Verse 2

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

Verse 3

Honour--by setting on the church roll, as fit objects of charitable sustenance (Ti1 5:9, Ti1 5:17-18; Act 6:1). So "honor" is used for support with necessaries (Mat 15:4, Mat 15:6; Act 28:10). widows indeed-- (Ti1 5:16). Those really desolate; not like those (Ti1 5:4) having children or relations answerable for their support, nor like those (in Ti1 5:6) "who live in pleasure"; but such as, from their earthly desolation as to friends, are most likely to trust wholly in God, persevere in continual prayers, and carry out the religious duties assigned to Church widows (Ti1 5:5). Care for widows was transferred from the Jewish economy to the Christian (Deu 14:29; Deu 16:11; Deu 24:17, Deu 24:19).

Verse 4

if any widow have children--not "a widow indeed," as having children who ought to support her. nephews--rather, as Greek, "descendants," or "grandchildren" [HESYCHIUS]. "Nephews" in old English meant "grandchildren" [HOOKER, Ecclesiastical Polity, 5.20]. let them--the children and descendants. learn first--ere it falls to the Church to support them. to show piety at home--filial piety towards their widowed mother or grandmother, by giving her sustenance. Literally, "to show piety towards their own house." "Piety is applied to the reverential discharge of filial duties; as the parental relation is the earthly representation of God our heavenly Father's relation to us. "Their own" stands in opposition to the Church, in relation to which the widow is comparatively a stranger. She has a claim on her own children, prior to her claim on the Church; let them fulfil this prior claim which she has on them, by sustaining her and not burdening the Church. parents--Greek, (living) "progenitors," that is, their mother or grandmother, as the case may be. "Let them learn," implies that abuses of this kind had crept into the Church, widows claiming Church support though they had children or grandchildren able to support them. good and--The oldest manuscripts omit. The words are probably inserted by a transcriber from Ti1 2:3.

Verse 5

widow indeed, and desolate--contrasted with her who has children or grandchildren to support her (Ti1 5:4). trusteth in God--perfect tense in Greek, "hath rested, and doth rest her hope in God." Ti1 5:5 adds another qualification in a widow for Church maintenance, besides her being" desolate" or destitute of children to support her. She must be not one "that liveth in pleasure" (Ti1 5:6), but one making God her main hope (the accusative in Greek expresses that God is the ultimate aim whereto her hope is directed; whereas, Ti1 4:10, dative expresses hope resting on God as her present stay [WIESINGER]), and continuing constantly in prayers. Her destitution of children and of all ties to earth would leave her more unencumbered for devoting the rest of her days to God and the Church (Co1 7:33-34). Compare also "Anna a widow," who remained unmarried after her husband's death and "departed not from the temple, but served God with fastings and prayers day and night" (Luk 2:36-37). Such a one, Paul implies, would be the fittest object for the Church's help (Ti1 5:3); for such a one is promoting the cause of Christ's Church by her prayers for it. "Ardor in prayers flows from hoping confidence in God" [LEO]. in supplications and prayers--Greek, "in her supplications and prayers"; the former signifies asking under a sense of need, the latter, prayer (see on Ti1 2:1; Phi 4:6). night and day--another coincidence with Luke (Luk 18:7, "cry day and night"); contrast Satan's accusations "day and night" (Rev 12:10).

Verse 6

she that liveth in pleasure--the opposite of such a widow as is described in Ti1 5:5, and therefore one utterly undeserving of Church charity. The Greek expresses wanton prodigality and excess [TITTMANN]. The root expresses weaving at a fast rate, and so lavish excess (see on Jam 5:5). dead while she liveth--dead in the Spirit while alive in the flesh (Mat 8:22; Eph 5:14).

Verse 7

these things--just now spoken (Ti1 5:5-6). that they may be blameless--namely, the widows supported by the Church.

Verse 8

But--reverting to Ti1 5:4, "If any (a general proposition; therefore including in its application the widow's children or grandchildren) provide not for his own (relations in general), and especially for those of his own house (in particular), he hath (practically) denied the faith." Faith without love and its works is dead; "for the subject matter of faith is not mere opinion, but the grace and truth of God, to which he that believes gives up his spirit, as he that loves gives up his heart" [MACK]. If in any case a duty of love is plain, it is in relation to one's own relatives; to fail in so plain an obligation is a plain proof of want of love, and therefore of want of faith. "Faith does not set aside natural duties, but strengthens them" [BENGEL]. worse than an infidel--because even an infidel (or unbeliever) is taught by nature to provide for his own relatives, and generally recognizes the duty; the Christian who does not so, is worse (Mat 5:46-47). He has less excuse with his greater light than the infidel who may break the laws of nature.

