him this solemn charge as in his sight:

and the Lord Jesus Christ: who also is God omniscient; and is Jesus Christ the righteous, the Head of the church, and the Judge of quick and dead; before whose judgment seat all must appear; where there will be no respect of persons, nor any partiality used.

And the elect angels; by whom are meant not some of the angels, the more choice, excellent, and principal among them; as the seven angels in the Apocryha:

"I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.'' (Tobit 12:15)

among whom Raphael is said to be one. But this is a spurious account, and not to be credited; nor was it an ancient tradition of the Jews, that there were seven principal angels; See Gill on Rev 1:4. The Chaldee paraphrase on Gen 11:7 is mistaken by Mr. Mede, where not "seven", but "seventy" angels are spoken of: but here all the good angels are designed, called sometimes the holy angels, and sometimes the angels in heaven; and here, by the Syriac version, "his angels"; either the angels of God, as they are sometimes styled; or the angels of Jesus Christ, being made by him, and being ministers to him, and for him; and also "elect", because chosen to stand in that integrity and holiness, in which they were created; and to enjoy everlasting glory and happiness, while others of the same species were passed by and left to fall from their first estate, and appointed to everlasting wrath and damnation: so that it may be observed that God's election takes place in angels as well as in men; and which flows from the sovereign will and pleasure of God; and was made in Christ, who is their head, and by whom they are confirmed in their happy state; and in which they must be considered in the pure mass, since they never fell; and which may serve to illustrate and confirm the doctrine of election with respect to men. Now before these the apostle charges Timothy; since they are near to the saints, encamp about them, minister unto them, and are concerned for their good; are spectators of their actions, and witnesses of what is done in churches, since they frequently attend the assemblies of the saints, and will descend with Christ, when he comes to judge the world in righteousness: the mention of them in this, charge gives no countenance to the worshipping of angels, since they are not set upon a level with God and Christ; nor is the charge delivered before them as judges, but as witnesses; nor are the words in the form of an oath, but of a charge; the angels are not sworn by, or appealed unto; only in their presence is this solemn charge given; and it may be observed, that even inanimate creatures, the heavens and the earth, are sometimes called upon as witnesses; and besides, it was usual with the Jews to make such kind of obtestations, So Agrippa ⁱ, in his speech to the Jews, exhorting them to fidelity to the Romans, beseeches them by their holy things, και τους ιερους αγγελους του υεου, "and the holy angels of God", and their common country, that is, the good of it, that they would remain steadfast. What is the amount of this charge follows,

that thou observe these things; either all that are contained in the epistle, or more particularly the rules prescribed in this chapter; concerning rebuking members of a different age and sex, providing for poor widows, and taking care of the ministers of the Gospel, and chiefly what regards the discipline of the church with respect to the elders of it; as not to admit an accusation against them, unless it is sufficiently evident, and yet not connive at notorious sinners, but rebuke them publicly; and this charge belongs not only to Timothy, but to the whole church, and to all succeeding ministers and churches in all ages. The manner in which these things are to be observed is,

without preferring one before another; or, as the words may be rendered, "without prejudgment"; that is, without prejudging a case, or determining, before hearing, how it shall be; or as the Syriac version renders it, "in nothing let thy mind be prepossessed"; the sense is, that he should attend to any case that should come before him in the church, without prejudice or prepossession, and hearken to what is said on both sides; and judge impartially, and not in haste, but weigh well and consider the evidence that is given, and then determine as the case appears; so the Arabic version renders it, "without haste", or precipitancy; to which agrees the advice of the men of the great congregation, or Ezra's congregation, who were in his time, and succeeded him; הוו מתונים בדין, "be slow in judgment" ^k, or long at it; that so by strict and close examination, things not known at first may be discovered: and when judgment is passed, it should not be through affection to one party, and disrespect to another; which is called in Scripture a respect of persons, and here a preferring one to another; and which is further explained by adding,

doing nothing by partiality; or by inclining to one side more than to another. A judge should not preponderate to either side, but should hold the balance of justice even, and do nothing to turn the scale one way or another, but as the weight and truth of the evidence direct; and such a rule should be observed in all church affairs.

Gill: 1Ti 5:22

Lay hands suddenly on no man,.... Which is not to be understood of removing censures from off offenders, upon their repentance, which should not be suddenly and hastily done; and which it seems in later times has been done by imposition of hands; but since no such custom obtained in the apostle's time, and a taking off of censures is never in Scripture signified by this phrase, it cannot be intended here; but rather the admission of persons into the work of the ministry, and the installing of them into the office of an or pastor; upon whom, in these early times, hands were laid by the apostles, whereby gifts were conveyed, as on Timothy; See Gill on 1Ti 4:14.

And from this rite this act was so called, as it might be when it was laid aside; just as, with the Jews, an ordination of one of their doctors is called סמיכה, "imposition of hands", though they performed it by words, and not by laying on of hands; which now by them is not judged necessary ^l: and then the sense is, do not hastily and at once admit any person into the sacred work of the ministry, or constitute him an elder, or pastor, over a church of Christ; but let him be first proved, and let it plainly appear, that he has the grace of God in him, and has gifts for public service bestowed on him; that he is sound in faith, and of a good life and conversation; and a man of uprightness and fidelity;

neither be partaker of other men's sins; of any of the members of the church; by doing the same, joining with them therein, or by consenting to them and taking pleasure in them, as done by others; by conniving at them, and not restraining them, nor reproving for them: or rather this refers to rash and hasty ordinations of ministers; and either regards the sins of those who lay hands suddenly on men, and with whom the apostle would not have Timothy join, that he might not be a partner in their sins; or else the sins of those that are ordained, and these, whether before or after their ordination; which such involve themselves in, who either rashly and ignorantly ordain such persons; and much more if they do it, knowing them to be such: and these sins may include both immorality and error; see 2Jo 10,11. Keep thyself pure; not from his own sins, the sin of nature, indwelling sin, and actual transgressions; no man is, or can be pure, from either of these; nor can any man keep himself; Christ only is able to keep them from falling. But the apostle's meaning is, that he should keep himself pure from the sins of others, by not rashly and suddenly admitting any into the ministry; just as the apostle was pure from the blood of all men, by faithfully preaching the Gospel; so he suggests that Timothy would be pure from partaking of other men's sins, by observing a strict discipline in the house of God. Some refer this to chastity of body, in opposition to the sin of uncleanness, which his youthful age and the temptations about him might expose him to the danger of; and which is scandalous and infamous in a minister of the word. Which sense serves to show the connection of the following words, which otherwise seem to stand unconnected.

Gill: 1Ti 5:23

Drink no longer water,.... Though it was commendable in him to keep under his body, as the apostle did, by abstemious living, and not pamper the flesh and encourage the lusts of it, and so preserve purity and chastity; yet it was proper that he should take care of his health, that it was not impaired by too much severity, and so he be incapable of doing the work of the Lord. And it seems by this, that his long and only use of water for his drink had been prejudicial to his health: wherefore the following advice was judged proper:

but use a little wine; some, by "a little wine", understand not the quantity, but the quality of the wine; a thin, small, weak wine, or wine mixed with water; and so the Ethiopic version renders the words, "drink no more simple water", (or water only,) "but mix a little wine"; though rather the quantity is intended, and which is mentioned. Not as though there was any danger of Timothy's running into an excess of drinking; but for the sake of others, lest they should abuse such a direction, to indulge themselves in an excessive way; and chiefly to prevent the scoffs of profane persons; who otherwise would have insinuated that the apostle indulged intemperance and excess: whereas this advice to the use of wine, was not for pleasure, and for the satisfying of the flesh, but for health,

for thy stomach's sake; to help digestion, and to remove the disorders which might attend it: the Ethiopic version renders it, "for the pain of the liver", and "for thy perpetual disease"; which last might be a pain in his head, arising from the disorder of his stomach: the last clause we render,

and thine often infirmities; or weaknesses of body, occasioned by hard studies, frequent ministrations, and indefatigable pains and labours he endured in spreading the Gospel of Christ.

Gill: 1Ti 5:24

Some men's sins are open before hand,.... Some men are such open and notorious sinners, that there is no need of any inquiry about them, or any examination of them; or any witnesses to be called to their character, in order to pass judgment concerning them; they even prevent and supersede any formal process about them. With such persons, the apostle intimates, Timothy could have no difficulty upon him, what to do with them; should they be proposed for the ministry, he would know at once what to do with them; namely, reject them. There would be no danger of his laying hands suddenly on such; for the following phrase,

going before to judgment, is not to be understood of God's judgment, or of the last and future judgment of the great day, but of human judgment: it is true indeed that some men's sins are manifest and barefaced, before that day comes; while others are so private, that they will not be known till that day declares them, and brings to light the hidden things of darkness: and much such a way of speaking is used by the Jews; who say ^m,

"whoever committeth one transgression, (a notorious one,) in this world, it joins to him, "and goes before him" ליום הדין "to the day of judgment".''

But this sense agrees not with the context; and with what propriety soever it may be said, of some men's sins going before to judgment, it cannot be said with any, that others follow after judgment; since at the general judgment, every work, both good and bad, with every secret thing, will be brought into it; and nothing will follow after that: wherefore the next clause,

and some men they follow after; that is, some men's sins follow after, is to be understood of their following after human judgment; or of their appearing in the light after judgment has been passed upon them, which before were hid: and the sense of the whole is this, that the characters of some men are so well known, and it is so plain a case, that they are destitute of the grace of God; have not ministerial gifts; or are unsound in the faith; or are men of immoral lives and conversations; so that there can be no dispute about them, whether they are to be admitted into the ministry of the word or rejected. But there are other persons who may be proposed, whose sins or errors are so private, that they may not be known; and yet may appear afterwards; wherefore it is proper to take time, and not be too hasty, or lay hands suddenly on men.

Gill: 1Ti 5:25

Likewise also the good works of some are manifest before hand,.... The characters of some men, on the other hand, are so fair and bright; and it is so clear a point, that they have received the grace of God in truth; and have a rich furniture for the ministry; and are sound in the doctrine of faith; and are men of such godly lives and conversations, that they prevent any formal inquiry, examination, and judgment; and there can be no difficulty in admitting them at once: and therefore the above rule is not designed for such persons, but to guard against those with whom things do not appear so very clear and manifest:

and they that are otherwise cannot be hid; if they are men of bad principles or practices, they will be discovered in time; for there is nothing hid that shall not be revealed; time will make all things manifest; their errors and sins will break out, and be exposed: and therefore it is right to wait a while, and not to be quick in the reception of them into the Gospel ministry; for otherwise, much mischief may be done to the souls of men, and much dishonour brought on the ways and doctrines of Christ.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ti 5:9

¹ sn This list was an official enrollment, apparently with a formal pledge to continue as a widow and serve the Lord in that way (cf. v. 12). It was either (1) the list of “true widows” who were given support by the church or (2) a smaller group of older women among the supported widows who were qualified for special service (perhaps to orphans, other widows, the sick, etc.). Most commentators understand it to be the former, since a special group is not indicated clearly. See G. W. Knight, Pastoral Epistles, 222-23 for discussion.

² tn Grk “let a widow be enrolled if she has reached not less than sixty years.”

³ tn Or “a woman married only once,” “was devoted solely to her husband” (see the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; Titus 1:6).

NET Notes: 1Ti 5:10

¹ tn Grk “if she raised children.” The phrase “if she raised children” begins a series of conditional clauses running to the end of the verse. These provide specific examples of her good works (v. 10a).

² tn Grk “followed after every good work.”

NET Notes: 1Ti 5:11

¹ tn Grk “refuse younger widows.”

² tn With a single verb and object, this clause means “pursue sensuous desires in opposition to Christ.”

NET Notes: 1Ti 5:12

¹ tn Grk “incurring judgment because they reject their first faith.”

sn The pledge refers most likely to a vow not to remarry undertaken when a widow is put on the list (cf. 1 Tim 5:9).

NET Notes: 1Ti 5:13

¹ tn L&N 15.23 suggests the meaning, “to move about from place to place, with significant changes in direction – ‘to travel about, to wander about.’”

² tn Or “idle.” The whole clause (“going around from house to house, they learn to be lazy”) reverses the order of the Greek. The present participle περιερχόμεναι (periercomenai) may be taken as temporal (“while going around”), instrumental (“by going around”) or result (“with the result that they go around”).

³ tn Grk “saying the things that are unnecessary.” Or perhaps “talking about things that are none of their business.”

NET Notes: 1Ti 5:14

¹ tn Grk “for the sake of reviling.”

NET Notes: 1Ti 5:15

¹ tn Grk “wandered away after Satan.”

NET Notes: 1Ti 5:16

¹ tc Most witnesses (D Ψ Ï sy) have πιστὸς ἤ (pisto" h) before πιστή (pisth), with the resultant meaning “if a believing man or woman.” But such looks to be a motivated reading, perhaps to bring some parity to the responsibilities of men and women listed here, and as a way of harmonizing with v. 4. Further, most of the earliest and best witnesses (א A C F G P 048 33 81 1175 1739 1881 co) lack the πιστὸς ἤ, strengthening the preference for the shorter reading.

² tn Grk “has widows.”

³ tn Grk “the real widows,” “those who are really widows.”

NET Notes: 1Ti 5:17

¹ tn Grk “who lead well.”

² tn Or “deserving.”

³ tn Like the similar use of “honor” in v. 3, this phrase
denotes both respect and remuneration: “honor plus honorarium.”

⁴ tn Or “in preaching”; Grk “in word.”

NET Notes: 1Ti 5:18

¹ sn A quotation from Deut 25:4.

² sn A quotation from Luke 10:7.

NET Notes: 1Ti 5:19

¹ sn An allusion to Deut 17:6, 19:15.

NET Notes: 1Ti 5:20

¹ sn As a continuation of v. 19, this refers to elders who sin, not to sinning believers more generally.

² tn Or “censured.” The Greek word implies exposing someone’s sin in order to bring correction.

³ tn “Before all” probably refers to the whole congregation, not just all the elders; “the rest” is more likely to denote the remaining elders.

⁴ tn Grk “that the rest may have fear.”

NET Notes: 1Ti 5:21

¹ tn Grk “doing nothing according to partiality.”

NET Notes: 1Ti 5:22

¹ tn In context “laying hands on anyone” refers to ordination or official installation of someone as an elder.

² tn Grk “and do not share in the sins of others.”

NET Notes: 1Ti 5:23

¹ tn Grk “for the sake of your stomach.”

² sn This verse gives parenthetical advice to Timothy, to clarify what it means to keep pure (5:22c). Verse 24 resumes the instructions about elders.

NET Notes: 1Ti 5:24

¹ tn Grk “they [the sins] follow after others.”

Geneva Bible: 1Ti 5:9

^{( 9 )} Let not a widow be taken into the number under threescore years old, having been the wife of ^{( b )} one man,

^{( 9 )} The fourth rule: let none under sixty years old be taken into the number of widows, to serve the congregations or churches. And they must be those who are free from every reproach of immorality, and are well reported of, for their diligence, charity, and integrity.

^{( b )} That has only ever had one husband at a time.

Geneva Bible: 1Ti 5:10

Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have ^{( c )} washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.

^{( c )} This is spoken with regard to the manner of those countries.

Geneva Bible: 1Ti 5:11

^{( 10 )} But the younger widows ^{( d )} refuse: for when they have begun to wax wanton against Christ, they will marry;

^{( 10 )} The first reason why younger widows are not to be admitted to this ministry, that is, because of the unsteadiness of their age they will at length shake off the burden that Christ has laid upon them, and think rather upon marrying again: and so will forsake the ministry to which they had bound themselves.

^{( d )} Take them not into the assembly of widows.

Geneva Bible: 1Ti 5:13

^{( 11 )} And withal they learn [to be] idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.

^{( 11 )} Another reason: because they are for the most part gossips and busybodies, and idly roving up and down, neglecting their charge and duty.

Geneva Bible: 1Ti 5:14

^{( 12 )} I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.

^{( 12 )} The fifth rule: let younger widows marry and govern their houses in a godly way.

Geneva Bible: 1Ti 5:16

^{( 13 )} If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.

^{( 13 )} The sixth rule: let the faithful help their widows at their own expense as much as they can, and do not let the congregation be burdened with these expenses.

Geneva Bible: 1Ti 5:17

^{( 14 )} Let the elders that rule well be counted worthy of ^{( e )} double honour, ^{( f )} especially they who labour in the word and doctrine.

^{( 14 )} Now he gives rules, and shows how he ought to behave himself with the elders, that is to say, with the pastors, and those who have the governance in the discipline of the church, who is president of their company. The first rule: let the church or congregation see to this especially, as God himself has commanded, that the elders that do their duty well, are honestly supported.

^{( e )} We must be more concerned for them, than for the rest.

^{( f )} There were two types of elders: the one dealt with the government only, and looked to the behaviour of the congregation; the other in addition to that, dealt with both preaching and prayers, to and for the congregation.

Geneva Bible: 1Ti 5:19

^{( 15 )} Against an elder receive not an accusation, but before two or three witnesses.

^{( 15 )} The second rule: allow no accusation to be considered against an elder, unless there are two or three witnesses.

Geneva Bible: 1Ti 5:20

^{( 16 )} Them that sin rebuke before all, that others also may fear.

^{( 16 )} The third rule: let the leaders so convicted be openly rebuked, so that they may be an example to others.

Geneva Bible: 1Ti 5:21

^{( 17 )} I charge [thee] before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.

^{( 17 )} The fourth rule: let sincerity be used without any prejudice or respect of persons in ecclesiastical proceedings (especially against the elders), because God himself is present there, and the Lord Jesus Christ with a multitude of angels.

Geneva Bible: 1Ti 5:22

^{( 18 )} Lay hands ^{( g )} suddenly on no man, neither be partaker of other men's sins: keep thyself pure.

^{( 18 )} The fifth rule: let the minister lay hands suddenly on no man. Let him not be faulty in this, either by favouring any man's folly, or perverse affection. If anything is not done well by his fellow elders, let him keep his conscience pure.

^{( g )} As much as you are able, do not rashly admit anyone at all to any ecclesiastical function.

Geneva Bible: 1Ti 5:23

^{( 19 )} Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.

^{( 19 )} The sixth rule: let the elders have consideration for their health, in their diet.

Geneva Bible: 1Ti 5:24

^{( 20 )} Some men's sins are open beforehand, going before to judgment; and some [men] they follow after.

^{( 20 )} Because hypocrites sometimes creep into the ministry, even though there is ever so great diligence used, the apostle wishes the pastors not to be therefore troubled, or slack at all in their diligence in trying and examining, because the Lord has appointed a time to discover the faults of such men, and it is our duty to take heed that we do not offend in our trying and examining.

Geneva Bible: 1Ti 5:25

^{( 21 )} Likewise also the good works [of some] are manifest beforehand; and they that are otherwise cannot be hid.

^{( 21 )} Another comfort belonging to them, who are sometimes slandered and misreported.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ti 5:1-25

1 Rules to be observed in reproving.

3 Of widows.

17 Of elders.

23 A precept for Timothy's health.

24 Some men's sins go before unto judgment, and some men's follow after.

MHCC: 1Ti 5:9-16

Every one brought into any office in the church, should be free from just censure; and many are proper objects of charity, yet ought not to be employed in public services. Those who would find mercy when they are in distress, must show mercy when they are in prosperity; and those who show most readiness for every good work, are most likely to be faithful in whatever is trusted to them. Those who are idle, very seldom are only idle, they make mischief among neighbours, and sow discord among brethren. All believers are required to relieve those belonging to their families who are destitute, that the church may not be prevented from relieving such as are entirely destitute and friendless.

MHCC: 1Ti 5:17-25

Care must be taken that ministers are maintained. And those who are laborious in this work are worthy of double honour and esteem. It is their just due, as much as the reward of the labourer. The apostle charges Timothy solemnly to guard against partiality. We have great need to watch at all times, that we do not partake of other men's sins. Keep thyself pure, not only from doing the like thyself, but from countenancing it, or any way helping to it in others. The apostle also charges Timothy to take care of his health. As we are not to make our bodies masters, so neither slaves; but to use them so that they may be most helpful to us in the service of God. There are secret, and there are open sins: some men's sins are open before-hand, and going before unto judgment; some they follow after. God will bring to light the hidden things of darkness, and make known the counsels of all hearts. Looking forward to the judgment-day, let us all attend to our proper offices, whether in higher or lower stations, studying that the name and doctrine of God may never be blasphemed on our account.

Matthew Henry: 1Ti 5:3-16

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, 1Ti 5:5, 1Ti 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 (1Ti 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 (1Ti 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 1Ti 5:16. This is called showing piety at home (1Ti 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 (1Ti 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 (1Ti 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 (1Ti 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 (1Ti 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., 1Ti 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., 1Ti 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, 1Ti 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.

Matthew Henry: 1Ti 5:17-25

Here are directions,

I. Concerning the supporting of ministers. Care must be taken that they be honourably maintained (1Ti 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 (1Co 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 (1Ti 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 (1Ti 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 (1Ti 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 1Ti 5:24, 1Ti 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, 1Ti 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.

Barclay: 1Ti 5:9-10

From this passage it is clear that the Church had an official register of widows; and it seems that the word widow is being used in a double sense. Women who were aged and whose husbands had died and whose lives were lovely and useful were the responsibility of the Church; but it is also true that, perhaps as early as this, and certainly later in the early Church, there was an official order of widows, an order of elderly women who were set apart for special duties.

In the regulations of the Apostolic Constitutions, which tell us what the life and organization of the Church were like in the third century, it is laid down: "Three widows shall be appointed, two to persevere in prayer for those who are in temptation, and for the reception of revelations, when such are necessary, but one to assist women who are visited with sickness; she must be ready for service, discreet, telling the elders what is necessary, not avaricious, not given to much love of wine, so that she may be sober and able to perform the night services, and other loving duties."

Such widows were not ordained as the elders and the bishops were; they were set apart by prayer for the work which they had to do. They were not to be set apart until they were over sixty years of age. That was an age which the ancient world also considered to be specially suited for concentration on the spiritual life. Plato, in his plan for the ideal state, held that sixty was the right age for men and women to become priests and priestesses.

The Pastoral Epistles are always intensely practical; and in this passage we find seven qualifications which the Church's widows must satisfy.

They must have been the wife of one husband. In an age when the marriage bond was lightly regarded and almost universally dishonoured, they must be examples of purity and fidelity.

They must have earned an attested reputation for good works. The office-bearers of the Church, male or female, have within their keeping, not only their personal reputation, but also the good name of the Church. Nothing discredits a church like unworthy office-bearers; and nothing is so good an advertisement for it as an office-bearer who has taken his Christianity into the activity of daily living.

They must have nourished children. This may well mean more than one thing. It may mean that widows must have given proof of their Christian piety by bringing up their own families in the Christian way. But it can mean more than that. In an age when the marriage bond was very lax and men and women changed their partners with bewildering rapidity, children were regarded as a misfortune. This was the great age of child exposure. When a child was born, he was brought and laid before his father's feet. If the father stooped and lifted him, that meant that he acknowledged him and was prepared to accept responsibility for his upbringing. If the father turned and walked away, the child was quite literally thrown out, like an unwanted piece of rubbish. It often happened that such unwanted children were collected by unscrupulous people and, if girls, brought up to stock the public brothels, and, if boys, trained to be slaves or gladiators for the public games. It would be a Christian duty to rescue such children from death and worse than death, and to bring them up in a Christian home. So this may mean that widows must be women who had been prepared to give a home to abandoned children.

They must have been hospitable to strangers. Inns in the ancient world were notoriously dirty, expensive and immoral. Those who opened their homes to the traveller, or the stranger in a strange place, or to young people whose work and study took them far from home, were doing a most valuable service to the community. The open door of the Christian home is always a precious thing.

They must have washed the feet of the saints. That need not be taken literally, although the literal sense is included. To wash a person's feet was the task of a slave, the most menial of duties. This means that Christian widows must have been willing to accept the humblest tasks in the service of Christ and of his people. The Church needs its leaders who will live in prominence; but no less it needs those who are prepared to do the tasks which receive no prominence and little thanks.

They must have helped those in trouble. In days of persecution it was no small thing to help Christians who were suffering for their faith. This was to identify oneself with them and to accept the risk of coming to a like punishment. The Christian must stand by those in trouble for their faith, even if, in so doing, he brings trouble on himself.

They must have devoted themselves to all good works. Every man concentrates his life on something; the Christian concentrates his on obeying Christ and helping men.

When we study these qualifications for those who were to be enrolled as widows, we see that they are the qualifications of every true Christian.

Barclay: 1Ti 5:9-10

As we have already said, if not as early as the time of the Pastoral Epistles, certainly in later days, the widows became an accepted order in the Christian Church. Their place and work are dealt with in the first eight chapters of the third book of The Apostolic Constitutions, and these chapters reveal the use that such an order could be and the dangers into which it almost inevitably ran.

(i) It is laid down that women who would serve the Church must be women of discretion. Particularly they must be discreet in speech: "Let every widow be meek, quiet, gentle, sincere, free from anger, not talkative, not clamorous, not hasty of speech, not given to evil-speaking, not captious, not double-tongued, not a busybody. If she see or hear anything that is not right, let her be as one that does not see, and as one that does not hear." Such Church officials must be very careful when they discuss the faith with outsiders: "For unbelievers when they hear the doctrine concerning Christ, not explained as it ought to be, but defectively, especially that concerning his Incarnation or his Passion, will rather reject it with scorn, and laugh at it as false, than praise God for it."

There is nothing more dangerous than an official of the Church who talks about things which ought to be kept secret; and a Church office-bearer must be equipped to communicate the gospel in a way that will make men think more and not less of Christian truth.

(ii) It is laid down that women who serve the Church must not be gadabouts: "Let the widow therefore own herself to be the 'altar of God,' and let her sit in her own house, and not enter into the houses of the unfaithful, under any pretence to receive anything; for the altar of God never runs about, but is fixed in one place. Let therefore the virgin and the widow be such as do not run about, or gad to the houses of those who are alien from the faith. For such as these are gadders and impudent." The restless gossip is ill-equipped to serve the Church.

(iii) It is laid down that widows who accept the charity of the Church are not to be greedy. "There are some widows who esteem gain their business; and since they ask without shame, and receive without being satisfied, render other people more backward in giving.... Such a woman is thinking in her mind of where she can go to get, or that a certain woman who is her friend has forgotten her, and she has something to say to her.... She murmurs at the deaconess who distributed the charity, saying, 'Do you not see that I am in more distress and need of your charity? Why therefore have you preferred her before me?' " It is an ugly thing to seek to live off the Church rather than for the Church.

(iv) It is laid down that such women must do all they can to help themselves: "Let her take wool and assist others rather than herself want from them." The charity of the Church does not exist to make people lazy and dependent.

(v) Such women are not to be envious and jealous: "We hear that some widows are jealous, envious calumniators, and envious of the quiet of others.... It becomes them when one of their fellow-widows is clothed by anyone, or receives money, or meat, or drink, or shoes, at the refreshment of their sister, to thank God."

There we have at one and the same time a picture of the faults of which the Church is all too full, and of the virtues which should be the marks of the true Christian life.

Barclay: 1Ti 5:11-16

A passage like this reflects the situation in society in which the early Church found itself.

It is not that younger widows are condemned for marrying again. What is condemned is this. A young husband dies; and the widow, in the first bitterness of sorrow and on the impulse of the moment, decides to remain a widow all her life and to dedicate her life to the Church; but later she changes her mind and remarries. That woman is regarded as having taken Christ as her bridegroom. So that by marrying again she is regarded as breaking her marriage vow to Christ. She would have been better never to have taken the vow.

What complicated this matter very much was the social background of the times. It was next to impossible for a single or a widowed woman to earn her living honestly. There was practically no trade or profession open to her. The result was inevitable; she was almost driven to prostitution in order to live. The Christian woman, therefore, had either to marry or to dedicate her life completely to the service of the Church; there was no halfway house.

In any event the perils of idleness remain the same in any age. There was the danger of becoming restless; because a woman had not enough to do, she might become one of those creatures who drift from house to house in an empty social round. It was almost inevitable that such a woman would become a gossip; because she had nothing important to talk about, she would tend to talk scandal, repeating tales from house to house, each time with a little more embroidery and a little more malice. Such a woman ran the risk of becoming a busybody; because she had nothing of her own to take up her attention, she would be very apt to be over-interested and over-interfering in the affairs of others.

It was true then, as it is true now, that "Satan finds some mischief still for idle hands to do." The full life is always the safe life, and the empty life is always the life in peril.

So the advice is that these younger women should marry and engage upon the greatest task of all, rearing a family and making a home. Here we have another example of one of the main thoughts of the Pastoral Epistles. They are always concerned with how the Christian appears to the outside world. Does he give opportunity to criticize the Church or reason to admire it? It is always true that "the greatest handicap the Church has is the unsatisfactory lives of professing Christians" and equally true that the greatest argument for Christianity is a genuinely Christian life.

Barclay: 1Ti 5:17-22

Here is a series of the most practical regulations for the life and administration of the Church.

(i) Elders are to be properly honoured and properly paid. When threshing was done in the East, the sheaves of corn were laid on the threshing-floor; then oxen in pairs were driven repeatedly across them; or they were tethered to a post in the middle and made to march round and round on the grain; or a threshing sledge was harnessed to them and the sledge was drawn to and fro across the corn. In all cases the oxen were left unmuzzled and were free to eat as much of the grain as they wished, as a reward for the work they were doing. The actual law that the ox must not be muzzled is in Deu 25:4.

The saying that the workman deserves his pay is a saying of Jesus (Luk 10:7). It is most likely a proverbial saying which he quoted. Any man who works deserves his support, and the harder he works, the more he deserves. Christianity has never had anything to do with the sentimental ethic which clamours for equal shares for all. A man's reward must always be proportioned to a man's toil.

It is to be noted what kind of elders are to be specially honoured and rewarded. It is those who toil in preaching and teaching. The elder whose service consisted only in words and discussion and argument is not in question here. He whom the Church really honoured was the man who worked to edify and build it up by his preaching of the truth and his educating of the young and of the new converts in the Christian way.

(ii) It was Jewish law that no man should be condemned on the evidence of a single witness: "A single witness shall not prevail against a man for any crime or for any wrong in connection with any offence that he has committed, only on the evidence of two witnesses, or of three witnesses, shall a charge be sustained" (Deu 19:15). The Mishnah, the codified Rabbinic law, in describing the process of trial says: "The second witness was likewise brought in and examined. If the testimony of the two was found to agree, the case for the defence was opened." If a charge was supported by the evidence of only one witness, it was held that there was no case to answer.

In later times Church regulations laid it down that the two witnesses must be Christian, for it would have been easy for a malicious heathen to fabricate a false charge against a Christian elder in order to discredit him, and through him to discredit the Church. In the early days, the Church authorities did not hesitate to apply discipline, and Theodore of Mopseuestia, one of the early fathers, points out how necessary this regulation was, because the elders were always liable to be disliked and were specially open to malicious attack "due to the retaliation by some who had been rebuked by them for sin." A man who had been disciplined might well seek to get his own back by maliciously charging an elder with some irregularity or some sin.

This permanent fact remains, that this would be a happier world and the Church, too, would be happier, if people would realize that it is nothing less than sin to spread stories of whose truth they are not sure. Irresponsible, slanderous and malicious talk does infinite damage and causes infinite heartbreak, and such talk will not go unpunished by God.

Barclay: 1Ti 5:17-22

(iii) Those who persist in sin are to be publicly rebuked. That public rebuke had a double value. It sobered the sinner into a consideration of his ways; and it made others have a care that they did not involve themselves in a like humiliation. The threat of publicity is no bad thing, if it keeps a man in the right way, even from fear. A wise leader will know the time to keep things quiet and the time for public rebuke. But whatever happens, the Church must never give the impression that it is condoning sin.

(iv) Timothy is urged to administer his office without favouritism or prejudice. B. S. Easton writes: "The well-being of every community depends on impartial discipline." Nothing does more harm than when some people are treated as if they could do no wrong and others as if they could do no right. Justice is a universal virtue and the Church must surely never fall below the impartial standards which even the world demands.

(v) Timothy is warned not to be too hasty "in laying hands on any man." That may mean one of two things.

(a) It may mean that he is not to be too quick in laying hands on any man to ordain him to office in the Church. Before a man gains promotion in business, or in teaching, or in the army or the navy or the air force, he must give proof that he deserves it. No man should ever start at the top. This is doubly important in the Church; for a man who is raised to high office and then fails in it, brings dishonour, not only on himself, but also on the Church. In a critical world the Church cannot be too careful in regard to the kind of men whom it chooses as its leaders.

(b) In the early Church it was the custom to lay hands on a penitent sinner who had given proof of his repentance and had returned to the fold of the Church. It is laid down: "As each sinner repents, and shows the fruits of repentance, lay hands on him, while all pray for him." Eusebius tells us that it was the ancient custom that repentant sinners should be received back with the laying on of hands and with prayer. If that be the meaning here, it will be a warning to Timothy not to be too quick to receive back the man who has brought disgrace on the Church; to wait until he has shown that his penitence is genuine, and that he is truly determined to mould his life to fit his penitent professions. That is not for a moment to say that such a man is to be held at arms' length and treated with suspicion; he has to be treated with all sympathy and with all help and guidance in his period of probation. But it is to say that membership of the Church is never to be treated lightly, and that a man must show his penitence for the past and his determination for the future, before he is received, not into the fellowship of the Church, but into its membership. The fellowship of the Church exists to help such people redeem themselves, but its membership is for those who have truly pledged their lives to Christ.

Barclay: 1Ti 5:23

This sentence shows the real intimacy of these letters. Amidst the affairs of the Church and the problems of administration, Paul finds time to slip in a little bit of loving advice to Timothy about his health.

There had always been a strain of asceticism in Jewish religion. When a man took the Nazirite vow (Num 6:1-21) he was pledged never to taste any of the product of the vine: "He shall separate himself from wine and strong drink; he shall drink no vinegar made from wine, or strong drink, and shall not drink any juice of grapes or eat grapes, fresh or dried. All the days of his separation he shall eat nothing that is produced by the grapevine, not even the seeds or the skins" (Num 6:3-4). The Rechabites also were pledged to abstain from wine. The Book of Jeremiah tells how Jeremiah went and set before the Rechabites wine and cups: "But they answered, We will drink no wine; for Jonadab, the son of Rechab our father, commanded us, You shall not drink wine, neither you nor your sons for ever; you shall not build a house; you shall not sow seed; you shall not plant or have a vineyard" (Jer 35:5-7). Now Timothy was on one side a Jew--his mother was a Jewess (Act 16:1) --and it may well be that from his mother he had inherited this ascetic way of living. On his father's side he was a Greek. We have already seen that at the back of the Pastorals there is the heresy of gnosticism which saw all matter as evil and often issued in asceticism; and it may well be that Timothy was unconsciously influenced by this Greek asceticism as well.

Here we have a great truth which the Christian forgets at his peril, that we dare not neglect the body, for often spiritual dullness and aridity come from the simple fact that the body is tired and neglected. No machine will run well unless it is cared for; and neither will the body. We cannot do Christ's work well unless we are physically fit to do it. There is no virtue--rather the reverse--in neglect of or contempt for the body. Mens sana in corpore sano, a healthy mind in a healthy body, was the old Roman ideal, and it is the Christian ideal too.

This is a text which has much troubled those who are advocates of total abstinence. It must be remembered that it does not give any man a licence to indulge in drink to excess; it simply approves the use of wine where it may be medicinally helpful. If it does lay down any principle at all, E. F. Brown has well stated it: "It shows that while total abstinence may be recommended as a wise counsel, it is never to be enforced as a religious obligation." Paul is simply saying that there is no virtue in an asceticism which does the body more harm than good.

Barclay: 1Ti 5:24-25

This saying bids us leave things to God and be content. There are obvious sinners, whose sins are clearly leading to their disaster and their punishment; and there are secret sinners who, behind a front of unimpeachable rectitude, live a life that is in essence evil and ugly. What man cannot see, God does. "Man sees the deed, but God sees the intention." There is no escape from the ultimate confrontation with the God who sees and knows everything.

There are some whose good deeds are plain for all to see, and who have already won the praise and thanks and congratulations of men. There are some whose good deeds have never been noticed, never appreciated, never thanked, never praised, never valued as they ought to have been. They need not feel either disappointed or embittered. God knows the good deed also, and he will repay, for he is never in any man's debt.

Here we are told that we must neither grow angry at the apparent escape of others nor embittered at the apparent thanklessness of men, but that we must be content to leave all things to the ultimate judgment of God.

Constable: 1Ti 5:3-25

C. How to deal with widows and elders 5:3-25

Paul now addressed how Timothy was to deal with the two main problem areas in the Ephesian church, the younger widows and the erring elders.

Constable: 1Ti 5:3-16

1. Provisions for widows 5:3-16

Paul gave instructions concerning the church's responsibility for its widows to clarify how and for whom the church should provide special care. Widows have been and still are specially vulnerable individuals. As such God has always shown special concern for their protection (cf. Deut. 10:18; 24:17; Ps. 68:5; Isa. 1:17; Luke 2:37). The early church mirrored His attitude (Acts 6:1; 9:39).

". . . the real widow seems to be set up as an ideal in contrast to the young widows in much the same way that Timothy is in contrast to the false teachers (4:6-16; 6:11-16)."¹⁷²

This whole discussion of widows, then, may focus on the younger widows in particular. They may be the same women Paul spoke of in 2 Timothy 3:6-7 who were responding positively to the false teachers. This may explain the inordinate length of the section.

5:3-4 "The basic thought of the word widow' is that of loneliness. The word comes from an adjective meaning bereft' and speaks of her resultant loneliness as having been bereft of her husband."¹⁷³

Paul first distinguished two kinds of widows in the church. First, there were the bereaved who had children or grandchildren who could support them. Second, there were those who had no family to care for them, the bereft as well as bereaved. The Christian physical relatives of the former group should care for the first type (cf. Mark 7:10-12; Eph. 6:2).¹⁷⁴ The church should care for the latter group and presumably widows with non-supportive family members. The church should honor this second group of widows, the extremely dependent, rather than looking down on them.

"It is what a person is, not what he has, that is the proper gauge of honour, or of dishonour . . ."¹⁷⁵

5:5-6 However not all in the second category should receive regular financial help. Only those widows without children or supporting relatives (Gr. memonomeme, "left alone") who give evidence that they are looking to God for their needs and are seeking to honor Him with their lives qualify (cf. Anna in Luke 2:36-38). These are "widows indeed." Widows who give themselves to the pursuit of pleasure rather than to the pursuit of God do not qualify for regular support. These women receive in their lives the wages of their sin: spiritual deadness. The term "dead" describes widows who are believers (cf. James 2:17).

"To have pleasure in life is a legitimate and healthy thing; but to live for pleasure, as some people do, and did even in Timothy's day, is an unworthy, and unhealthy, thing. The difference between Christians is largely a matter of appetite--is he satisfied, with the things of God, or does he hanker after the things of the world?"¹⁷⁶

"It has been my experience in three different pastorates that godly widows are a spiritual powerhouse' in the church. They are the backbone of the prayer meetings. They give themselves to visitation, and they swell the ranks of teachers in the Sunday School. It has also been my experience that, if a widow is not godly, she can be a great problem to the church. She will demand attention, complain about what the younger people do, and often hang on the telephone' and gossip. (Of course, it is not really gossip.' She only wants her friends to be able to pray more intelligently' about these matters!)"¹⁷⁷

5:7 Timothy was to teach these things so family members in the church would shoulder their rightful responsibility. He was also to do so to encourage the widows to seek the Lord rather than pursuing lives of "wanton pleasure" (v. 6).

5:8 Paul cited a commonly recognized responsibility to encourage the relatives of widows to maintain them. Family members have a universally recognized duty to care for one another. Even unbelievers acknowledge this. If a Christian fails here, he behaves contrary to the teaching of his faith and is in this particular worse than the typical unbeliever who helps his needy relations. Even the Lord Jesus made provision for His mother's care as He hung on the cross (John 19:26-27).

"The Christian who falls below the best heathen standard of family affection is the more blameworthy, since he has, what the heathen has not, the supreme example of love in Jesus Christ."¹⁷⁸

5:9-10 Evidently the Ephesian church had a "list" of "widows indeed" who received regular support from the congregation. A widow had to meet three qualifications to get her name on this list.

1. She had to be at least 60 years old.

"Sixty was the recognized age in antiquity when one became an old' man or woman . . ."¹⁷⁹

At this age most widows probably became incapable of providing for their own needs, and most would no longer have the opportunity to remarry.