Verse 9

Translate, "As a widow (that is, of the ecclesiastical order of widowhood; a kind of female presbytery), let none be enrolled (in the catalogue) who is less than sixty years old." These were not deaconesses, who were chosen at a younger age (forty was the age fixed at the Council of Chalcedon), and who had virgins (in a later age called widows) as well as widows among them, but a band of widows set apart, though not yet formally and finally, to the service of God and the Church. Traces of such a class appear in Act 9:41. Dorcas herself was such a one. As it was expedient (see on Ti1 3:2; Tit 1:6) that the presbyter or bishop should have been but once married, so also in her case. There is a transition here to a new subject. The reference here cannot be, as in Ti1 5:3, to providing Church sustenance for them. For the restriction to widows above sixty would then be needless and harsh, since many widows might be in need of help at a much earlier age; as also the rule that the widow must not have been twice married, especially since he himself, below (Ti1 5:14) enjoins the younger widows to marry again; as also that she must have brought up children. Moreover, Ti1 5:10 presupposes some competence, at least in past times, and so poor widows would be excluded, the very class requiring charity. Also, Ti1 5:11 would then be senseless, for then their remarrying would be a benefit, not an injury, to the Church, as relieving it of the burden of their sustenance. TERTULLIAN [On the Veiling of Virgins, 9], HERMAS [Shepherd, 1.2], and CHRYSOSTOM [Homily, 31], mention such an order of ecclesiastical widowhood, each one not less than sixty years old, and resembling the presbyters in the respect paid to them, and in some of their duties; they ministered with sympathizing counsel to other widows and to orphans, a ministry to which their own experimental knowledge of the feelings and sufferings of the bereaved adapted them, and had a general supervision of their sex. Age was doubtless a requisite in presbyters, as it is here stated to have been in presbyteresses, with a view to their influence on the younger persons of their sex They were supported by the Church, but not the only widows so supported (Ti1 5:3-4). wife of one man--in order not to throw a stumbling-block in the way of Jews and heathen, who regarded with disfavor second marriages (see on Ti1 3:2; Tit 1:6). This is the force of "blameless," giving no offense, even in matters indifferent.

Verse 10

for good works--Greek, "IN honourable (excellent) works"; the sphere or element in which the good report of her had place (Tit 2:7). This answers to Ti1 3:7, as to the bishop or presbyter, "He must have a good report of them which are without." if--if, in addition to being "well reported of." she . . . brought up children--either her own (Ti1 3:4, Ti1 3:12), or those of others, which is one of the "good works"; a qualification adapting her for ministry to orphan children, and to mothers of families. lodged strangers-- Ti1 3:2, "given to hospitality" (Tit 1:8); in the case of presbyters. washed . . . saints' feet--after the example of the Lord (Joh 13:14); a specimen of the universal spirit of humbly "by love serving one another," which actuated the early Christians. relieved the afflicted--whether by pecuniary or other relief. followed . . . good-- (Th1 5:15; compare instances in Mat 25:35-36).

Verse 11

younger--than sixty years old (Ti1 5:9). refuse--to take on the roll of presbyteress widows. wax wanton--literally, "over-strong" (Ch2 26:16). against Christ--rebelling against Christ, their proper Bridegroom [JEROME]. they will--Greek, "they wish"; their desire is to marry again.

Verse 12

Having--Bringing on themselves, and so having to bear as a burden (Gal 5:10) judgment from God (compare Ti1 3:6), weighing like a load on them. cast off their first faith--namely, pledged to Christ and the service of the Church. There could be no hardship at the age of sixty or upwards in not marrying again (end of Ti1 5:9), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage (Co1 7:39). This is altogether distinct from Rome's unnatural vows of celibacy in the case of young marriageable women. The widow-presbyteresses, moreover, engaged to remain single, not as though single life were holier than married life (according to Rome's teaching), but because the interests of Christ's cause made it desirable (see on Ti1 3:2). They had pledged "their first faith" to Christ as presbyteress widows; they now wish to transfer their faith to a husband (compare Co1 7:32, Co1 7:34).

Verse 13

withal--"at the same time, moreover." learn--usually in a good sense. But these women's "learning" is idleness, trifling, and busybodies' tattle. wandering--Greek, "going about." from house to house--of the members of the Church (Ti2 3:6). "They carry the affairs of this house to that, and of that to this; they tell the affairs of all to all" [THEOPHYLACT]. tattlers--literally "trifling talkers." In Jo3 1:10, translated "prating." busybodies--mischievously busy; inconsiderately curious (Th2 3:11). Act 19:19, "curious," the same Greek. Curiosity usually springs from idleness, which is itself the mother of garrulity [CALVIN]. speaking--not merely "saying." The subject-matter, as well as the form, is involved in the Greek word [ALFORD]. which they ought not-- (Tit 1:11).

Verse 14

younger women--rather, as ellipsis ought to be supplied, "the younger widows," namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses (Ti1 5:9). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. (Ti1 5:11-13). The precept here that they should marry again is not inconsistent with Co1 7:40; for the circumstances of the two cases were distinct (compare Co1 7:26). Here remarriage is recommended as an antidote to sexual passion, idleness, and the other evils noted in Ti1 5:11-13. Of course, where there was no tendency to these evils, marriage again would not be so requisite; Paul speaks of what is generally desirable, and supposing there should be danger of such evils, as was likely. "He does not impose a law, but points out a remedy, to younger widows" [CHRYSOSTOM]. bear children-- (Ti1 2:15); thus gaining one of the qualifications (Ti1 5:10) for being afterwards a presbyteress widow, should Providence so ordain it. guide--Greek, "rule the house" in the woman's due place; not usurping authority over the man (Ti1 2:12). give none occasion--literally, "starting-point": handle of reproach through the loose conduct of nominal Christians. the adversary--of Christianity, Jew or Gentile. Phi 1:28; Tit 2:8, "He that is of the contrary part." Not Satan, who is introduced in a different relation (Ti1 5:15). to speak reproachfully--literally, "for the sake of reproach" (Ti1 3:7; Ti1 6:1; Tit 2:5, Tit 2:10). If the handle were given, the adversary would use it for the sake of reproach. The adversary is eager to exaggerate the faults of a few, and to lay the blame on the whole Church and its doctrines [BENGEL].

Verse 15

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

Verse 16

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

Verse 17

The transition from the widow presbyteresses (Ti1 5:9) to the presbyters here, is natural. rule well--literally, "preside well," with wisdom, ability, and loving faithfulness, over the flock assigned to them. be counted worthy of double honour--that is, the honor which is expressed by gifts (Ti1 5:3, Ti1 5:18) and otherwise. If a presbyter as such, in virtue of his office, is already worthy of honor, he who rules well is doubly so [WIESINGER] (Co1 9:14; Gal 6:6; Th1 5:12). Not literally that a presbyter who rules well should get double the salary of one who does not rule well [ALFORD], or of a presbyteress widow, or of the deacons [CHRYSOSTOM]. "Double" is used for large in general (Rev 18:6). specially they who labour in the word and doctrine--Greek, "teaching"; preaching of the word, and instruction, catechetical or otherwise. This implies that of the ruling presbyters there were two kinds, those who labored in the word and teaching, and those who did not. Lay presbyters, so called merely because of their age, have no place here; for both classes mentioned here alike are ruling presbyters. A college of presbyters is implied as existing in each large congregation. As in 1Ti. 3:1-16 their qualifications are spoken of, so here the acknowledgments due to them for their services.

Verse 18

the scripture-- (Deu 25:4; quoted before in Co1 9:9). the ox that treadeth out--Greek, An ox while treading. The labourer is worthy of his reward--or "hire"; quoted from Luk 10:7, whereas Mat 10:10 has "his meat," or "food." If Paul extends the phrase, "Scripture saith," to this second clause, as well as to the first, he will be hereby recognizing the Gospel of Luke, his own helper (whence appears the undesigned appositeness of the quotation), as inspired Scripture. This I think the correct view. The Gospel according to Luke was probably in circulation then about eight or nine years. However, it is possible "Scripture saith" applies only to the passage quoted from Deu 25:4; and then his quotation will be that of a common proverb, quoted also by the Lord, which commends itself to the approval of all, and is approved by the Lord and His apostle.

Verse 19

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

Verse 20

Them that sin--whether presbyters or laymen. rebuke before all--publicly before the Church (Mat 18:15-17; Co1 5:9-13; Eph 5:11). Not until this "rebuke" was disregarded was the offender to be excommunicated. others . . . fear--that other members of the Church may have a wholesome fear of offending (Deu 13:11; Act 5:11).

Verse 21

I charge thee--rather as Greek, "I adjure thee"; so it ought to be translated (Ti2 4:1). before--"in the presence of God." Lord--omitted in the oldest manuscripts God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment, in which God shall be revealed, and Christ seen face to face with His angels elect angels--an epithet of reverence. The objects of divine electing love (Pe1 2:6). Not only "elect" (according to the everlasting purpose of God) in contradistinction to the reprobate angels (Pe2 2:4), but also to mark the excellence of the angels in general (as God's chosen ministers, "holy angels," "angels of light"), and so to give more solemnity to their testimony [CALVIN] as witnesses to Paul's adjuration. Angels take part by action and sympathy in the affairs of the earth (Luk 15:10; Co1 4:9). these things--the injunctions, Ti1 5:19-20. without preferring one before another--rather as Greek, "prejudice"; "judging before" hearing all the facts of a case. There ought to be judgment, but not prejudging. Compare "suddenly," Ti1 5:22, also Ti1 5:24. partiality--in favor of a man, as "prejudice" is bias against a man. Some of the oldest manuscripts read, "in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favor the more probable reading in English Version.