2. She had to have been a one-man woman. The same qualification existed for elders and deacons (3:2, 12). Following the same interpretation given in 3:2, this would mean that she was unqualified if she had been unfaithful, promiscuous, or polyandrous.¹⁸⁰ Remarriage after the death of her spouse would not necessarily disqualify her.

3. She had to have established a reputation for good works. Paul cited five typical examples of good works.

a. She had reared her children responsibly, assuming she had children. This evidenced good works in the home.

b. She had been hospitable. This demonstrated good works in her community.

c. She had humbly served her Christian brothers and sisters. "Washed the saints' feet" seems to be a figure of speech for humble service in the church family.

d. She had helped people in special need, an example of good works toward the needy.

e. She had "devoted herself" to good works. Good works had been important to her presumably as an expression of her faith in Christ.

The idea that Paul was describing a special order of widows with spiritual and charitable duties to perform for which they received remuneration lacks foundation.¹⁸¹ Such an order existed in later centuries, but its existence in the infancy of the church is indefensible.¹⁸²

5:11-12 It was not wise to place younger widows on this list, and Paul explained why. Younger widows' sensual desires would be stronger, and these feelings would make it very hard for them to remain committed to serving Christ wholeheartedly as single women.

"The metaphor is that of a young animal trying to free itself from the yoke, and becoming restive through its fulness of life."¹⁸³

Paul evidently assumed that this commitment to the Lord characterized those on the list (cf. v. 5). If the church leaders placed them on the list and they wanted to remarry, they would have to set aside this pledge of devotion to and service of Christ alone.¹⁸⁴ They would thereby incur some form of temporal condemnation. Perhaps this condemnation came from their consciences, their church family, or elsewhere. It was certainly not eternal condemnation.

Another interpretive option is that perhaps these verses describe more particularly a younger Christian widow faced with the temptation of marrying an unbeliever (cf. 1 Cor. 7:39).¹⁸⁵ Her sensual desires might overpower her commitment to do God's will and lead her to live contrary to the faith that she professed. Many English translations render the Greek word pistin ("faith," v. 12) "pledge." Obviously setting aside her previous pledge does not mean breaking her pledge to her husband since Paul encouraged widows to remarry (v. 14).

"The explanation for Paul's strong words apparently lay in his view of widowhood as a spiritual commitment. He did not want younger widows to accept the calling of widowhood and then renounce that call with the appearance of any eligible man. It was better to allow them to plan for remarriage as he directed in 5:14."¹⁸⁶

5:13-15 Placement on the list of supported widows would not be good for younger widows because it would open them to the temptation of idleness as well as inconsistency. They would normally face temptation to use their energy and time in too much talking and getting into other people's affairs. In short, they would fail to do constructive activities and instead become involved in what was destructive. Contrast the behavior of the commended widows in verse 10.

"In their visits to homes they pick up private matters and spread them abroad. This is always a snare to those who go from home to home or church to church."¹⁸⁷

In view of these possibilities Paul encouraged younger widows to remarry. In the ancient world most people expected that a widow would remarry.¹⁸⁸ The apostle urged the younger widows to use their strength to bear children and to care for their families, the primary duties of a typical Christian wife (cf. Titus 2:5). By doing so, they would not give the enemy (any accuser of believers) an opportunity to criticize them for going back on their pledge to serve Christ as a "widow indeed." Evidently this had already happened in the Ephesian church (v. 15). In forsaking their professed service of Christ in this way some had turned aside to follow Satan. This is a strong description of the real situation involved in going back on a commitment to Christ.

Did Paul mean that every young widow, and perhaps every young woman, should get married and bear children? I think not. This was the typical role of a young woman in Paul's day and still is today worldwide. This seems to be another example of his presenting the typical situation with room for exceptions assumed.

"The wife who works simply to get luxuries may discover too late that she has lost some necessities. It may be all right to have what money can buy, if you do not lose what money cannot buy."¹⁸⁹

5:16 In conclusion, Paul sought to correct a possible misunderstanding. He wrote that financially capable women should maintain the widows in their families so the church would not have to support them. Probably he referred to "any woman" to clarify that this duty applied to women who did not have living or believing husbands as well as to male heads of households.

"Certainly we must honor our parents and grandparents and seek to provide for them if they have needs. Not every Christian family is able to take in another member, and not every widow wants to live with her children. Where there is sickness or handicap, professional care is necessary, and perhaps this cannot be given in a home. Each family must decide what God's will is in the matter, and no decision is easy. The important thing is that believers show love and concern and do all they can to help each other."¹⁹⁰

"Paul's advice [in 5:9-16] focused on the three terms, respect, compassion, and responsibility."¹⁹¹

Constable: 1Ti 5:17-25

2. The discipline and selection of elders 5:17-25

Another group in the church deserved Timothy's special attention. Therefore Paul gave instructions concerning the care of elders to his young legate to enable him to deal with present and potential elders properly.

The structure of this pericope is similar to that of the previous paragraph dealing with widows. In both sections Paul began by showing genuine concern for the care of those in the group, namely widows and elders. He then proceeded to urge correction of those within each group that needed it.

5:17-18 It is obvious that the elders Paul referred to in this pericope were the church overseers and not just any older men in the congregation. Paul had already given the qualifications for these officers (3:1-7) and now he described them as ruling, preaching, and teaching. From this verse we learn that the overall duty of the elders was ruling the church in the sense of directing its affairs and giving oversight to all its activities (cf. 1 Pet. 5:1-4).

What were the single and double honor to which Paul referred? The single honor most likely alludes to the respect that came to the elder for being an elder.

"The term honor' does not refer merely to an honorarium, but the failure to give proper pay would imply a lack of honor. The idea of double' may refer to the double portion the oldest in the family received (Deut 21:17). It probably consisted of the twin benefits of honor or respect and financial remuneration [cf. vv. 3, 17-18]. The fact that pay was at least included shows that those who gave leadership to spiritual affairs could expect financial support from the church (cf. 2 Cor 11:8-9; Gal 6:6)."¹⁹²

Another view is that the double honor did not necessarily include an honorarium or salary but consisted of the respect intrinsic to the office plus the joy of a job well done.¹⁹³

"At least a part of the double honor' Paul urged for the competent elder involved a recognition for a job well done. For us today writing a letter of gratitude, making a phone call of appreciation, and expressing a personal word of praise can accomplish the same thing."¹⁹⁴

Note that not all the elders in the Ephesian church worked hard at preaching and teaching. This may imply that all were equally responsible to preach and teach but some did it with more diligence than others. It may mean that some elders had more responsibility to preach and teach than others (e.g., pastoral staff). Both options may be in view since both situations are common. In any group of elders one will be more diligent and or more competent in these ministries than another. Verse 17 probably allows for a division of labor among the elders though all were to be "able to teach" (3:2).¹⁹⁵ The distinction that some churches make between teaching elders and ruling elders, therefore, is essentially functional, not official.¹⁹⁶

Paul cited two scriptural authorities to support his instruction to those who serve the church by providing leadership as elders: Moses (Deut. 25:4; Lev. 19:13; Deut. 24:15; cf. 1 Cor. 9:9) and Jesus (Luke 10:7; cf. Matt. 10:10). If Paul meant that both quotations were Scripture, this is one of the earliest New Testament attestations to the inspiration of another New Testament book (Luke and or Matthew). However, he could have meant that only the first quotation was Scripture. He may have simply added a commonly accepted truth that Jesus also quoted, which Matthew and Luke recorded, for support. The text is not specific on this point.

5:19-20 Criticism of leaders is a favorite spectator sport. Paul directed that his readers should not entertain accusations against elders unless two or three witnesses agreed to give evidence of wrongdoing (cf. Deut. 19:15; Matt. 18:16; John 8:17; 2 Cor. 13:1). Following a private rebuke Timothy should publicly rebuke a persistently erring elder. This procedure would also discourage others from sinning. The sin in view is difficult to ascertain. The present tense implies continued sin, but the general word for sin (Gr. tous hamartanontas) leaves the offense unspecified.¹⁹⁷ Who are the "all" and the "rest," the elders or the entire church?

". . . since the level at which the sin of the elder is being dealt with is that of two or three witnesses, the analogy with Mt. 18:15-18, particularly v. 17, tell it to the church,' would point to all the church' as more likely . . ."¹⁹⁸

In our day the church leaders would be those responsible to carry out what Paul commanded Timothy to do.

"Where there's smoke, there's fire' may be a good slogan for a volunteer fire department, but it does not apply to local churches. Where there's smoke, there's fire' could possibly mean that somebody's tongue has been set on fire of hell'! (James 3:6)."¹⁹⁹

5:21 Paul could hardly have stressed the importance of absolute objectivity and honesty in dealing with offending leaders more strongly (cf. 6:13; 2 Tim. 4:1). God, Christ Jesus, and the elect angels are all judges (Matt. 25:31; Mark 8:38; Luke 9:26; Rev. 14:10). Paul urged Timothy on behalf of these judges to judge fairly. The apostle may have been thinking of Deuteronomy 19:17 here since that verse also specifies a triad of judges in a context of judging an accused offender.

5:22 Paul also urged Timothy to minimize the possibility of elder failure by being extremely careful about whom he appointed in the first place. Laying on hands in this context probably refers to public ordination (cf. 4:14; 2 Tim. 1:7)²⁰⁰ rather than to the restoration of repentant fallen elders.²⁰¹ A person who appoints a deficient candidate to office shares his guilt when his unacceptability surfaces. Since Timothy occupied the seat of a judge he needed to stay free from sin himself. As in 4:6-16, Paul's concern about the sins of others led him to insert a short aside to Timothy about the importance of ordering his own life.

5:23 Paul may have realized that the process of elder discipline that he imposed on Timothy would have been hard on him physically as well as emotionally. According to this verse Timothy suffered from frequent illness. Consequently the apostle prescribed a little wine for medicinal purposes.

"The words imply that Timothy was a total abstainer from wine."²⁰²

"We must remember that wine was one of the chief remedial agents of those times in which the science of medicine was in its infancy among Greek physicians."²⁰³

This verse is a personal parenthesis in the flow of Paul's argument about sinning elders.

5:24-25 Timothy needed to be cautious about choosing church leaders, Paul continued, because sin is not always obvious as soon as someone practices it. However eventually it will become known. In the same manner good deeds can remain hidden for years. Consequently the better a church knows its potential elders the fewer surprises they will present after their appointment. This was Paul's point in these two verses.

College: 1Ti 5:1-25

1 TIMOTHY 5

VI. RELATIONSHIPS WITHIN THE CHRISTIAN COMMUNITY (5:1-6:2)

In this section Paul gives Timothy instructions for dealing with special groups within the Christian community: first groups by age, then widows, then elders, and finally slaves. The lifestyle demonstrated in these relationships is to be influenced by Christian values. It must also win the approval and respect of the pagan population.

A. THE MINISTER AND THE CHURCH (5:1-2)

¹ Do not rebuke an older man harshly, but exhort him as if he were your father. Treat younger men as brothers, ² older women as mothers, and younger women as sisters, with absolute purity.

Paul is well aware of Timothy's youthfulness. Since the church is a family, Paul instructs Timothy how he is to respond to those within that family.

5:1 Do not rebuke an older man harshly, but exhort him as if he were your father.

The respect for one's elders was very much a part of the world of the Ancient Near East. Timothy was to deal with older men in a way that was not harsh. The word "rebuke" (ejpiplhvssw , epiplçssô ) appears only here in the NT. It signifies a verbal rebuff. Paul was not saying that Timothy was to avoid correcting older men when they were found to be in error. He is to "exhort" (parakalevw , parakaleô , a word translated "urge" in 1:3 and 2:1, and "preach" in 4:13 and 6:2) them "as he would his own father."

Treat younger men as brothers,

The verb "treat" has been supplied by the NIV translators. In reality the verb "exhort" is to be understood with each of the next three groups: "younger men," "older women," and "younger women."

5:2 older women as mothers, and younger women as sisters, with absolute purity.

"Younger men" are to be exhorted "as brothers," "older women as mothers, and younger women as sisters." To the latter group Paul adds "with absolute purity." Although some would see the phrase as descriptive of Timothy's relationship with all four groups, it is more reasonable to see it in terms of his relationship with "younger women." Younger women could pose a special problem for Timothy, and indeed they continue to do so for any young minister. The word "purity" can be used in a general sense (4:12), but here it is likely used with the more specific meaning "chastity" in the sense of sexual purity. The church at Ephesus may well have been experiencing some problem with lack of purity on the part of some younger women (1 Tim 5:1; 2 Tim 3:6-7).

B. THE CARE OF WIDOWS (5:3-16)

This section serves as a normal transition of subject from Paul's instructions to exhort "older women as mothers." In the culture of the time widows were often forgotten. This was not so among Jews, and it was not to be the case among Christians. The key word in this larger section about the church's responsibility to widows is "honor" (tivma , tima ) rendered by the NIV "give proper recognition." The word carries with it both the idea of respect and that of material support.

1. Family Responsibilities (5:3-8)

³ Give proper recognition to those widows who are really in need. ⁴ But if a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God. ⁵ The widow who is really in need and left all alone puts her hope in God and continues night and day to pray and to ask God for help. ⁶ But the widow who lives for pleasure is dead even while she lives. ⁷ Give the people these instructions, too, so that no one may be open to blame. ⁸ If anyone does not provide for his relatives, and especially for his immediate family, he has denied the faith and is worse than an unbeliever.

5:3 Give proper recognition to those widows who are really in need.

The English phrase "who are really in need" in the NIV represents a single Greek word (o[ntw" , ontôs ) which means "really." The point is not "widows in need" but "widows indeed." Paul is using the word to indicate widows who have no one to look after their needs. The qualification is intended to designate a widow who is left alone , who has material needs which are not being met. V. 16 indicates that the phrase "give proper recognition" ( tima ) or "honor" means more than giving respect. It clearly involves helping them.

5:4 But if a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God.

This verse gives the first qualification of those who are not "widows indeed." If they have "children or grandchildren," they do have those who should meet their needs. Caring for a needy widowed mother or grandmother is a first step in "putting their religion into practice" (eujsebei'n , eusebein , literally "practicing godliness"). It is repayment for services rendered and "is pleasing to God."

5:5 The widow who is really in need and left all alone puts her hope in God and continues night and day to pray and to ask God for help.

The real widow has been "left alone," indicating that with the death of her husband she has no family to care for her. Such a widow must, however, demonstrate some spiritual qualities. She must "put her hope in God." She must have a prayer life that can be described as "night and day" (note the Jewish reckoning of time - sunset to sunset) indicating that she lives a life characterized by prayer.

5:6 But the widow who lives for pleasure is dead even while she lives.

The true widow does not "live for pleasure," a verb found in James 5:5 and used of general self-indulgence. A woman who does live for pleasure needs to be seen as dead spiritually "even while she lives."

5:7 Give the people these instructions, too, so that no one may be open to blame.

Timothy is to "give these instructions" (i.e., vv. 5-6) probably to the widows. Paul wants them not to "be open to blame," a phrase Paul used in 3:2 to introduce the qualifications of overseers.

5:8 If anyone does not provide for his relatives, and especially for his immediate family, he has denied the faith and is worse than an unbeliever.

Now Paul moves to the instructions Timothy is to share with the families of the widows. One who does not provide for his relatives and especially those "under his own roof," i.e., his immediate family, "has denied" the essence of the Christian faith. He is "worse than an unbeliever." Unbelievers or pagans in the contemporary world would acknowledge the responsibility of children to parents. As Guthrie has noted, "It was unthinkable that Christian morality should lag behind general pagan standards."

2. Widows to Be Enrolled (5:9-10)

⁹ No widow may be put on the list of widows unless she is over sixty, has been faithful to her husband, ^{a 10} and is well known for her good deeds, such as bringing up children, showing hospitality, washing the feet of the saints, helping those in trouble and devoting herself to all kinds of good deeds.

^a 9 Or has had but one husband

5:9 No widow may be put on the list of widows

There has been considerable debate about who the widows were who were to be put on the list and just how they were to function with the church. Some have suggested that the Greek word translated "put on the list" (katalegevsqw , katalegesthô ) carries the more general meaning "to count." Most, however, would see a more technical use of the word to indicate enrolling of these widows on some official list. The real question is the nature of the list and the function of the ladies on the list. (1) Some would see the enlisted widows as simply a roll of widows who receive regular compensation from the church. The list would simply be a compilation of the "widows indeed" discussed above. (2) Since specific qualifications similar to those for overseers and deacons are given for these widows, many have suggested "an order of widows" given specific duties with the church. These duties are thought to have included spiritual and charitable works for which the widows received compensation. (3) Lea and Griffin prefer to see the development of "an order" of widows as later evolution. They would agree with Guthrie that it is "preferable . . . to suppose that special duties in the Church were reserved for some of the old widows receiving aid, and some official recognition of this fact was given." Guthrie's assessment seems reasonable. The fact that a widow was not "on the list" did not mean that she would not receive any assistance from the church.

unless she is over sixty,

Paul gives three basic requirements for a widow to be "put on the list." First, she must be not less than sixty years of age. This does not imply that a thirty-year-old widow with children still under her care would not receive aid. Women under sixty would generally be expected to work and ultimately to remarry. Lea and Griffin are likely right in suggesting that Paul has here singled out the younger widows "who were apparently a source of great difficulty for the Ephesian church (5:15)."

has been faithful to her husband,

Second, a widow who is to be placed on the list must have "been faithful to her husband." This phrase represent a Greek phrase that might literally be translated "one man's woman." The parallel "one woman's man" was used in the qualifications for overseers and deacons (3:2, 12; Titus 1:6). Although some have assumed that Paul is forbidding second marriages, it is more reasonable to see it as a call for a woman who has demonstrated marital fidelity. No more than one man can lay claim to her.

5:10 and is well known for her good deeds, such as bringing up children, showing hospitality, washing the feet of the saints, helping those in trouble and devoting herself to all kinds of good deeds.

The third requirement involves a list of good deeds this widow is to have done, likely before the death of her husband. She must have "brought up children." The emphasis here is not the ability to have children but rather child-rearing, a significant part of the role of women in the first century. She should show "hospitality, washing the feet of the saints." These widows should show service to the traveling Christians. Washing feet was a necessary part of showing that hospitality. "Helping those in trouble" indicates that these widows have rendered relief to persecuted Christians. Paul concludes with an all-encompassing summary statement: "and devoting herself to all kinds of good deeds." She must have a reputation for doing good deeds.

3. Younger Widows (5:11-15)

¹¹ As for younger widows, do not put them on such a list. For when their sensual desires overcome their dedication to Christ, they want to marry. ¹² Thus they bring judgment on themselves, because they have broken their first pledge. ¹³ Besides, they get into the habit of being idle and going about from house to house. And not only do they become idlers, but also gossips and busybodies, saying things they ought not to. ¹⁴ So I counsel younger widows to marry, to have children, to manage their homes and to give the enemy no opportunity for slander. ¹⁵ Some have in fact already turned away to follow Satan.

5:11 As for younger widows, do not put them on such a list.

In this section Paul explains his reasons for excluding "younger widows" from the "list." The exclusion of these younger widows from the list would in no way exclude them from receiving necessary assistance. They are likely to be excluded from being regular recipients and from serving in some form of special ministry.

For when their sensual desires overcome their dedication to Christ, they want to marry.

Paul first suggests that these women would be overcome in "sensual desires." While it is true that many of these women would remarry, one should not see vv. 11-12 as a suggestion that the desire of these younger women to remarry was tantamount to abandoning the faith. The solution to this problem involves the interpretation one brings to v. 12.

5:12 Thus they bring judgment on themselves, because they have broken their first pledge.

This verse may literally be translated, "having judgment because they have set aside their first faith." Fee has suggested three alternative interpretations for the key word in the verse: (1) The word rendered "pledge" may indicate a pledge to widowhood, which the widow would break when she remarried. (2) The pledge may have to do with her "faithfulness" to her first husband and her abandoning the ideal of being married only once (v. 9). (3) The word "pledge" should be translated literally as "faith," indicating her abandonment of her faith in Christ when she remarries. Lea and Griffin have suggested that this pledge is broken when the widows do not marry a believer and thus abandon their faith in Christ. Although this position has the advantage of taking pivsti" ( pistis ), the word here rendered "pledge," in the way it is used elsewhere in the Pastoral Epistles, there is nothing within the text to suggest such a marriage. When connected to the verb here translated "broken" (ajqetevw , atheteô ), pistis should likely be rendered "pledge." It would seem that the primary problem with enrolling younger widows was not remarriage because Paul will later suggest that they should remarry (5:14), rather the tendency to "sensual desires." The mention of a broken first pledge should be taken as the widow's promise to serve Christ as a widow.

5:13 Besides, they get into the habit of being idle and going about from house to house. And not only do they become idlers, but also gossips and busybodies, saying things they ought not to.

Second, the behavior of these younger women might disgrace the cause of Christ. The financial support of the church might lead these widows to learn idleness as they would flit about "from house to house," sharing gossip wherever they went and being "busybodies," meddling in the affairs of others. The word "idle" (ajgraiv , agrai ) appears in Titus 1:12 as "lazy," in James 2:20 as "useless," and in Matt 20:3 as "with nothing to do." The NIV translation renders a Greek word (fluvaroi , phlyaroi ) "gossips" which is in reality a much richer word, meaning one who talks foolishly or makes false accusations.

5:14 So I counsel younger widows to marry, to have children, to manage their homes

The verb "to have children" is the same one used in 2:15 where Paul said that "women will be saved through childbearing." The use of the word here does indicate that Paul clearly saw "childbearing" as a part of the role of women. The verb "to manage their homes" (oijkodespotei'n , oikodespotein ) appears only here in the NT and signifies taking charge of the matters of the home.

and to give the enemy no opportunity for slander.

Paul's concern is that these younger widows behave in such a manner as "to give the enemy no opportunity for slander." The enemy here may be either any non-Christian enemy or Satan. Although the context here is not conclusive, v. 16 points to Satan as the adversary. The word "opportunity" (ajformhvn , aphormçn ) represents a Greek word which can literally be translated "the starting-point or base of operations for an expedition."

5:15 Some have in fact already turned away to follow Satan.

Paul's concern is urgent because some have already turned away to follow Satan. Some likely indicates some of the younger widows.

4. Women and Widows (5:16)

¹⁶ If any woman who is a believer has widows in her family, she should help them and not let the church be burdened with them, so that the church can help those widows who are really in need.

In v. 16 Paul returns to the subject of the responsibility of family members to care for widows. The difficulty with v. 16 is that the shorter and better attested reading is a bit problematic: "any woman who is a believer." On the other hand, the longer reading seems to fit better what one would expect here from Paul, "any man or woman who is a believer." Fee has suggested that "the problem behind vv. 4 and 8 was a specific case of a younger widow of means rejecting the care of a widowed mother and/or grandmother." While one need not see the "any woman who is a believer" as a widow, there may well have been a problem with women of means failing to care for widows within their households.

C. ELDERS (5:17-25)

¹⁷ The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. ¹⁸ For the Scripture says, "Do not muzzle the ox while it is treading out the grain," ^a and "The worker deserves his wages." ^{b 19} Do not entertain an accusation against an elder unless it is brought by two or three witnesses. ²⁰ Those who sin are to be rebuked publicly, so that the others may take warning.

²¹ I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism.

²² Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure.

²³ Stop drinking only water, and use a little wine because of your stomach and your frequent illnesses.

²⁴ The sins of some men are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them. ²⁵ In the same way, good deeds are obvious, and even those that are not cannot be hidden.

^a 18 Deut. 25:4 ^b 18 Luke 10:7

5:17 The elders who direct the affairs of the church well

Like the concern for widows at the beginning of 5:11-15, Paul expresses concern that elders be cared for. One wonders why Paul did not discuss caring for the needs of elders in chapter 3. The answer may rest in the fact that Paul is now dealing with correcting church problems, here erring elders. Likewise the use of "honor" (timhv , timç ) in this verse provides a clear link to the use of the verb form "give proper respect" (timavw , timaô ), in v. 3, concerning widows.

The elders of v. 17 represent Paul's use of a synonym for the overseers of 3:1-7. The Greek phrase (kalw'" proestw'te" , kalôs proestôtes ) rendered in the NIV "direct the affairs of the church well" is translated "rule well" by the KJV. Neither translation carries the intent of the original, which might more literally be translated "lead well."

are worthy of double honor,

At least five options have been suggested for the meaning of the phrase "worthy of double honor": (1) such elders are to be properly honored and properly paid; (2) they should receive "honor" (not pay) first because they serve as elders and second because they serve "well"; (3) they should receive "double" the stipend of "widows indeed"; (4) they should receive more pay, although not necessarily double, than the widows; or (5) they should receive more honor, not pay, than widows (5:3) and masters (6:1). It seems best to see the "double honor" as respect that includes remuneration. The emphasis on compensation is clear from the discussion earlier of honor to true widows and from Paul's illustrations in v. 18.

especially those whose work is preaching and teaching.

The word "especially" may indicate a subgroup of "elders whose work is preaching and teaching," or Knight has suggested that it may be used to delineate what it means to lead "well." If one takes the first option, Paul has in mind those who spend perhaps all their time "preaching and teaching." This would indicate "full-time elders." The second option suggests that the work (kopiavw , kopiaô , a word indicating "hard work") of all elders involves preaching (literally "in word") and teaching. The first option may explain the need for compensation.

5:18 For the Scripture says, "Do not muzzle the ox while it is treading out the grain," and "The worker deserves his wages."

In this verse Paul supports his call for support of these elders who lead well with two quotations. The first quotation is from Deut 25:4 and is also used by Paul in 1 Cor 9:9 for the support of those in ministry. The second quotation appears in Luke 10:7 (cf. Matt 10:10). The question here is whether the formula "for the Scripture says" is to be taken only with the first quotation which is clearly an OT quote or with both. If it is to be taken with both quotations, then Paul would be referring to a statement of Jesus as "Scripture." Fee argues that the second quotation is simply a proverb cited both by Jesus and by Paul. Knight makes a very convincing argument for Paul's citing Jesus, perhaps even from Luke's gospel since Luke traveled with Paul. Both citations illustrate Paul's point that these men who labor in the church should receive financial support in the work they perform for the church.

5:19 Do not entertain an accusation against an elder unless it is brought by two or three witnesses.

In vv. 19-20 Paul takes up a second item in regard to elders - correcting an elder who is in sin. Paul provides Timothy with two basic guidelines: (1) do not accept any charges against an elder which are not certain; (2) when an elder is found to be guilty he must be reprimanded in public. The call for "an accusation" to be supported by "two or three witnesses" follows the OT procedure for verifying a sin or crime (Deut 19:15). Paul is here simply calling for Timothy to protect the reputation of an elder as one should anyone (2 Cor 13:1). It is very easy for elders, or for that matter anyone in a leadership position, to be the recipient of unfair and untrue accusations.

5:20 Those who sin are to be rebuked publicly, so that the others may take warning.

The second item may well be the reason for this entire section. "Those who sin" (literally "those who are sinning") "are to be rebuked publicly." Paul's instructions may seem harsh and unfair but likely assume that Timothy has already followed the admonition of 5:1 "not [to] rebuke an older man harshly, but exhort him as if he were your father." The instructions are to be carried out for those who persist in sin. The point of the rebuke is "that the others may take warning" (literally "have fear").

5:21 I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism.

Here Paul indicates the solemn nature of the charge he has given to Timothy in correcting elders who sin. The charge is an oath of sorts taken before the heavenly tribunal - "in the sight of God and Christ Jesus and the elect angels." Timothy must carry out the task "without partiality" or "favoritism." "Partiality" (provkrima , prokrima ) involves pre-judging a case while "favoritism" (provsklisi" , prosklisis ) indicates the inclination to side with one party against another.

5:22 Do not be hasty in the laying on of hands,

In this verse Paul moves from the public rebuke of an elder who sins to the appointment of men who will serve as elders and perhaps also deacons. Paul warns Timothy against making a hasty appointment of those who were to serve in leadership capacities within the church (cf. Acts 13:3). The "laying on of hands" is used of the appointment of those who are to serve in ministry (see discussion at 4:14; cf. 2 Tim 1:6).

and do not share in the sins of others. Keep yourself pure.

"Do not share in the sins of others" can mean either (1) do not assist in the appointment of men who bear the kind of sins described earlier in the letter because, if one does, he shares in their sins or (2) do not become partners in the sins of others, i.e., do not be like those you are correcting. The first alternative seems best to fit the immediate context.

5:23 Stop drinking only water, and use a little wine because of your stomach and your frequent illnesses.

Timothy may well have been in danger of taking Paul's advice to keep himself pure and the earlier admonition that overseers and deacons not abuse wine as support for his practice of drinking only water. The other explanation of Paul's instruction to use a little wine (oi o" , oinos ) might be the possibility that Timothy had bought into the ascetic tendencies of the false teachers. Paul does not specify the nature of Timothy's frequent illnesses; however, some have thought that Timothy's being told to use a little wine because of his stomach might indicate that drinking only water was affecting his stomach. In the ancient world wine was often seen as having medicinal value. While one cannot say with certainty what initiated the need for these instructions, it seems likely that Timothy was taking very seriously his obligations to be pure and to set a good example to the detriment of his health.

5:24 The sins of some men are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them.

After his brief digression with personal advice for Timothy, Paul returns to the matter of sins of elders. He first notes that "the sins of some" are so clear they cannot be missed. Their sins race ahead and reach "the place of the judgment ahead of them." On the other hand, there are others whose sins are not as evident. Only later on do their sins become clear.

5:25 In the same way, good deeds are obvious, and even those that are not cannot be hidden.

The same thing can be said with regard to "good deeds." For some they are "obvious." For others they may not be so clear, but for these as well they will eventually come to the forefront.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: 1Ti 5:23

1 TIMOTHY 5:23 —Was Paul recommending wine-drinking for Christians?

PROBLEM: The Bible repeatedly warns against abuse of strong drink and drunkenness ( Prov. 20:1 ; 31:4-5 ; Isa. 24:9 ; 1 Cor. 6:9-10 ; Eph. 5:18 ). However, here Paul tells Timothy to “no longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities.” Doesn’t this commend wine drinking?

SOLUTION: Once the entire context is understood, there is no basis here for Christians to engage in the social drinking of wine (or other alcoholic beverages). First, Paul says “a little,” not a lot. Paul elsewhere urges Christian leaders to be temperate ( 1 Tim. 3:3 , 8 ).

Second, it was “for his frequent infirmities” not for pleasure. In other words, it was recommended for medicinal purposes, not for social purposes.

Third, the Bible speaks often of the evil of wine drinking. It pronounces woes on those who drink in excess ( Isa. 5:11 ; Amos 6:6 ; Micah 2:11 ). All are warned that too much alcohol will lead to disgrace and judgment ( Amos 6:6-7 ).

Finally, the wine that was used in the biblical times was mixed with three parts water to one part wine, thus diluting it to a relatively harmless amount of alcohol. When this was taken in this minimal amount in conjunction with a meal, there was little chance in a non-alcoholic society for it to be personally or socially harmful. The same is not true today, since the wine, beer, and whiskey being imbibed is by biblical standards “strong drink.” And this is even more problematic in an alcoholic culture where one out of ten persons who begins to drink becomes a problem drinker. In this context it is better to follow the advice of Paul elsewhere when he said, “it is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak” ( Rom. 14:21 ).   

Evidence: 1Ti 5:13

Try after sermons to talk to strangers. The preacher may have missed the mark, but you need not miss it. Or the preacher may have struck the mark, and you can help to make the impression deeper by a kind word. CHARLES SPURGEON

Evidence: 1Ti 5:25

For how to address the sinner’s conscience, see Joh 4:7 footnote.

Introduction / Outline

Robertson: 1 Timothy (Book Introduction)

First Timothy

Probably a.d. 65 From Macedonia

By Way of Introduction

Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Ti_1:3) after his arrival from Rome, which was certainly before the burning of Rome in a.d. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Ti_1:3), possibly to Philippi as he had hoped (Phi_2:24). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy’s own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved.

JFB: 1 Timothy (Book Introduction)

GENUINENESS.--The ancient Church never doubted of their being canonical and written by Paul. They are in the Peschito Syriac version of the second century. MURATORI'S Fragment on the Canon of Scripture, at the close of the second century, acknowledges them as such. IRENÆUS [Against Heresies, 1; 3.3.3; 4.16.3; 2.14.8; 3.11.1; 1.16.3], quotes 1Ti 1:4, 1Ti 1:9; 1Ti 6:20; 2Ti 4:9-11; Tit 3:10. CLEMENT OF ALEXANDRIA [Miscellanies, 2, p. 457; 3, pp. 534, 536; 1, p. 350], quotes 1Ti 6:1, 1Ti 6:20; Second Timothy, as to deaconesses; Tit 1:12. TERTULLIAN [The Prescription against Heretics, 25; 6], quotes 1Ti 6:20; 2Ti 1:14; 1Ti 1:18; 1Ti 6:13, &c.; 2Ti 2:2; Tit 3:10-11. EUSEBIUS includes the three in the "universally acknowledged" Scriptures. Also THEOPHILUS OF ANTIOCH [To Autolychus, 3.14], quotes 1Ti 2:1-2; Tit 3:1, and CAIUS (in EUSEBIUS [Ecclesiastical History, 6.20]) recognizes their authenticity. CLEMENT OF ROME, in the end of the first century, in his first Epistle to the Corinthians [29], quotes 1Ti 2:8. IGNATIUS, in the beginning of the second century, in Epistle to Polycarp, [6], alludes to 2Ti 2:4. POLYCARP, in the beginning of the second century [Epistle to the Philippians, 4], alludes to 2Ti 2:4; and in the ninth chapter to 2Ti 4:10. Hegisippus, in the end of the second century, in EUSEBIUS [Ecclesiastical History, 3.32], alludes to 1Ti 6:3, 1Ti 6:20. ATHENAGORAS, in the end of the second century, alludes to 1Ti 6:16. JUSTIN MARTYR, in the middle of the second century [Dialogue with Trypho, 47], alludes to Tit 3:4. The Gnostic MARCION alone rejected these Epistles.

The HERESIES OPPOSED in them form the transition stage from Judaism, in its ascetic form, to Gnosticism, as subsequently developed. The references to Judaism and legalism are clear (1Ti 1:7; 1Ti 4:3; Tit 1:10, Tit 1:14; Tit 3:9). Traces of beginning Gnosticism are also unequivocal (1Ti 1:4). The Gnostic theory of a twofold principle from the beginning, evil as well as good, appears in germ in 1Ti 4:3, &c. In 1Ti 6:20 the term Gnosis ("science") itself occurs. Another Gnostic error, namely, that "the resurrection is past," is alluded to in 2Ti 2:17-18. The Judaism herein opposed is not that of the earlier Epistles, which upheld the law and tried to join it with faith in Christ for justification. It first passed into that phase of it which appears in the Epistle to the Colossians, whereby will-worship and angel-worship were superadded to Judaizing opinions. Then a further stage of the same evil appears in the Epistle to the Philippians (Phi 3:2, Phi 3:18-19), whereby immoral practice accompanied false doctrine as to the resurrection (compare 2Ti 2:18, with 1Co 15:12, 1Co 15:32-33). This descent from legality to superstition, and from superstition to godlessness, appears more matured in the references to it in these Pastoral Epistles. The false teachers now know not the true use of the law (1Ti 1:7-8), and further, have put away good conscience as well as the faith (1Ti 1:19; 1Ti 4:2); speak lies in hypocrisy, are corrupt in mind, and regard godliness as a means of earthly gain (1Ti 6:5 Tit 1:11); overthrow the faith by heresies eating as a canker, saying the resurrection is past (2Ti 2:17-18), leading captive silly women, ever learning yet never knowing the truth, reprobate as Jannes and Jambres (2Ti 3:6, 2Ti 3:8), defiled, unbelieving, professing to know God, but in works denying Him, abominable, disobedient, reprobate (Tit 1:15-16). This description accords with that in the Catholic Epistles of St. John and St. Peter, and, in the Epistle to the Hebrews. This fact proves the later date of these Pastoral Epistles as compared with Paul's earlier Epistles. The Judaism reprobated herein is not that of an earlier date, so scrupulous as to the law; it was now tending to immortality of practice. On the other hand, the Gnosticism opposed in these Epistles is not the anti-Judaic Gnosticism of a later date, which arose as a consequence of the overthrow of Judaism by the destruction of Jerusalem and the temple, but it was the intermediate phase between Judaism and Gnosticism, in which the Oriental and Greek elements of the latter were in a kind of amalgam with Judaism, just prior to the overthrow of Jerusalem.

The DIRECTIONS AS TO CHURCH GOVERNORS and ministers, "bishop-elders, and deacons," are such as were natural for the apostle, in prospect of his own approaching removal, to give to Timothy, the president of the Church at Ephesus, and to Titus, holding the same office in Crete, for securing the due administration of the Church when he should be no more, and at a time when heresies were rapidly springing up. Compare his similar anxiety in his address to the Ephesian elders (Act 20:21-30). The Presbyterate (elders; priest is a contraction from presbyter) and Diaconate had existed from the earliest times in the Church (Act 6:3; Act 11:30; Act 14:23). Timothy and Titus, as superintendents or overseers (so bishop subsequently meant), were to exercise the same power in ordaining elders at Ephesus which the apostle had exercised in his general supervision of all the Gentile churches.

The PECULIARITIES OF MODES OF THOUGHT AND EXPRESSION, are such as the difference of subject and circumstances of those addressed and those spoken of in these Epistles, as compared with the other Epistles, would lead us to expect. Some of these peculiar phrases occur also in Galatians, in which, as in the Pastoral Epistles, he, with his characteristic fervor, attacks the false teachers. Compare 1Ti 2:6; Tit 2:14, "gave Himself for us," with Gal 1:4; 1Ti 1:17; 2Ti 4:18, "for ever and ever," with Gal 1:5 : "before God," 1Ti 5:21; 1Ti 6:13; 2Ti 2:14; 2Ti 4:1, with Gal 1:20 : "a pillar," 1Ti 3:15, with Gal 2:9 : "mediator," 1Ti 2:5, with Gal 3:20 : "in due season," 1Ti 2:6; 1Ti 6:15; Tit 1:3 with Gal 6:9.

TIME AND PLACE OF WRITING.--The First Epistle to Timothy was written not long after Paul had left Ephesus for Macedon (1Ti 1:3). Now, as Timothy was in Macedon with Paul (2Co 1:1) on the occasion of Paul's having passed from Ephesus into that country, as recorded, Act 19:22; Act 20:1, whereas the First Epistle to Timothy contemplates a longer stay of Timothy in Ephesus, MOSHEIM supposes that Paul was nine months of the "three years" stay mostly at Ephesus (Act 20:31) in Macedonia, and elsewhere (perhaps Crete), (the mention of only "three months" and "two years," Act 19:8, Act 19:10, favors this, the remaining nine months being spent elsewhere); and that during these nine months Timothy, in Paul's absence, superintended the Church of Ephesus. It is not likely that Ephesus and the neighboring churches should have been left long without church officers and church organization, rules respecting which are giver in this Epistle. Moreover, Timothy was still "a youth" (1Ti 4:12), which he could hardly be called after Paul's first imprisonment, when he must have been at least thirty-four years of age. Lastly, in Act 20:25, Paul asserts his knowledge that the Ephesians should not all see his face again, so that 1Ti 1:3 will thus refer to his sojourn at Ephesus, recorded in Act 19:10, whence he passed into Macedonia. But the difficulty is to account for the false teachers having sprung up almost immediately (according to this theory) after the foundation of the Church. However, his visit recorded in Acts 19:1-41 was not his first visit. The beginning of the Church at Ephesus was probably made at his visit a year before (Act 18:19-21). Apollos, Aquila and Priscilla, carried on the work (Act 18:24-26). Thus, as to the sudden growth of false teachers, there was time enough for their springing up, especially considering that the first converts at Ephesus were under Apollos' imperfect Christian teachings at first, imbued as he was likely to be with the tenets of PHILO of Alexandria, Apollos' native town, combined with John the Baptist's Old Testament teachings (Act 18:24-26). Besides Ephesus, from its position in Asia, its notorious voluptuousness and sorcery (Act 19:18-19), and its lewd worship of Diana (answering to the Phœnician Ashtoreth), was likely from the first to tinge Christianity in some of its converts with Oriental speculations and Asiatic licentiousness of practices. Thus the phenomenon of the phase of error presented in this Epistle, being intermediate between Judaism and later Gnosticism (see above), would be such as might occur at an early period in the Ephesian Church, as well as later, when we know it had open "apostles" of error (Rev 2:2, Rev 2:6), and Nicolaitans infamous in practice. As to the close connection between this First Epistle and the Second Epistle (which must have been written at the close of Paul's life), on which ALFORD relies for his theory of making the First Epistle also written at the close of Paul's life, the similarity of circumstances, the person addressed being one and the same, and either in Ephesus at the time, or at least connected with Ephesus as its church overseer, and having heretics to contend with of the same stamp as in the First Epistle, would account for the connection. There is not so great identity of tone as to compel us to adopt the theory that some years could not have elapsed between the two Epistles.

However, all these arguments against the later date may be answered. This First Epistle may refer not to the first organization of the Church under its bishops, or elders and deacons, but to the moral qualifications laid down at a later period for those officers when scandals rendered such directions needful. Indeed, the object for which he left Timothy at Ephesus he states (1Ti 1:3) to be, not to organize the Church for the first time, but to restrain the false teachers. The directions as to the choice of fit elders and deacons refer to the filling up of vacancies, not to their first appointment. The fact of there existing an institution for Church widows implies an established organization. As to Timothy's "youth," it may be spoken of comparatively young compared with Paul, now "the aged" (Phm 1:9), and with some of the Ephesian elders, senior to Timothy their overseer. As to Act 20:25, we know not but that "all" of the elders of Ephesus called to Miletus "never saw Paul's face" afterwards, as he "knew" (doubtless by inspiration) would be the case, which obviates the need of ALFORD'S lax view, that Paul was wrong in this his positive inspired anticipation (for such it was, not a mere boding surmise as to the future). Thus he probably visited Ephesus again (1Ti 1:3; 2Ti 1:18; 2Ti 4:20, he would hardly have been at Miletum, so near Ephesus, without visiting Ephesus) after his first imprisonment in Rome, though all the Ephesian elders whom he had addressed formerly at Miletus did not again see him. The general similarity of subject and style, and of the state of the Church between the two Epistles, favors the view that they were near one another in date. Also, against the theory of the early date is the difficulty of defining, when, during Paul's two or three years' stay at Ephesus, we can insert an absence of Paul from Ephesus long enough for the requirements of the case, which imply a lengthened stay and superintendence of Timothy at Ephesus (see, however, 1Ti 3:14, on the other side) after having been "left" by Paul there. Timothy did not stay there when Paul left Ephesus (Act 19:22; Act 20:1; 2Co 1:1). In 1Ti 3:14, Paul says, "I write, hoping to come unto thee shortly," but on the earlier occasion of his passing from Ephesus to Macedon he had no such expectation, but had planned to spend the summer in Macedon, and the winter in Corinth, (1Co 16:6). The expression "Till I come" (1Ti 4:13), implies that Timothy was not to leave his post till Paul should arrive; this and the former objection, however, do not hold good against MOSHEIM'S theory. Moreover, Paul in his farewell address to the Ephesian elders prophetically anticipates the rise of false teachers hereafter of their own selves; therefore this First Epistle, which speaks of their actual presence at Ephesus, would naturally seem to be not prior, but subsequent, to the address, that is, will belong to the later date assigned. In the Epistle to the Ephesians no notice is taken of the Judaeo-Gnostic errors, which would have been noticed had they been really in existence; however, they are alluded to in the contemporaneous sister Epistle to Colossians (Col. 2:1-23).

Whatever doubt must always remain as to the date of the First Epistle, there can be hardly any as to that of the Second Epistle. In 2Ti 4:13, Paul directs Timothy to bring the books and cloak which the apostle had left at Troas. Assuming that the visit to Troas referred to is the one mentioned in Act 20:5-7, it will follow that the cloak and parchments lay for about seven years at Troas, that being the time that elapsed between the visit and Paul's first imprisonment at Rome: a very unlikely supposition, that he should have left either unused for so long. Again, when, during his first Roman imprisonment, he wrote to the Colossians (Col 4:14) and Philemon (Phm 1:24), Demas was with him; but when he was writing 2Ti 4:10, Demas had forsaken him from love of this world, and gone to Thessalonica. Again, when he wrote to the Ephesians, Colossians, Philippians, and Philemon, he had good hopes of a speedy liberation; but here in 2Ti 4:6-8, he anticipates immediate death, having been at least once already tried (2Ti 4:16). Again, he is in this Epistle represented as in closer confinement than he was when writing those former Epistles in his first imprisonment (even in the Philippians, which represent him in greater uncertainty as to his life, he cherished the hope of soon being delivered, Phi 2:24; 2Ti 1:16-18; 2Ti 2:9; 2Ti 4:6-8, 2Ti 4:16). Again (2Ti 4:20), he speaks of having left Trophimus sick at Miletum. This could not have been on the occasion, Act 20:15. For Trophimus was with Paul at Jerusalem shortly afterwards (Act 21:29). Besides, he would thus be made to speak of an event six or seven years after its occurrence, as a recent event: moreover, Timothy was, on that occasion of the apostle being at Miletum, with Paul, and therefore needed not to be informed of Trophimus' sickness there (Act 20:4-17). Also, the statement (2Ti 4:20), "Erastus abode at Corinth," implies that Paul had shortly before been at Corinth, and left Erastus there; but Paul had not been at Corinth for several years before his first imprisonment, and in the interval Timothy had been with him, so that he did not need to write subsequently about that visit. He must therefore have been liberated after his first imprisonment (indeed, Heb 13:23-24, expressly proves that the writer was in Italy and at liberty), and resumed his apostolic journeyings, and been imprisoned at Rome again, whence shortly before his death he wrote Second Timothy.

EUSEBIUS [Chronicles, Anno 2083] (beginning October, A.D. 67), says, "Nero, to his other crimes, added the persecution of Christians: under him the apostles Peter and Paul consummated their martyrdom at Rome." So JEROME [On Illustrious Men], "In the fourteenth year of Nero, Paul was beheaded at Rome for Christ's sake, on the same day as Peter, and was buried on the Ostian Road, in the thirty-seventh year after the death of our Lord." ALFORD reasonably conjectures the Pastoral Epistles were written near this date. The interval was possibly filled up (so CLEMENT OF ROME states that Paul preached as far as "to the extremity of the west") by a journey to Spain (Rom 15:24, Rom 15:28), according to his own original intention. MURATORI'S Fragment on the Canon of Scripture (about A.D. 170) also alleges Paul's journey into Spain. So EUSEBIUS, CHRYSOSTOM, and JEROME. Be that as it may, he seems shortly before his second imprisonment to have visited Ephesus, where a new body of elders governed the Church (Act 20:25), say in the latter end of A.D. 66, or beginning of 67. Supposing him thirty at his conversion, he would now be upwards of sixty, and older in constitution than in years, through continual hardship. Even four years before he called himself "Paul the aged" (Phm 1:9).

From Ephesus he went into Macedonia (1Ti 1:3). He may have written the First Epistle to Timothy from that country. But his use of "went," not "came," in 1Ti 1:3, "When I went into Macedonia," implies he was not there when writing. Wherever he was, he writes uncertain how long he may be detained from coming to Timothy (1Ti 3:14-15). BIRKS shows the probability that he wrote from Corinth, between which city and Ephesus the communication was rapid and easy. His course, as on both former occasions, was from Macedon to Corinth. He finds a coincidence between 1Ti 2:11-14, and 1Co 14:34, as to women being silent in Church; and 1Ti 5:17-18, and 1Co 9:8-10, as to the maintenance of ministers, on the same principle as the Mosaic law, that the ox should not be muzzled that treadeth out the corn; and 1Ti 5:19-20, and 2Co 13:1-4, as to charges against elders. It would be natural for the apostle in the very place where these directions had been enforced, to reproduce them in his letter.

The date of the Epistle to Titus must depend on that assigned to First Timothy, with which it is connected in subject, phraseology, and tone. There is no difficulty in the Epistle to Titus, viewed by itself, in assigning it to the earlier date, namely, before Paul's first imprisonment. In Act 18:18-19, Paul, in journeying from Corinth to Palestine, for some cause or other landed at Ephesus. Now we find (Tit 3:13) that Apollos in going from Ephesus to Corinth was to touch at Crete (which seems to coincide with Apollos' journey from Ephesus to Corinth, recorded in Act 18:24, Act 18:27; Act 19:1); therefore it is not unlikely that Paul may have taken Crete similarly on his way between Corinth and Ephesus; or, perhaps been driven out of his course to it in one of his three shipwrecks spoken of in 2Co 11:25-26; this will account for his taking Ephesus on his way from Corinth to Palestine, though out of his regular course. At Ephesus Paul may have written the Epistle to Titus [HUG]; there he probably met Apollos and gave the Epistle to Titus to his charge, before his departure for Corinth by way of Crete, and before the apostle's departure for Jerusalem (Act 18:19-21, Act 18:24). Moreover, on Paul's way back from Jerusalem and Antioch, he travelled some time in Upper Asia (Act 19:1); and it was then, probably, that his intention to "winter at Nicopolis" was realized, there being a town of that name between Antioch and Tarsus, lying on Paul's route to Galatia (Tit 3:12). Thus, First Timothy will, in this theory, be placed two and a half years later (Act 20:1; compare 1Ti 1:3).

ALFORD'S argument for classing the Epistle to Titus with First Timothy, as written after Paul's first Roman imprisonment, stands or falls with his argument for assigning First Timothy to that date. Indeed, HUG'S unobjectionable argument for the earlier date of the Epistle to Titus, favors the early date assigned to First Timothy, which is so much akin to it, if other arguments be not thought to counterbalance this. The Church of Crete had been just founded (Tit 1:5), and yet the same heresies are censured in it as in Ephesus, which shows that no argument, such as ALFORD alleges against the earlier date of First Timothy, can be drawn from them (Tit 1:10-11, Tit 1:15-16; Tit 3:9, Tit 3:11). But vice versa, if, as seems likely from the arguments adduced, the First Epistle to Timothy be assigned to the later date, the Epistle to Titus must, from similarity of style, belong to the same period. ALFORD traces Paul's last journey before his second imprisonment thus: To Crete (Tit 1:5), Miletus (2Ti 4:20), Colosse (fulfilling his intention, Phm 1:22), Ephesus (1Ti 1:3; 2Ti 1:18), from which neighborhood he wrote the Epistle to Titus; Troas, Macedonia, Corinth (2Ti 4:20), Nicopolis (Tit 3:12) in Epirus, where he had intended to winter; a place in which, as being a Roman colony, he would be free from tumultuary violence, and yet would be more open to a direct attack from foes in the metropolis, Rome. Being known in Rome as the leader of the Christians, he was probably [ALFORD] arrested as implicated in causing the fire in A.D. 64, attributed by Nero to the Christians, and was sent to Rome by the Duumvirs of Nicopolis. There he was imprisoned as a common malefactor (2Ti 2:9); his Asiatic friends deserted him, except Onesiphorus (2Ti 1:16). Demas, Crescens, and Titus, left him. Tychicus he had sent to Ephesus. Luke alone remained with him (2Ti 4:10-12). Under the circumstances he writes the Second Epistle to Timothy, most likely while Timothy was at Ephesus (2Ti 2:17; compare 1Ti 1:20; 2Ti 4:13), begging him to come to him before winter (2Ti 4:21), and anticipating his own execution soon (2Ti 4:6). Tychicus was perhaps the bearer of the Second Epistle (2Ti 4:12). His defense was not made before the emperor, for the latter was then in Greece (2Ti 4:16-17). Tradition represents that he died by the sword, which accords with the fact that his Roman citizenship would exempt him from torture; probably late in A.D. 67 or A.D. 68, the last year of Nero.

Timothy is first mentioned, Act 16:1, as dwelling in Lystra (not Derbe, compare Act 20:4). His mother was a Jewess named Eunice (2Ti 1:5); his father, "a Greek" (that is, a Gentile). As Timothy is mentioned as "a disciple" in Act 16:1, he must have been converted before, and this by Paul (1Ti 1:2), probably at his former visit to Lystra (Act 14:6); at the same time, probably, that his Scripture-loving mother, Eunice, and grandmother, Lois, were converted to Christ from Judaism (2Ti 3:14-15). Not only the good report given as to him by the brethren of Lystra, but also his origin, partly Jewish, partly Gentile, adapted him specially for being Paul's assistant in missionary work, laboring as the apostle did in each place, firstly among the Jews, and then among the Gentiles. In order to obviate Jewish prejudices, he first circumcised him. He seems to have accompanied Paul in his tour through Macedonia; but when the apostle went forward to Athens, Timothy and Silas remained in Berea. Having been sent back by Paul to visit the Thessalonian Church (1Th 3:2), he brought his report of it to the apostle at Corinth (1Th 3:6). Hence we find his name joined with Paul's in the addresses of both the Epistles to Thessalonians, which were written at Corinth. We again find him "ministering to" Paul during the lengthened stay at Ephesus (Act 19:22). Thence he was sent before Paul into Macedonia and to Corinth (1Co 4:17; 1Co 16:10). He was with Paul when he wrote the Second Epistle to Corinthians (2Co 1:1); and the following winter in Corinth, when Paul sent from thence his Epistle to the Romans (Rom 16:21). On Paul's return to Asia through Macedonia, he went forward and waited for the apostle at Troas (Act 20:3-5). Next we find him with Paul during his imprisonment at Rome, when the apostle wrote the Epistles to Colossians (Col 1:1), Philemon (Phm 1:1), and Philippians (Phi 1:1). He was imprisoned and set at liberty about the same time as the writer of the Hebrews (Heb 13:23). In the Pastoral Epistles, we find him mentioned as left by the apostle at Ephesus to superintend the Church there (1Ti 1:3). The last notice of him is in the request which Paul makes to him (2Ti 4:21) to "come before winter," that is about A.D. 67 [ALFORD]. EUSEBIUS [Ecclesiastical History, 3.42], reports that he was first bishop of Ephesus; and [NICOPHORUS, Ecclesiastical History, 3.11], represents that he died by martyrdom. If then, St. John, as tradition represents, resided and died in that city, it must have been at a later period. Paul himself ordained or consecrated him with laying on of his own hands, and those of the presbytery, in accordance with prophetic intimations given respecting him by those possessing the prophetic gift (1Ti 1:18; 1Ti 4:14 2Ti 1:6). His self-denying character is shown by his leaving home at once to accompany the apostle, and submitting to circumcision for the Gospel's sake; and also by his abstemiousness (noted in 1Ti 5:23) notwithstanding his bodily infirmities, which would have warranted a more generous diet. Timidity and a want of self-confidence and boldness in dealing with the difficulties of his position, seem to have been a defect in his otherwise beautiful character as a Christian minister (1Co 16:10; 1Ti 4:12; 2Ti 1:7).

The DESIGN of the First Epistle was: (1) to direct Timothy to charge the false teachers against continuing to teach other doctrine than that of the Gospel (1Ti. 1:3-20; compare Rev 2:1-6); (2) to give him instructions as to the orderly conducting of worship, the qualifications of bishops and deacons, and the selection of widows who should, in return for Church charity, do appointed service (1Ti. 2:1-6:2); (3) to warn against covetousness, a sin prevalent at Ephesus, and to urge to good works (1Ti. 6:3-19).

JFB: 1 Timothy (Outline)

• ADDRESS: PAUL'S DESIGN IN HAVING LEFT TIMOTHY AT EPHESUS, NAMELY, TO CHECK FALSE TEACHERS; TRUE USE OF THE LAW; HARMONIZING WITH THE GOSPEL; GOD'S GRACE IN CALLING PAUL, ONCE A BLASPHEMER, TO EXPERIENCE AND TO PREACH IT; CHARGES TO TIMOTHY. (1Ti. 1:1-20)
• PUBLIC WORSHIP. DIRECTION AS TO INTERCESSIONS FOR ALL MEN, SINCE CHRIST IS A RANSOM FOR ALL. THE DUTIES OF MEN AND WOMEN RESPECTIVELY IN RESPECT TO PUBLIC PRAYER. WOMAN'S SUBJECTION; HER SPHERE OF DUTY. (1Ti 2:1-15)
• RULES AS TO BISHOPS (OVERSEERS) AND DEACONS. THE CHURCH, AND THE GOSPEL MYSTERY NOW REVEALED TO IT, ARE THE END OF ALL SUCH RULES. (1Ti. 3:1-16) Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work."
• PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM. (1Ti. 4:1-16)
• GENERAL DIRECTIONS AS TO HOW TIMOTHY SHOULD DEAL WITH DIFFERENT CLASSES IN THE CHURCH. (1Ti. 5:1-25)
• EXHORTATIONS AS TO DISTINCTIONS OF CIVIL RANK; THE DUTY OF SLAVES, IN OPPOSITION TO THE FALSE TEACHINGS OF GAIN-SEEKERS; TIMOTHY'S PURSUIT IS TO BE GODLINESS, WHICH IS AN EVERLASTING POSSESSION: SOLEMN ADJURATION TO DO SO AGAINST CHRIST'S COMING; CHARGE TO BE GIVEN TO THE RICH. CONCLUDING EXHORTATION. (1Ti. 6:1-21)

TSK: 1 Timothy (Book Introduction)

This Epistle bears the impress of its genuineness and authenticity, which are corroborated by the most decisive external evidence; and its Divine inspiration is attested by the exact accomplishment of the prediction which it contains respecting the apostasy in the latter days. This prophecy is similar in the general subject to that in the second Epistle to the Thessalonians, though it differs in the particular circumstances; and exactly corresponds with that of the prophet Daniel on the same subject (Dan 11:38). This important prediction might be more correctly rendered, " Now the Spirit speaketh expressly, that in the latter times some shall apostatize from the faith, giving heed to erroneous spirits, and doctrines concerning demons, through the hypocrisy of liars, having their consciences seared with a hot iron, forbidding to marry, and commanding to abstain from meats," etc. How applicable these particulars are to the corruptions of the Church of Rome need scarcely be insisted on. The worship of saints in that church is essentially the same with the worship of demons among the heathen; which has been established in the world by books forged in the name of the Apostles and saints, by lying legends of their lives, by false miracles ascribed to their relics, and by fabulous dreams and relations; while celibacy was enjoined and practised under pretence of chastity, and abstinence under pretence of devotion. None but the SPIRIT OF GOD could foresee and foretell these remarkable events.

TSK: 1 Timothy 5 (Chapter Introduction)

Overview

1Ti 5:1, Rules to be observed in reproving; 1Ti 5:3, Of widows; 1Ti 5:17, Of elders; 1Ti 5:23, A precept for Timothy’s health; 1Ti 5:24, Some men’s sins go before unto judgment, and some men’s follow after.

Poole: 1 Timothy 5 (Chapter Introduction)

TIMOTHY CHAPTER 5

MHCC: 1 Timothy (Book Introduction)

The design of the epistle appears to be, that Timothy having been left at Ephesus, St. Paul wrote to instruct him in the choice of proper officers in the church, as well as in the exercise of a regular ministry. Also, to caution against the influence of false teachers, who by subtle distinctions and endless disputes, corrupted the purity and simplicity of the gospel. He presses upon him constant regard to the greatest diligence, faithfulness, and zeal. These subjects occupy the first four chapters; the fifth chapter instructs respecting particular classes; in the latter part, controversies and disputes are condemned, the love of money blamed, and the rich exhorted to good works.

MHCC: 1 Timothy 5 (Chapter Introduction)

(1Ti 5:1, 1Ti 5:2) Directions as to the elder and younger men and women.

(1Ti 5:3-8) And as to poor widows.

(1Ti 5:9-16) Concerning widows.

(1Ti 5:17-25) The respect to be paid to elders. Timothy is to take care in rebuking offenders, in ordaining ministers, and as to his own health.

Matthew Henry: 1 Timothy (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to Timothy

Hitherto Paul's epistles were directed to churches; now follow some to particular persons: two to Timothy, one to Titus, and another to Philemon - all three ministers. Timothy and Titus were evangelists, an inferior order to the apostles, as appears by Eph 4:11, Some prophets, some apostles, some evangelists. Their commission and work was much the same with that of the apostles, to plant churches, and water the churches that were planted; and accordingly they were itinerants, as we find Timothy was. Timothy was first converted by Paul, and therefore he calls him his own son in the faith: we read of his conversion, Act 16:3.

The scope of these two epistles is to direct Timothy how to discharge his duty as an evangelist at Ephesus, where he now was, and where Paul ordered him for some time to reside, to perfect the good work which he had begun there. As for the ordinary pastoral charge of that church, he had very solemnly committed it to the presbytery, as appears from Act 20:28, where he charges the presbyters to feed the flock of God, which he had purchased with his own blood.

Matthew Henry: 1 Timothy 5 (Chapter Introduction)

Here the apostle, I. Directs Timothy how to reprove (1Ti 5:1, 1Ti 5:2). II. Adverts to widows, both elder and younger (1Ti 5:3-16). III. To elders (1Ti 5:17-19). IV. Treats of public reproof (1Ti 5:20). V. Gives a solemn charge concerning ordination (1Ti 5:21, 1Ti 5:22). VI. Refers to his health (1Ti 5:23), and states men's sins to be very different in their effects (1Ti 5:24, 1Ti 5:25).

Barclay: 1 Timothy (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO TIMOTHY AND TITUS

Personal Letters

1 and 2 Timothy and Titus have always been regarded as forming a separate group of letters, different from the other letters of Paul. The most obvious difference is that they, along with the little letter to Philemon, are written to persons, whereas all other Pauline letters are written to Churches. The Muratorian Canon, which was the earliest official list of New Testament books, says that they were written "from personal feeling and affection." They are private rather than public letters.

Ecclesiastical Letters

But it very soon began to be seen that, though these are personal and private letters, they have a significance and a relevance far beyond the immediate. In 1Ti_3:15 their aim is set down. They are written to Timothy "that you may know how one ought to behave in the household of God, which is the Church of the living God." So, then, it came to be seen that these letters have not only a personal significance, but also what one might call an ecclesiastical significance. The Muratorian Canon says of them that, though they are personal letters written out of personal affection, "they are still hallowed in the respect of the Catholic Church, and in the arrangement of ecclesiastical discipline." Tertullian said that Paul wrote "two letters to Timothy and one to Titus, which were composed concerning the state of the Church (de ecclesiastico statu)." It is not then surprising that the first name given to them was Pontifical Letters, that is, written by the pontifex, the priest, the controller of the Church.

Pastoral Letters

Bit by bit they came to acquire the name by which they are still known--The Pastoral Epistles. In writing of I Timothy Thomas Aquinas, as long ago as 1274, said, "This letter is as it were a pastoral rule which the Apostle delivered to Timothy." In his introduction to the second letter, he writes, "In the first letter he gives Timothy instructions concerning ecclesiastical order; in this second letter he deals with a pastoral care which should be so great that it will even accept martyrdom for the sake of the care of the flock." But this title, The Pastoral Epistles, really became affixed to these letters in 1726 when a great scholar, Paul Anton by name, gave a series of famous lectures on them under that title.

These letters then deal with the care and organization of the flock of God; they tell men how to behave within the household of God; they give instructions as to how Godhouse should be administered, as to what kind of people the leaders and pastors of the Church should be, and as to how the threats which endanger the purity of Christian faith and life should be dealt with.

The Growing Church

The supreme interest of these letters is that we get in them a picture of the infant Church. In those early days it was an island in a sea of paganism. The people in it were only one remove from their heathen origin. It would have been so easy for them to relapse into the pagan standards from which they had come; the tarnishing atmosphere was all around. It is most significant that missionaries tell us that of all letters the Pastoral Epistles speak most directly to the situation of the younger Churches. The situation with which they deal is being re-enacted in India, in Africa, in China every day. They can never lose their interest because in them we see, as nowhere else, the problems which continually beset the growing Church.

The Ecclesiastical Background Of The Pastorals

From the beginning these letters have presented problems to New Testament scholars. There are many who have felt that, as they stand, they cannot have come directly from the hand and pen of Paul. That this is no new feeling may be seen from the fact that Marcion, who, although he was a heretic, was the first man to draw up a list of New Testament books, did not include them among Paulletters. Let us then see what makes people doubt their direct Pauline authorship.

In them we are confronted with the picture of a Church with a fairly highly developed ecclesiastical organization. There are elders (1Ti_5:17-19 ; Tit_1:5-6 ); there are bishops, superintendents or overseers (1Ti_3:1-7 ; Tit_1:7-16 ); there are deacons (1Ti_3:8-13 ). From 1Ti_5:17-18 we learn that by that time elders were even salaried officials. The elders that rule well are to be counted worthy of a double pay and the Church is urged to remember that the labourer is worthy of his hire. There is at least the beginning of the order of widows who became so prominent later on in the early Church (1Ti_5:3-16 ). There is clearly here a quite elaborate structure within the Church, too elaborate some would claim for the early days in which Paul lived and worked.

The Days Of Creeds

It is even claimed that in these letters we can see the days of creeds emerging. The word faith changed its meaning. In the earliest days it is always faith in a person; it is the most intimate possible personal connection of love and trust and obedience with Jesus Christ. In later days it became faith in a creed; it became the acceptance of certain doctrines. It is said that in the Pastoral Epistles we can see this change emerging.

In the later days men will come who will depart from the faith and give heed to doctrines of devils (1Ti_4:1 ). A good servant of Jesus Christ must be nourished in the words of faith and good doctrine (1Ti_4:6 ). The heretics are men of corrupt minds, reprobate concerning the faith (2Ti_3:8 ). The duty of Titus is to rebuke men that they may be sound in the faith (Tit_1:13 ).

This comes out very particularly in an expression peculiar to the Pastorals. Timothy is urged to keep hold of "the truth that has been entrusted to you" (2Ti_1:14 ). The word for that has been entrusted is paratheke (G3866). Paratheke means a deposit which has been entrusted to a banker or someone else for safe-keeping. It is essentially something which must be handed back or handed on absolutely unchanged. That is to say the stress is on orthodoxy. Instead of being a close, personal relationship to Jesus Christ, as it was in the thrilling and throbbing days of the early Church, faith has become the acceptance of a creed. It is even held that in the Pastorals we have echoes of the earliest creeds.

"God was manifested in the flesh;

Vindicated in the Spirit;

Seen by angels;

Preached among the nations;

Believed on in the world;

Taken up in glory" (1Ti_3:16 ).

That indeed sounds like the fragment of a creed to be recited.

"Remember Jesus Christ, risen from the dead, descended from

David, as preached in my gospel" (2Ti_2:8 ).

That sounds like a reminder of a sentence from an accepted creed.

Within the Pastorals there undoubtedly are indications that the day of insistence on acceptance of a creed has begun, and that the days of the first thrilling personal discovery of Christ are beginning to fade.

A Dangerous Heresy

It is clear that in the forefront of the situation against which the Pastoral Epistles were written there was a dangerous heresy which was threatening the welfare of the Christian Church. If we can distinguish the various characteristic features of that heresy, we may be able to go on to identify it.

It was characterized by speculative intellectualism. It produced questions (1Ti_1:4 ); those involved in it doted about questions (1Ti_6:4 ); it dealt in foolish and unlearned questions (2Ti_2:23 ); its foolish questions are to be avoided (Tit_3:9 ). The word used in each case for questions is ekzetesis (compare G1567 and G2214), which means speculative discussion. This heresy was obviously one which was a play-ground of the intellectuals, or rather the pseudo-intellectuals of the Church.

It was characterized by pride. The heretic is proud, although in reality he knows nothing (1Ti_6:4 ). There are indications that these intellectuals set themselves on a plane above the ordinary Christian; in fact they may well have said that complete salvation was outside the grasp of the ordinary man and open only to them. At times the Pastoral Epistles stress the word all in a most significant way. The grace of God, which brings salvation, has appeared to all men (Tit_2:11 ). It is Godwill that all men should be saved and come to a knowledge of the truth (1Ti_2:4 ). The intellectuals tried to make the greatest blessings of Christianity the exclusive possession of a chosen few; and in contradistinction the true faith stresses the all-embracing love of God.

There were within that heresy two opposite tendencies. There was a tendency to asceticism. The heretics tried to lay down special food laws, forgetting that everything God has made is good (1Ti_4:4-5 ). They listed many things as impure, forgetting that to the pure all things are pure (Tit_1:15 ). It is not impossible that they regarded sex as something unclean and belittled marriage, and even tried to persuade those who were married to renounce it, for in Tit_2:4 the simple duties of the married life are stressed as being binding on the Christian.

But this heresy also issued in immorality. The heretics even invaded private houses and led away weak and foolish women in evil desires (2Ti_3:6 ). They professed to know God, but denied him by their deeds (Tit_1:16 ). They were out to impose upon people and to make money out of their false teaching. To them gain was godliness (1Ti_6:5 ); they taught and deceived for base gain (Tit_1:11 ).

On the one hand this heresy issued in an unchristian asceticism, and on the other it produced an equally unchristian immorality.

It was characterized, too, by words and tales and genealogies. It was full of godless chatter and useless controversies (1Ti_6:20 ). It produced endless genealogies (1Ti_1:4 ; Tit_3:9 ). It produced myths and fables (1Ti_1:4 ; Tit_1:14 ).

It was at least in some way and to some extent tied up with Jewish legalism. Amongst its devotees were those of the circumcision (Tit_1:10 ). The aim of the heretics was to be teachers of the law (1Ti_1:7 ). It pressed on men Jewish fables and the commandments of men (Tit_1:14 ).

Finally, these heretics denied the resurrection of the body. They said that any resurrection that a man was going to experience had been experienced already (2Ti_2:18 ). This is probably a reference to those who held that the only resurrection the Christian experienced was a spiritual one when he died with Christ and rose again with him in the experience of baptism (Rom_6:4 ).

The Beginnings Of Gnosticism

Is there any heresy which fits all this material? There is, and its name is Gnosticism. The basic thought of Gnosticism was that all matter is essentially evil and spirit alone is good. That basic belief had certain consequences.

The Gnostic believed that matter is as eternal as God; and that when God created the world he had to use this essentially evil matter. That meant that to them God could not be the direct creator of the world. In order to touch this flawed matter he had to send out a series of emanations--they called them aeons--each one more and more distant from himself until at last there came an emanation or aeon so distant that it could deal with matter and create the world. Between man and God there stretched a series of these emanations, each with his name and genealogy. So Gnosticism literally had endless fables and endless genealogies. If a man was ever to get to God, he must, as it were, ascend this ladder of emanations; and to do that he needed a very special kind of knowledge including all kinds of passwords to get him past each stage. Only a person of the highest intellectual calibre could hope to acquire this knowledge and know these passwords and so get to God.

Further, if matter was altogether evil, the body was altogether evil. From that, two opposite possible consequences sprang. Either the body must be held down so that a rigorous asceticism resulted, in which the needs of the body were as far as possible eliminated and its instincts, especially the sex instinct, as far as possible destroyed; or it could be held that, since it was evil, it did not matter what was done with the body and its instincts and desires could be given full rein. The Gnostic therefore became either an ascetic or a man to whom morality had ceased to have any relevance at all.

Still further, if the body was evil, clearly there could be no such thing as its resurrection. It was not the resurrection of the body but its destruction to which the Gnostic looked forward.

All this fits accurately the situation of the Pastoral Epistles. In Gnosticism we see the intellectualism, the intellectual arrogance, the fables and the genealogies, the asceticism and the immorality, the refusal to contemplate the possibility of a bodily resurrection, which were part and parcel of the heresy against which the Pastoral Epistles were written.

One element in the heresy has not yet been fitted into place--the Judaism and the legalism of which the Pastoral Epistles speak. That too finds its place. Sometimes Gnosticism and Judaism joined hands. We have already said that the Gnostics insisted that to climb the ladder to God a very special knowledge was necessary; and that some of them insisted that for the good life a strict asceticism was essential. It was the claim of certain of the Jews that it was precisely the Jewish law and the Jewish food regulations which provided that special knowledge and necessary asceticism; and so there were times when Judaism and Gnosticism went hand in hand.

It is quite clear that the heresy at the back of the Pastoral Epistles was Gnosticism. Some have used that fact to try to prove that Paul could have had nothing to do with the writing of them, because, they say, Gnosticism did not emerge until much later than Paul. It is quite true that the great formal systems of Gnosticism, connected with such names as Valentinus and Basilides, did not arise until the second century; but these great figures only systematized what was already there. The basic ideas of Gnosticism were there in the atmosphere which surrounded the early Church, even in the days of Paul. It is easy to see their attraction, and also to see that, if they had been allowed to flourish unchecked, they could have turned Christianity into a speculative philosophy and wrecked it. In facing Gnosticism, the Church was facing one of the gravest dangers which ever threatened the Christian faith.

The Language Of The Pastorals

The most impressive argument against the direct Pauline origin of the Pastorals is a fact which is quite clear in the Greek but not so clear in any English translation. The total number of words in the Pastoral Epistles is 902, of which 54 are proper names; and of these 902 words, no fewer than 306 never occur in any other of Paulletters. That is to say more than a third of the words in the Pastoral Epistles are totally absent from Paulother letters. In fact 175 words in the Pastoral Epistles occur nowhere else in the New Testament at all; although it is only fair to say that there are 50 words in the Pastoral Epistles which occur in Paulother letters and nowhere else in the New Testament.

Further, when the other letters of Paul and the Pastorals say the same thing they say it in different ways, using different words and different turns of speech to express the same idea.

Again, many of Paulfavourite words are absent entirely from the Pastoral Epistles. The words for the cross (stauros, G4716) and to crucify (stauroun, G4717) occur 27 times in Paulother letters, and never in the Pastorals. Eleutheria (G1657) and the kindred words which have to do with freedom occur 29 times in Paulother letters, and never in the Pastorals. Huios (G5207), "son," and huiothesia (G5206), "adoption," occur 46 times in Paulother letters, and never in the Pastorals.

Moreover, Greek has many more of those little words called particles and enclitics than English has. Sometimes they indicate little more than a tone of voice; every Greek sentence is joined to its predecessor by one of them; and they are often virtually untranslatable. Of these particles and enclitics there are 112 which Paul uses altogether 932 times in his other letters that never occur in the Pastorals.

There is clearly something which has to be explained here. The vocabulary and the style make it hard to believe that Paul wrote the Pastoral Epistles in the same sense as he wrote his other letters.

PaulActivities In The Pastorals

But perhaps the most obvious difficulty of the Pastorals is that they show Paul engaged in activities for which there is no room in his life as we know it from the book of Acts. He has clearly conducted a mission in Crete (Tit_1:5 ). And he proposes to spend a winter in Nicopolis, which is in Epirus (Tit_3:12 ). In Paullife as we know it that particular mission and that particular winter just cannot be fitted in. But it may well be that just here we have stumbled on the solution to the problem.

Was Paul Released From His Roman Imprisonment?

Let us sum up. We have seen that the Church organization of the Pastorals is more elaborate than in any other Pauline letter. We have seen that the stress on orthodoxy sounds like second or third generation Christianity, when the thrill of the new discovery is wearing off and the Church is on the way to becoming an institution. We have seen that Paul is depicted as carrying out a mission or missions which cannot be fitted into the scheme of his life as we have it in Acts. But Acts leaves it quite uncertain what happened to Paul in Rome. It ends by telling us that he lived for two whole years in a kind of semi-captivity, preaching the gospel without hindrance (Act_28:30-31 ). But it does not tell us how that captivity ended, whether in Paulrelease or his execution. It is true that the general assumption is that it ended in his condemnation and death; but there is a by no means negligible stream of tradition which tells that it ended in his release, his liberty for two or three further years, his reimprisonment and his final execution about the year A.D. 67.

Let us look at this question, for it is of the greatest interest.

First, it is clear that when Paul was in prison in Rome, he did not regard release as impossible; in fact, it looks as if he expected it. When he wrote to the Philippians, he said that he was sending Timothy to them, and goes on, "And I trust in the Lord that shortly I myself shall come also" (Phi_2:24 ). When he wrote to Philemon, sending back the runaway Onesimus, he says, "At the same time prepare a guest room for me, for I am hoping through your prayers to be granted to you" (Phm_1:22 ). Clearly he was prepared for release, whether or not it ever came.

Second, let us remember a plan that was very dear to Paulheart. Before he went to Jerusalem on that journey on which he was arrested, he wrote to the Church at Rome, and in that letter he is planning a visit to Spain. "I hope to see you in passing," he writes, "as I go to Spain." "I shall go on by way of you," he writes, "to Spain" (Rom_15:24 , Rom_15:28 ). Was that visit ever paid?

Clement of Rome, when he wrote to the Church at Corinth about A.D. 90, said of Paul that he preached the gospel in the East and in the West; that he instructed the whole world (that is, the Roman Empire) in righteousness; and that he went to the extremity (terma, the terminus) of the West, before his martyrdom. What did Clement mean by the extremity of the West? There are many who argue that he meant nothing more than Rome. Now it is true that someone writing away in the East in Asia Minor would probably think of Rome as the extremity, of the West. But Clement was writing from Rome; and it is difficult to see that for anyone in Rome the extremity of the West could be anything else but Spain. It certainly seems that Clement believed that Paul reached Spain.

The greatest of all the early Church historians was Eusebius. In his account of Paullife he writes: "Luke who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul had spent two whole years at Rome as a prisoner at large, and preached the word of God without constraint. Thus, after he had made his defence, it is said that the Apostle was sent again on the ministry of preaching, and that on coming to the same city a second time he suffered martyrdom" (Eusebius: Ecclesiastical History, 2.22.2). Eusebius has nothing to say about Spain, but he did know the story that Paul had been released from his first Roman imprisonment.

The Muratorian Canon, that first list of New Testament books, describes Lukescheme in writing Acts: "Luke related to Theophilus events of which he was an eye-witness, as also, in a separate place, he evidently declares the martyrdom of Peter (he probably refers to Luk_22:31-32 ); but omits the journey of Paul from Rome to Spain."

In the fifth century, two of the great Christian fathers are definite about this journey. Chrysostom in his sermon on 2Ti_4:20 says: "Saint Paul after his residence in Rome departed to Spain." Jerome in his Catalogue of Writers says that Paul "was dismissed by Nero that he might preach Christgospel in the West."

Beyond doubt a stream of tradition held that Paul journeyed to Spain.

This is a matter on which we will have to come to our own decision. The one thing which makes us doubt the historicity of that tradition is that in Spain itself there is not and never was any tradition that Paul had worked and preached there, no stories about him, no places connected with his name. It would be indeed strange if the memory of such a visit had become totally obliterated. It could well be that the whole story of Paulrelease and journey to the west arose simply as a deduction from his expressed intention to visit Spain (Rom 15 ). Most New Testament scholars do not think that Paul was released from his imprisonment; the general consensus of opinion is that his only release was by death.

Paul And The Pastoral Epistles

What then shall we say of Paulconnection with these letters? If we can accept the tradition of his release, and of his return to preaching and teaching, and of his death as late as A.D. 67, we might well believe that as they stand they came from his hand. But, if we cannot believe that--and the evidence is on the whole against it--are we to say that they have no connection with Paul at all?

We must remember that the ancient world did not think of these things as we do. It would see nothing wrong in issuing a letter under the name of a great teacher, if it was sure that the letter said the things which that teacher would say under the same circumstances. To the ancient world it was natural and seemly that a disciple should write in his mastername. No one would have seen anything wrong in one of Pauldisciples meeting a new and threatening situation with a letter under Paulname. To regard that as forgery is to misunderstand the mind of the ancient world. Are we then to swing completely to the other extreme and say that some disciple of his issued these letters in Paulname years after he was dead, and at a time when the Church was much more highly organized than ever it was during his lifetime?

As we see it, the answer is no. It is incredible that any disciple would put into Paulmouth a claim to be the chief of sinners (1Ti_1:15 ); his tendency would be to stress Paulholiness, not to talk about his sin. It is incredible that anyone writing in the name of Paul would give Timothy the homely advice to drink a little wine for the sake of his health (1Ti_5:23 ). The whole of 2Tim 4 is so personal and so full of intimate, loving details that no one but Paul could have written it.

Wherein lies the solution? It may well be that something like this happened. It is quite obvious that many letters of Paul went lost. Apart from his great public letters, he must have had a continuous private correspondence; and of that we possess only the little letter to Philemon. It may well be that in the later days there were some fragments of Paulcorrespondence in the possession of some Christian teacher. This teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with heresy from without and from within. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. He had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he amplified them and made them supremely relevant to the contemporary situation and sent them out to the Church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy; but we think that the form of the letters is due to a Christian teacher who summoned the help of Paul when the Church of the day needed the guidance which only he could give.

FURTHER READING

Timothy

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Timothy 5 (Chapter Introduction)

The Duty To Reprimand (1Ti_5:1-2)

The Relationships Of Life (1Ti_5:1-2 Continued)

Church And Family Duty (1Ti_5:3-8)

An Honoured And A Useful Old Age (1Ti_5:9-10)

The Privilege And The Dangers Of Service (1Ti_5:9-10 Continued)

The Perils Of Idleness (1Ti_5:11-16)

Rules For Practical Administration (1Ti_5:17-22)

Rules For Practical Administration (1Ti_5:17-22 Continued)

Advice For Timothy (1Ti_5:23)

The Impossibility Of Ultimate Concealment (1Ti_5:24-25)

Constable: 1 Timothy (Book Introduction)

Introduction

Historical background

Timothy apparently became a Christian as a result of Paul's missionary work in Lystra (Acts 14:6-23). He joined Paul on the second missionary journey when the apostle's evangelistic team passed through that area where Timothy lived (Acts 16:1-3). On the second journey Timothy helped Paul in Troas, Philippi, Berea, Thessalonica, Athens, and Corinth. During the third journey he was with Paul in Ephesus. From there Paul sent him to Macedonia (Acts 19:22). Later he was with Paul in Macedonia (2 Cor. 1:1, 19) and apparently traveled with the apostle to Corinth (Rom. 16:21). On the return trip to Ephesus, Timothy accompanied Paul through Macedonia as far as Troas (Acts 20:3-6). Still later Timothy was with Paul in Rome (Col. 1:1; Phile. 1; Phil. 1:1), and from there he probably made a trip to Philippi (Phil. 2:19-23).

At the end of the Book of Acts, Paul was under house arrest in Rome (Acts 28:30-31). Our knowledge of his activities after that time comes mainly from scanty references in his epistles and conjectures since we have no canonical history of his work.

Following his trial before Caesar and his acquittal, Paul evidently left Rome. He made his way eastward and eventually arrived in Ephesus. While in Ephesus Paul doubtless visited other churches in the area and later set out for Macedonia and probably for other provinces intending to continue his pioneer missionary work (cf. Rom. 15:24, 28). When Paul departed from Ephesus he left Timothy in charge as his special representative to continue the work there (1 Tim. 1:3). Sometime after that Timothy evidently wrote to Paul probably asking if he could leave Ephesus perhaps to rejoin Paul. Paul responded with this letter in which he instructed Timothy to remain in Ephesus and to continue his needed ministry until Paul would rejoin him there (3:14; 4:13).

Timothy's function in Ephesus was to represent Paul to the church.¹ He evidently was not an elder in that church. Paul spoke of the Ephesian elders in this epistle as individuals different from Timothy.

When Paul had met with the Ephesian elders toward the end of his third missionary journey, he had warned them about false teachers who would arise in their midst (Acts 20:29-30). This situation had happened (cf. 1:6; 6:21; 2 Tim. 2:18). Evidently Hymenaeus and Alexander were two of those "wolves" (1:20). Paul alluded to others in this epistle as well (1:3-11; 4:1-5; 6:3-10). We shall consider their errors in the exposition to follow.

If Caesar released Paul from prison in Rome in the early 60s A.D., he may have written this epistle in the middle 60s, perhaps 63-66 A.D. Paul's reference to his going from Ephesus to Macedonia (1:3) suggests that he may have been in Macedonia when he wrote 1 Timothy. Nevertheless, since we have no other references to guide us, he could have been in any one of a number of other provinces as well.

The authorship of the Pastorals is a major critical problem in New Testament studies, but I believe the arguments for Pauline authorship are most convincing.²

"The majority of modern scholars maintain that the Pastoral Epistles are pseudepigraphical--that is, written pseudonymously (in Paul's name) sometime after Paul's death (so Dibelius and Conzelmann, Brox, Barrett, Hanson, Houlden, Karris, Hultgren). Most today locate these three letters around the turn of the century, suggesting that the author aimed to revive Pauline teaching for his day or to compose a definitive and authoritative Pauline manual for denouncing heresy in the postapostolic church."³

Purpose

First and 2 Timothy and Titus are called "Pastoral Epistles" because Paul wrote them to pastors (shepherds) of churches outlining their pastoral duties.⁴ Their main pastoral duties were to defend sound doctrine and to maintain sound discipline.⁵

"The pastoral Epistles are primarily practical rather than theological. The emphasis lies rather on the defense of doctrine than on its explication or elaboration. The distinctively doctrinal passages comprise only a small part of the whole; Timothy and Titus had already been instructed."⁶

Message⁷

All three of the Pastoral Epistles (1 and 2 Timothy and Titus) deal with the same subject: the order of the local church. Paul had already expounded the doctrines of the church universal and the ministry of the saints in Christ's body in his other epistles. In these he also gave some direction concerning life in the local churches. Now in the Pastorals he expounded on the effective operation of the local church as a microcosm of the universal church. Remember that the church is people.

First Timothy deals with two aspects of the subject of order in the local church: the life of the church, and the leadership of the church. Titus elaborates on the leadership of the church. Second Timothy elaborates on the life of the church. First Timothy is more general and fundamental. Titus expounds how to set the church in order, and 2 Timothy expounds the leader's personal responsibility.

In 1 Timothy, Paul taught that the function of the local church is to proclaim God's truth in the world. He also taught that the function of the church leaders (Timothy and the elders) is to expound God's truth in the church. The purpose for which the church exists is the proclamation of God's truth in the world. The purpose for which the leaders of the church exist is the exposition of God's truth in the church. This is the message statement.

These are the same points Paul made in Ephesians 4:11-12 concerning the universal church. The saints are to do the work of the ministry, and the gifted men (apostles, prophets, etc.) are to equip the saints for their work. In 1 Timothy he applied the same truth to the local church.

On the one hand then the purpose of the church is to declare God's truth to the world (3:14-16). The key terms in this central passage are "church" and "mystery of godliness."

The local church is an instrument God designed to support and display His truth. Every individual believer is a light in a dark world. God has called us to let our light shine among men (Matt. 5:14-16).

The local church exists to support and display the light of the testimony of believers, not only individually but also corporately.

The "mystery of godliness" is essentially Christ. It is more broadly the truth that the church proclaims that centers on Christ. It is a mystery in that we know it only by special revelation. "Godliness" means piety. This word describes faith in Christ worked out in everyday living. Where does one find godliness? We see it in concrete manifestation in Jesus Christ (3:16). Paul summarized the three stages of His ministry in the three couplets of an ancient hymn. These are His past humiliation, His present proclamation, and His future glorification.

The purpose of the local church then is to proclaim godliness. We do this by presenting Christ and by demonstrating before the world godlike behavior ourselves by the power of the Holy Spirit. Audio witness builds on visual witness.

The purpose of the leaders of the local church, in the second place, is to expound the truth in the church. Church leaders do this by teaching, by exhortation, and by example. The exposition of the truth is not only spoken or written communication (teaching) followed by intellectual comprehension. It also requires encouragement and sensitivity to the condition of the learners (exhortation). The church leader prepares others to reveal God's truth most importantly by exemplifying the truth and illustrating it in his or her life. Truth must be incarnate in the teacher before the learner can thoroughly grasp it. God did this for us in the incarnation of His Son. Jesus said, "You are the light of the world," not, "You announce the light of the world."

Paul drew several implications from these truths.

Notice first some implications concerning the purpose of the local church.

In view of its purpose the local church must be careful to present an unchanged gospel. There must be no majoring in the minors, no claim to "higher knowledge," and no distortion of the truth. In this epistle Paul warned Timothy about all these threats to the purity of God's truth. Preachers and teachers take note. We should be creative in delivering the message, but we must not be creative in the content of the message.

Second, the local church's worship must be unceasing. This was Paul's point when he gave instructions concerning the priority of prayer in church life (2:1-7).

Third, the local church must persevere in its ministry without failing. If it is to do this it needs leaders who incarnate the truth and consistently minister to and motivate the saints. Thus the need for qualified leaders is obvious (3:1-13). Personal example is every bit as important as persuasive explanation.

Note also some implications of the truth that the purpose of the church leader is to expound God's truth to the saints. These are the same as those already pointed out for the church, but they are true of the leader on a personal level.

First, the leader must be absolutely loyal to the truth. "Preach the Word!" (2 Tim. 4:2).

Second, his behavior toward others must be consistent. He must have a deep commitment to fulfilling his purpose of being a good example as well as to his purpose of communicating verbally.

Third, in his personal life he must persevere. He must continue to let God's truth sit in judgment on his life. He must continue to be responsive to the truth. He must also continue to behave in harmony with the truth. Watch out for spiritual calluses.

By way of application let me point out three things the church needs to watch out for and then three things the church leader should beware of. They are very similar.

The local church, Paul warns in this epistle, should beware of false doctrine. By this I mean any doctrine that deviates from the essential teaching of the faith. This will weaken her testimony to the world. Guard the doctrine of your church.

Second, the church should beware of a failure in prayer. This will hinder both her witness to the world and her own growth in godliness (cf. James 4:2; John 15:5).

Third, the church should beware of feeble government. By feeble government I mean government by elders and deacons who lack godly character. Too often church leaders gain appointment for other reasons. Church oversight must fulfill the purposes of God's truth by men who incarnate God's truth. Don't recognize elders too soon, or at all, if they are unqualified.

The dangers to the church leader correspond to these. There must be no failure in his doctrine, nor in his duty, nor in his diligence. If we know and respond to God's truth we will be free from those influences that would hinder us from fulfilling our ministry.

Teaching is life-changing not only to the extent people understand it and appreciate its importance but also to the extent that the life of the teacher illustrates it. We can be completely orthodox and effective in our methods of presentation. However if our life does not harmonize with what we say, those who listen will reject what we say. Not only does our preaching then become ineffective, it also becomes blasphemous. The life of the preacher can promote the growth of his church as much as his pastoral skill. People will put up with many deficiencies, and we all have many, if they can have a good example of a sincere Christian. You can be effective because you have God's Word, God's Spirit, and God's grace.

Constable: 1 Timothy (Outline)

Outline

I. Salutation 1:1-2

II. Timothy's mission in Ephesus 1:3-20

A. The task Timothy faced 1:3-11

B. Exhortations to be faithful 1:12-20

1. A positive encouragement 1:12-17

2. A negative warning 1:18-20

III. Instructions concerning the life of the local church 2:1-4:5

A. The priority of prayer in church life 2:1-7

B. The primary responsibilities of the men and the women in church meetings 2:8-15

C. The qualifications for church leaders 3:1-13

1. Qualifications for elders 3:1-7

2. Qualifications for deacons 3:8-13

D. The nature of the local church 3:14-16

E. The problem of apostasy in the church 4:1-5

IV. Instructions concerning leadership of the local church 4:6-5:25

A. The leader's personal life and public ministry 4:6-16

B. Basic principles of effective interpersonal relationships 5:1-2

C. How to deal with widows and elders 5:3-25

1. Provisions for widows 5:3-16

2. The discipline and selection of elders 5:17-25

V. Instructions for groups within the church 6:1-19

A. Slaves 6:1-2

B. False teachers 6:3-10

C. Those committed to Christ 6:11-16

D. The wealthy 6:17-19

VI. Concluding charge and benediction 6:20-21

Constable: 1 Timothy

1 Timothy

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Timothy (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO TIMOTHY.

INTRODUCTION.

St. Paul passing through Lycaonia, about the year 51, some of the brethren at Derbe or Lystra recommended to him a disciple, by name Timothy, who from his infancy had studied the Holy Scriptures. St. Paul took him, making him his companion and fellow-labourer in the gospel: and not to offend the Jews, who could not be ignorant that Timothy's father was a Gentile, he caused him to be circumcised. Afterwards he ordained him bishop of Ephesus. (Witham) --- St. Paul writes this epistle to his beloved Timothy, to instruct him in the duties of a bishop, both in respect to himself and to his charge; and that he ought to be well informed of the good morals of those on whom he was to impose hands: Impose not hands lightly upon any man. He tells him also how he should behave towards his clergy. This epistle was written about thirty-three years after our Lord's ascension; but where it was written is uncertain: the more general opinion is, that it was in Macedonia. (Challoner) --- After his epistles to the Churches, now follow those to particular persons; to Timothy and Titus, who were bishops, and to Philemon. Timothy was the beloved disciple of St. Paul, whom he frequently styles his son; but it is not certain that they were at all related. After having accompanied the apostle in many of his travels, the latter at last ordained him bishop, and fixed him permanently at Ephesus. Shortly after he wrote him this epistle, to instruct him in the episcopal duties, as he was but young for those great functions. He might be then about thirty-five. He mentions, likewise, in short the chief heresies which were then making mischief at Ephesus, and gives regulations and instructions for different states of persons in the Church. St. Timothy, who had been so long the disciple of St. Paul, and who never left him except when ordered by his master, could not be ignorant of his duties, but it was destined for the use of bishops of every age. Hence St. Augustine says that such as are destined to serve the Church, should have continually before their eyes the two epistles to Timothy and that to Titus.

====================

Gill: 1 Timothy (Book Introduction)

INTRODUCTION TO 1 TIMOTHY

Timothy, to whom this epistle is written, was eminent for his early piety and acquaintance with the sacred Scriptures; his mother was a Jewess, and his father a Greek, which was the reason why he was not circumcised in his infancy. Mention is made in the second epistle to him of his mother Eunice, and grandmother Lois, as believers, and of his knowledge of the Scriptures from a child: this excellent person the apostle meeting with at Lystra, and having a good report of him from the brethren there, he chose him to be his companion in his travels, and to assist him in the spread of the Gospel; and knowing that it would be very disagreeable to the Jews to hear the word of God from the lips of an uncircumcised person, he took him and circumcised him, becoming all things to all, that he might gain some. This being done, he went along with him into several parts, and he made great use of him, in preaching the word, planting churches, and writing epistles; he sent him to various places with messages from him, to Corinth, Philippi, and Thessalonica; and now had left him at Ephesus, where he besought him to abide for a while; for that he was the bishop, pastor, or overseer of that church is not likely, since his residence here was not constant, and was afterwards called away from hence by the apostle, who desired his stay there, under whom, and by whose directions, he acted while there; and seeing that this church had elders, bishops, or overseers, whom the Holy Ghost had set over them, whom the apostle called to him at Miletus, and gave them some advice and instructions. The design of Timothy's continuance there was to check growing errors and heresies, and to take care of, and preserve the discipline of God's house; and to charge him with these things was the design of this epistle; in which he teaches him how to behave himself in the church of God, by taking heed to his doctrine and conversation; and gives rules relating to the qualifications of bishops and deacons, and to the care of widows, and with regard to church censures, and the becoming walk and conversation of all sorts of persons of every office, age, sex, rank, and order. This epistle is thought to be written about the year 55.

Gill: 1 Timothy 5 (Chapter Introduction)

INTRODUCTION TO 1 TIMOTHY 5

In this chapter the apostle lays down rules about the manner of rebuking persons, suitable to their several ages; gives directions concerning widows, both old and young; and instructs Timothy how to behave towards elders in office on different accounts. The rules for giving reproof to old men, as fathers; to young men, as brethren; to elder women, as mothers; and to the younger, as sisters, are in 1Ti 5:1. Next follow the directions about taking care of widows, who are to be honoured and maintained by the church, that are widows indeed, 1Ti 5:3 not such who have relations that are capable of taking care of them, who ought to do it, and not burden the church; since so to do is an act of piety, a requiting parents for their former care and kindness, and is good and acceptable in the sight of God, 1Ti 5:4 but such who are desolate and alone, and have no husbands nor children, nor any to support their wants, but wholly depend on the providence of God, and are constant at the throne of grace crying for help and relief, which shows they are living Christians; whereas such who spend their time in sinful lusts and pleasures, are dead while they live; wherefore if members of churches, with respect to this business, would be blameless, they ought to take care of the former, and reprove the latter, 1Ti 5:5. And as for those persons who cast their poor widows upon the church, and will not provide for them, when they are able, they are to be looked upon as deniers of the faith, and to be worse than the Heathens themselves, 1Ti 5:8. The qualifications of widows to be taken care of by the church, besides those before mentioned, are, that they be sixty years of age, having been the wife of one man, and well known for their good works, some of which are particularly mentioned, 1Ti 5:9 but those who are under the age fixed, and especially are fit for marriage, and the procreation of children, should be rejected, because of their lasciviousness, idleness, tattling, and busying themselves about other people's matters; these, on the contrary, should be directed to marry, bear children, take care of household affairs, and give no occasion to the enemy to reproach and blaspheme; and the rather such advice should be taken, since there had been some sad instances of apostasy in such persons, 1Ti 5:11. And then the apostle repeats his order to believers, to take care of their poor widows, who were able to do it themselves, that so the church might not be burdened, and might be able to relieve such as were real and proper objects, 1Ti 5:16. And then follow rules with respect to elders in office, as that those that rule well, and labour in the ministry of the word, should be honourably maintained; which is confirmed by a passage of Scripture in the Old Testament, and by a saying of Christ's in the New, 1Ti 5:17, that an accusation should not be received against one of such a character, but by two or three witnesses, 1Ti 5:19 and that such of them that fell into any notorious sin should be publicly rebuked, in order to make others afraid to sin, 1Ti 5:20. And these things the apostle, in the most solemn manner, charges Timothy, in the sight of God, Christ, and the angels, to observe, without partiality, 1Ti 5:21. To which he adds, that he would not have him be hastily concerned in the ordination of anyone as an elder, lest he should involve himself in his sin, whereas by acting otherwise he would be free, 1Ti 5:22 and then inserts some advice to himself, to take care of his health, 1Ti 5:23 and concludes the chapter with observing, on occasion of what he had said, 1Ti 5:22 that some men's sins were open, and their characters were easily discerned, and others were private, and such were also the good works of others; which made the case either more easy or more difficult to determine what was to be done; and therefore nothing should be done suddenly and rashly, 1Ti 5:24.

College: 1 Timothy (Book Introduction)

FOREWORD

A movement which prides itself in its back-to-the-Bible underpinnings and its plea for unity should welcome any effort of the stature of the College Press NIV Bible Commentary. The exegesis of the biblical text must always be at the heart of who we are, and the effort to do so in a way that reaches across lines that have divided our movement signals an emphasis on the original hallmarks of the movement.

Having taught Bible and Greek at David Lipscomb University for eleven years, I have come to appreciate how many good commentaries there are on nearly every book in the New Testament. I am, in some ways, reluctant about adding another book to that pile. All of those commentaries have helped to shape my understanding of the biblical text for its original audiences and its import for Christians today.

I especially want to thank my family who have supported me and encouraged me when I spend hours at my computer typing away, my students whose questions have always caused me to look at the biblical text in fresh ways, and my colleagues who have always served as a constant encouragement.

When I was asked to participate as an author in this project, I was hesitant. When I was asked to write on Timothy and Titus, I was even more hesitant. To be a part of this series is an honor. To undertake writing a commentary on 1 and 2 Timothy and Titus is a challenging task. This is, after all, the section of Scripture that has fueled the debate about the role of women, has been at the heart of effort to redefine church leadership, and has provided encouragement to those who feel as if they "have fought the good fight" and are about to "finish the course." I began the study hoping for wonderful insights, and, although I gained a few, I came out of the study convinced that many of the more traditional interpretations were still reasonable. I discovered that, although I did not have all the answers, Paul's advice to those two young preachers and to their churches still made sense both for Paul's original audiences and for the preacher and his church today. May we today heed the words of Paul to "guard what has been entrusted to" our care and to "preach the Word."

-College Press New Testament Commentary: with the NIV

GENERAL INTRODUCTION

While several passages in 1 and 2 Timothy and Titus have provided the fodder for tomes of theological discussion (e.g., 1 Tim 2:9-15 and the role of women; 1 Tim 3:11 and deaconesses; 1 Tim 3:1-8 and Titus 1:6-9 and the characteristics of those to serve as elders), the real value of these epistles lies in their message to two young ministers, to second generation believers in Ephesus and to a young church facing a pagan world in Crete. These epistles provide teaching which the church in the twentieth and twenty-first centuries needs to hear.

The two letters to Timothy and the letter to Titus stand in a very close relationship to one another. They are written to fellow workers of the Apostle Paul; they are bound together by similar content: false teachers who bear similar characteristics, a discussion of church leaders, similar situations for the churches addressed, and the same basic time frame.

1 and 2 Timothy and Titus have been known as the Pastoral Epistles since the eighteenth century. As early as the thirteenth century Thomas Aquinas referred to 1 Timothy as a "pastoral rule." In 1703 D.N. Berdot described Titus as a "Pastoral Epistle," based on the assumption that it was an instruction manual for a pastor. In reality, neither the term "pastor" nor its equivalent, "shepherd," appears in any of the three epistles. Paul Anton popularized the term in lectures he delivered on Timothy and Titus published posthumously in 1753-1755. Anton applied the term "Pastoral Epistles" to all three epistles.

Although the term "the Pastoral Epistles" has become a convenient designation for these three epistles which have much in common, it can be misleading. These epistles are not really a manual of pastoral theology. Only a fraction of these books contains what could be termed ecclesiastical teaching (1 Tim 3:1-13; 5:3-22; Titus 1:5-9). The three epistles are very different. There is nothing within the epistles that would indicate they were written from the same place and time or that the author intended them to be studied together.

AUTHORSHIP

A crucial issue in the Pastoral Epistles (PE) is the authorship of the epistles. Despite widespread denial of Pauline authorship in modern times, ancient authors generally accepted the works as authentic epistles of the Apostle Paul. Serious challenges to Pauline authorship of the Pastoral Epistles began in the nineteenth century, especially with the forceful challenge espoused by Schleiermacher in 1807.

Testimony of the Books Themselves

The letters claim to be by Paul, an apostle of Christ Jesus (1 Tim 1:1; Titus 1:1; 2 Tim 1:1). This assertion matches claims of the other Pauline letters. The author describes himself as "a blasphemer, a persecutor and a violent man" (1 Tim 1:13), a description which fits the account of Paul's pre-Christian life as seen in Acts. The author describes Timothy and Titus as his spiritual sons (1 Tim 1:2; Titus 1:4); this too is in full accord with their relationship to Paul as seen in Acts and the other Pauline epistles. The epistles frequently refer to events in the Apostle's life and mention co-workers like Tychicus, Apollos, Barnabas, and Mark who are known from the other Pauline epistles.

With all of this data in mind, it is little wonder that there was almost unanimous agreement regarding Pauline authorship of the Pastoral Epistles for nearly 1800 years.

Attestation by the Early Church

The early church clearly regarded Paul as the author of the Pastoral Epistles. Clement of Alexandria (ca. 155-ca. 220) frequently referred to and cited the Pastoral Epistles. He even cited 1 Tim 6:20, "what is falsely called knowledge," and ascribed the passage to "the apostle." Similarly Origen, his student, ascribed 1 Tim 1:15 to Paul: "Moreover, Paul, who himself also at a later time became an apostle of Jesus, says in his epistle to Timothy, 'This is a faithful saying, that Jesus Christ came into the world to save sinners, of whom I am chief.'" Eusebius (ca. 265-ca. 339) attributed the Pastoral Epistles to Paul. He said, "The epistles of Paul are fourteen, all well known and beyond doubt. It should not, however, be overlooked that some have set aside the epistle to the Hebrews." The Muratorian Canon (ca. 200) refers to the Pastoral Epistles as Pauline. The extensive citations of the Pastoral Epistles by the church fathers, including Justin Martyr, Polycarp, Ignatius, and Irenaeus, demonstrate the early consensus that the Pastoral Epistles are Pauline.

The evidence is not, however, all positive. According to Tertullian, Marcion (ca. 140) excluded the Pastoral Epistles from his canon. Marcion, of course, rejected any book which did not fit his heretical view of Christianity. He omitted Matthew, Mark, and John; and he accepted only a mutilated copy of Luke. It seems likely that Marcion objected to the Pastoral Epistles because of their denunciation of tenets of his brand of Christianity (cf. 1 Tim 1:8; 6:20; 2 Tim 3:16).

An additional bit of negative evidence is seen in the apparent absence of the Pastoral Epistles from ⁴⁶ of the Chester Beatty papyri. The codex dates from the mid-third century and contains Pauline epistles. Portions of the manuscript are missing. It lacks a portion of Romans which stood at the beginning of the codex, a portion of 1 Thessalonians, and all of 2 Thessalonians. Most scholars feel that the manuscript did not have room for the Pastoral Epistles and Philemon, which are also missing.

If one looks only at external evidence, the victory would clearly be won in favor of acceptance of the Pastoral Epistles as Pauline.

Modern Times

Until the nineteenth century the Pastoral Epistles were deemed authentic and Pauline. The first attack on apostolic authorship was made by Schmidt (1804) and Schleiermacher (1807).

Today Pauline authorship of the Pastoral Epistles is disputed on five grounds:

Historical Allusions. Scott has said, "That Paul cannot have been the author [of the PE] is most clearly apparent when we examine the historical framework of the letters." The problem may be summarized as follows: the Pastoral Epistles do not fit into the historical framework of Acts and the Pauline epistles. Acts mentions only two imprisonments: Caesarea and Rome.

The modern reader is not provided with many of the details of Paul's early life (i.e., the period described in Acts). Nowhere in Acts, or for that matter anywhere in the Pauline corpus outside 2 Corinthians, can one find Paul's frequent imprisonments, his five beatings, or his three shipwrecks (2 Cor 11:23-27). Also one is not bound to place the events described in the Pastoral Epistles into the period described in Acts. In fact the situation there seems to indicate likelihood of Paul's being released from prison. The traditional interpretation which proposes a release from the imprisonment mentioned in Acts during which 1 Timothy and Titus were written and a subsequent Roman imprisonment as described in 2 Timothy has much to offer and provides few difficulties. There is nothing improbable about Paul being released from prison, engaging in the kind of ministry indicated in 1 Timothy and Titus, and then later being imprisoned again with death being imminent.

Ecclesiastical Situation. It is argued that the church situation described in the Pastoral Epistles is akin to the second century and far too developed for Paul. At this juncture it is worth noting that very little of the Pastoral Epistles can really be termed "ecclesiastical teaching."

Paul does have an interest in ecclesiastical matters: he and Barnabas appoint elders (Acts 14:23); Paul addresses the bishops and deacons at Philippi (Phil 1:1); Paul lists pastor-teachers among the divine gifts provided to the early church (Eph 4:11-13); and Paul calls for the elders at Ephesus on his way to Rome, calling upon them to oversee (verb from which the noun "bishop" comes) and shepherd (verb from which the noun "pastor" comes) their flocks (Acts 20:13-35).

Nothing in the Pastoral Epistles would demand the later phenomenon of monarchical bishops. As Carson, Moo, and Morris have noted, "Clearly none of this amounts to much in the way of organization, certainly to nothing more than can have appeared in the church in comparatively early days."

The Nature of the False Teaching. It is usually assumed that all three Pastoral Epistles face the same false teaching, an assumption which has been questioned in recent years. Many have wanted to see the Pastoral Epistles addressing a heresy seen only after the early second century and therefore as being non-Pauline. Easton argued that the Pastoral Epistles painted a picture of Christianity threatened by a "coherent and powerful heresy," a heresy which claimed to be more profound than the revelation of the Church. That the heresy seen here is "coherent and powerful" and that one must see it as second century Gnosticism is still to be demonstrated. The heresy or heresies seen in the Pastoral Epistles betray a strong Jewish element much akin to what one meets in the Qumran literature and the apocryphal work, Jubilees. There are no real grounds to see the false teaching confronted in the Pastoral Epistles as something which would not, indeed did not (cf. Colossians), arise in Paul's lifetime.

It does seem that the false teaching and false teachers encountered in all three of the Pastoral Epistles are of the same sort. They have similar tendencies and use similar language even though every element seen in one book may not appear in the other. One must simply piece together the elements that compose this heresy: emphasis on myths and genealogies (1 Tim 1:4; Titus 1:14; 3:9; 2 Tim 4:4); concern for the Law and Jewishness (1 Tim 1:7; Titus 1:10, 14; 3:9); emphasis on "knowledge" (1 Tim 6:20; 2 Tim 3:6-9); controversy, speculation and arguments (1 Tim 1:4, 6; 6:4, 20; Titus 1:10; 3:9; 2 Tim. 2:14, 16, 23; 3:1-5); immorality (1 Tim 1:19, 20; Titus 1:15, 16; 2 Tim 2:16, 19; 3:1-5); deception (1 Tim 4:1-3; Titus 1:10-13; 2 Tim 3:6-13); some ascetic practices (1 Tim 4:1-5); and teaching for material gain (1 Tim 6:5; Titus 1:11; 2 Tim 3:2-4).

Vocabulary and Style. As Guthrie has noted, "the majority of those who favor the non-Pauline authorship of the Epistles are swayed more by linguistic considerations than by any of the objections mentioned above." Perhaps no scholar has presented this argument for non-Pauline authorship in stronger fashion than P.N. Harrison. Harrison built upon the work of previous scholars to argue that the vocabulary and style of the Pastoral Epistles indicated that they did not share the same author as the ten epistles generally accepted as Pauline.

Harrison noted that well over one third of the words, excluding proper names, used in the Pastoral Epistles occur nowhere else in the New Testament. Many of the words used in the Pastoral Epistles and the universally accepted Pauline epistles have different meanings. Many of the words used only in the Pastoral Epistles are found in the early church fathers and in the apologists. On the surface Harrison's arguments seem most convincing; however, Carson, Moo, and Morris have noted that one could use the same line of argument to suggest that the three Pastoral Epistles were themselves written by different authors.

In examining the style of the Pastoral Epistles, Harrison gives special emphasis to particles, prepositions, and pronouns - elements that are indicative of style which an imitator might not follow. After noting a drastic difference in usage, he concludes that it is unlikely that "within a very few years we should find the same writer producing three epistles without once happening to use a single word in all that list - one or the other of which has hitherto appeared on the average nine times to every page that Paul wrote. " Guthrie, however, has noted that Harrison's data is selective and "would seem to be invalid."

One must allow any author to use differing vocabulary and styles which would fit a differing situation, audience, purpose, and time frame. Arguments offered thus far on the basis of vocabulary and style neither prove nor disprove Pauline authorship of the Pastoral Epistles.

The Theology of the Pastoral Epistles. It has been argued that the theology of the Pastoral Epistles is not that of Paul: the cross is no longer the center of theology, and there is undue emphasis on works. This argument fails to take into consideration the whole of the teaching, both in the ten epistles generally accepted as Pauline and in the Pastoral Epistles as a whole. Hendriksen has rightly noted, "The truth is that the doctrine taught and presupposed in the Pastorals is clearly the same as that which is held before us in the ten [Pauline epistles]." Hendriksen goes on to list nine theological concepts, including salvation by grace through faith, which are central to the ten epistles generally accepted as Pauline and then delineates their occurrence in the Pastoral Epistles.

Modern Solutions to These Issues. Several solutions have been offered to these apparent inconsistencies by serious critics. Some have suggested one must simply opt for non-apostolic authorship. Others, like Harrison (1921), Scott (1936), and Easton (1948), have suggested non-Pauline authorship for the documents as a whole while allowing for a few genuine Pauline fragments.

A central issue in the discussion is the attitude of the early church toward the pseudepigrapher. Carson, Moo, and Morris have noted that the contention that pseudonymous epistles circulated freely and were widely accepted by early Christians cannot be supported. Tertullian spoke of a church leader who composed writings which wrongly bore the name of Paul. Even though this was done out of love, the man was dismissed from his office. Similarly, the Muratorian Canon says that forgeries in Paul's name were to be rejected. As Carson, Moo, and Morris have noted, "Nowhere is evidence cited that any member of the New Testament church accepted the idea that a pious believer could write something in the name of an apostle and expect the writing to be welcomed." Indeed discussion of canonicity tended to focus on the issue of authorship.

The traditional position of Pauline authorship of the Pastoral Epistles fits the data. One who deems these works to be authentic Pauline epistles is not without support from a good number of excellent scholars (cf. Carson, Fee, Guthrie, Hendriksen, Johnson, Moo, and Morris). When one accepts Pauline authorship, the issues of language and style remain. They are still more like Paul than different from Paul. Is the change due simply to subject? Can it be an aging Paul? Should one see an amanuensis as the one responsible for the differences? The final words of Fee on the issue of authorship of the Pastoral Epistles are worth repeating:

To say that Paul is the author of the Pastoral Epistles means that the letters ultimately come from him in the historical settings contained within them. It does not say how they came from him; the final answer to that question is not available to us.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

PLACE OF ORIGIN AND DATE

Little can be said with certainty of Paul's location when he penned 1 Timothy. Although Paul does not say explicitly that he was in Macedonia, he appears to indicate that he had been in Ephesus with Timothy, had left Timothy behind, and had gone on to Macedonia: "As I urged you when I went into Macedonia, stay there in Ephesus" (1:3).

If Paul was released from "house arrest" in Rome as the data in Acts 28:30 and the prison epistles might suggest and wrote this epistle at a subsequent time, the date for 1 Timothy would likely be 63-66. A chronology of Paul's life from Acts would indicate his imprisonment lasted until 61/62. The Neronian persecution of 64 would indicate that his release should precede that date. Eusebius recorded that Paul died in 67. If one accepts those dates, Paul would have penned 1 Timothy between 63 and 66.

Other suggestions are given by those who would contend that Paul died at the height of the Neronian persecution of 64. Some would, therefore, provide a date of 62-63 for composition of 1 Timothy. Robinson has suggested Paul's departure for Macedonia, leaving behind Timothy in Ephesus (1:3), reflects the situation seen in Acts 20:1-4. He, therefore, places 1 Timothy within the historical data of Acts and suggests a date of 55. Scholars who argue for pseudonymity generally date the epistle during the second century (cf. Kümmel).

A date of 63-66 seems best to fit the data currently available.

DESTINATION AND AUDIENCE

Although on the surface 1 Timothy seems to be personal correspondence between Paul and Timothy, his son in the faith, there is much in the epistle that indicates Paul intended the letter to be read and heeded by the congregation at Ephesus. "Grace be with you" in 6:21 is plural. Many of Paul's admonitions to Timothy (e.g., "Don't let anyone look down on you because you are young," 4:21) may also have served to advise the church of their correct path of action.

Timothy is well known from Acts and the epistles of Paul. He was a native of Lystra; his mother was Jewish and his father a Gentile. About A.D. 49 he became a co-worker of Paul. As a young man likely converted and trained by Paul, Paul found a special place in his heart for him (1 Cor 4:17; Phil 2:22; 1 Tim 1:2). Timothy appears alongside Paul in the opening greetings of several epistles (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thess 1:1; 2 Thess 1:1). He was undoubtedly considered a trusted colleague and co-worker (1 Thess 3:2) who could be trusted to be sent on special missions (1 Cor 16:10; Phil 2:20). If one accepts the traditional site for the place of writing of the prison epistles, Timothy was with Paul in Rome (Col 1:1; Phlm 1). He has, at this juncture, been left behind in Ephesus to set things in order. He is a young man (see the discussion of 1 Tim 4:12) who was perhaps not in the best of health (1 Tim 5:23).

The church where Timothy was laboring found itself in the midst of the fourth largest city in the Roman Empire. Ephesus housed a famous shrine to Artemis, the great mother goddess, known by the Romans as Diana of the Ephesians. Upon arriving at Ephesus Paul met a group of disciples whose knowledge of the gospel was so incomplete that it would seem they were still looking for the Messiah and they clearly knew nothing of the Holy Spirit (Acts 19:1-7). Paul's next encounter was with a group of Jews, the seven sons of Sceva, a Jewish chief priest. These men were seeking to do exorcisms in the name of Jesus (Acts 19:8-16). The citizens of Ephesus were so impressed with what happened to these men and with the preaching of Paul that many came to belief. Some who had previously practiced sorcery even burned their books (Acts 19:17-20). During this stay Timothy worked with Paul at Ephesus before being sent by Paul on to Macedonia (Acts 19:21-22). Feeling the pinch of their pocketbooks, the silversmiths, who made their livelihood selling images of Artemis, instigated a riot that led to Paul's moving on to other fields (Acts 19:23-20:1). Paul's love and concern for the Ephesian church did not end there. As Paul headed along the coast of Asia Minor on his way to Jerusalem, he summoned the elders from that church to meet him at Miletus. Paul warns them of the impending dangers, especially the false teachers, and charges them to watch after the flock (Acts 20:13-38). These dangers facing the church are a recurrent theme whenever the church at Ephesus is mentioned (1 Cor 16:8-9; Eph 4:14, 17-24; 5:6-14; Rev 2:6). The nature of Paul's correspondence with Timothy in the two epistles addressed to him follows this same theme.

THE CONTRIBUTION OF 1 TIMOTHY

Perhaps the greatest contribution 1 Timothy makes is the insight it provides into Paul's view of ministry: his own, that of Timothy, and that of the church (elders/bishops, deacons, women, and believers called to godliness). The church today needs to heed that call to ministry and godliness. Paul's emphasis on prayer (2:8), the demeanor of women in worship (2:9-15), the relationships between the old and the young (5:1-2), the treatment of widows (5:3-16), the response of slaves to their masters and ultimately to the Lord (6:1-2), and the warning against arrogance and trusting in wealth (6:17-19) produce a book rich in wisdom for the believer.

Paul does warn of needless controversies which do not produce growth. While the "godless myths" (1:4), forbidding of marriage, and enforcing of food laws (4:3) may seem far removed from the issues facing the church today, it is not immune from "an unhealthy interest in controversies and arguments that result in envy, quarreling, malicious talk, evil suspicions and constant friction" (6:4-5). Similarly the modern church should give heed to Paul's warning against those "who think that godliness is a means to financial gain" (6:5).

-College Press New Testament Commentary: with the NIV

SELECTED

BIBLIOGRAPHY

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Barrett, C.K. The Pastoral Epistles ( NCB). Oxford: Clarendon, 1963.

Berdot, D.N. Exercitatio theologica-exegetica in epistulam Pauli ad Titum. 1703.

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. "Issues in Evangelical Hermeneutics, Part III: The Great Watershed Intentionality and Particularity/ Eternity: 1 Timothy 2:8-15 as a Test Case," Crux 26 (1990) 31-37.

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. "The New Testament Teaching on the Role Relationship of Male and Female with Special Reference to the Teaching/Ruling Functions in the Church," JETS 18 (1975) 81-91.

. The Role Relationship of Men and Women. Revised ed. Phillipsburg, NJ. 1985.

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. "The Interpretation of 1 Timothy 2:11-15: A Rejoinder," Trinty Journal new series 2 (1981) 198-222.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

DSB Daily Study Bible

ICC International Critical Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal of Studies for the New Testament

KJV King James Version

LWC Living Word Commentary

LXX Septuagint

MNTC Moffatt New Testament Commentary

NAC New American Commentary

NCB New Clarendon Bible

NCBC New Century Bible Commentary

NEB New English Bible

NIBC New International Bible Commentary

NIGTC New International Greek Testament Commentary

NRSV New Revised Standard Version

NTC New Testament Commentary

NTS New Testament Studies

PNTC Pelican New Testament Commentary

RSV Revised Standard Version

TBC Torch Bible Commentaries

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

-College Press New Testament Commentary: with the NIV

College: 1 Timothy (Outline)

OUTLINE

I. THE SALUTATION - 1:1-2

II. PAUL'S CHARGE TO TIMOTHY - 1:3-20

A. The Charge and the False Teachers - 1:3-7

B. The Lawful Use of the Law - 1:8-11

C. Paul's Own Ministry, A Positive Example - 1:12-17

D. The Negative Example of Hymenaeus and Alexander - 1:18-20

III. DIRECTION FOR PUBLIC WORSHIP - 2:1-15

A. Prayers by All for All - 2:1-7

B. Respective Roles of Men and Women - 2:8-15

IV. DIRECTIONS FOR CHURCH ;LEADERS - 3:1-16

A. Bishops/Overseers - 3:1-7

B. Deacons and "Women" - 3:8-13

C. The Basis for These Directions - 3:14-16

V. SPECIAL INSTRUCTIONS FOR TIMOTHY - 4:1-16

A. The Apostasy Timothy Was to Face - 4:1-5

B. The Discipline of a Good Minister - 4:6-16

VI. RELATIONSHIPS WITHIN THE CHRISTIAN COMMUNITY - 5:1-6:2

A. The Minister and the Church - 5:1-2

B. The Care of Widows - 5:3-16

1. Family Responsibilities - 5:3-8

2. Widows to Be Enrolled - 5:9-10

3. Younger Widows - 5:11-15

4. Women and Widows - 5:16

C. Elders - 5:17-25

D. Slaves - 6:1-2

VII. FINAL EXHORTATIONS - 6:3-21

A. An Indictment of False Teachers - 6:3-5

B. Godliness, Contentment, and Money - 6:6-10

C. A Charge to Timothy - 6:11-16

D. Instructions for the Rich - 6:17-19

E. Paul's Final Charge to Timothy 6:20-21

-College Press New Testament Commentary: with the NIV