Verse 22

Lay hands--that is, ordain (Ti1 4:14; Ti2 1:6; Tit 1:5). The connection is with Ti1 5:19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to Ti1 5:19, as next clause, "neither be partaker of other men's sins," refers to Ti1 5:20. ELLICOTT and WIESINGER understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been "rebuked" (Ti1 5:20) and then excommunicated (Mat 18:17); Ti1 5:20 favors this. But as in Ti1 4:14, and Act 6:6; Act 13:3; Ti2 1:6, the laying on of hands is used of ordination (compare however as to confirmation, Act 8:17), it seems better to take it so here. suddenly--hastily: Ti1 5:24-25 show that waiting for a time is salutary. neither be partaker of other men's sins--by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in Ti1 5:19-20. Be not a partaker in other men's sins by not "rebuking them that sin before all," as well as those that are candidates for the presbytery, as also all "that sin." keep thyself pure--"thyself' is emphatic. "Keep THYSELF" clear of participation in OTHER men's sin by not failing to rebuke them that sin (Ti1 5:20). Thus the transition is easy to Ti1 5:23, which is concerning Timothy personally; compare also Ti1 5:24.

Verse 23

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

Verse 24

Two kinds of sins are specified: those palpably manifest (so the Greek for "open beforehand" ought to be translated; so in Heb 7:14, it is translated "evident"; literally, "before" the eyes, that is, notorious), further explained as "going before to judgment"; and those which follow after the men ("some men they, that is, their sins, follow after"), namely, not going beforehand, loudly accusing, but hidden till they come to the judgment: so Ti1 5:25, the good works are of two classes: those palpably manifest (translate so, instead of "manifest beforehand") and "those that are otherwise," that is, not palpably manifest. Both alike "cannot be hid"; the former class in the case of bad and good are manifest already; the latter class in the case of both are not manifest now, but shall be so at the final judgment. going before to judgment--as heralds; crying sins which accuse their perpetrator. The connection seems to me this: He had enjoined Timothy, Ti1 5:20, "Rebuke them that sin before all": and in Ti1 5:22, "Neither be partaker of other men's sins," by ordaining ungodly men; having then by a digression at the clause, "keep thyself pure," guarded against an ascetical error of Timothy in fancying purity consisted in asceticism, and having exhorted him to use wine for strengthening him in his work, he returns to the subject of his being vigorous as an overseer in rebuking sin, whether in presbyters or people, and in avoiding participation in men's sins by ordaining ungodly candidates. He says, therefore, there are two classes of sins, as there are two classes of good works: those palpably manifest, and those not so; the former are those on which thou shouldest act decidedly at once when called on, whether to rebuke in general, or to ordain ministers in particular; as to the latter, the final judgment alone can decide; however hidden now they "cannot be hid" then. This could only be said of the final judgment (Co1 4:5; therefore, ALFORD'S reference of this verse to Timothy's judgment in choosing elders must be wrong); all judgments before then are fallible. Thus he implies that Timothy can only be responsible if he connive at manifest, or evident sins; not that those that are otherwise shall escape judgment at last: just as in the case of good works, he can only be responsible for taking into account in his judgments those which are patent to all, not those secret good works which nevertheless will not remain hidden at the final judgment. Next: 1 Timothy Chapter 6

Verse 1

Rebuke not an elder,.... By whom is meant, not an elder in office, but in age; for elders by office are afterwards spoken of, and particular rules concerning them are given, Ti1 5:17. Besides, an elder is here opposed, not to a private member of a church, but to young men in age; and the apostle is here giving rules to be observed in rebuking members of churches, according to their different age and sex, and not according to their office and station; and this sense is confirmed by a parallel text in Tit 2:2. Now an ancient man, a member of a church, is not to be rebuked in a sharp and severe way; the word here used signifies to smite or strike; and so the Arabic version renders it, "do not strike an elder"; meaning not with the hand, but with the tongue, giving hard words, which are as heavy blows; reproof is a smiting, and there is a gentle and a sharp one, Psa 141:4. It is with the former, and not the latter, that man in years is to be reproved, when he is in a fault, whether with respect to doctrine or practice, as such persons may be as well as younger ones; and when they are observed to err, they should not be roughly and sharply dealt with: but entreat him as a father; as a child should entreat a father, when he is going out of the way; give him honour and respect, fear and reverence, and persuade him to desist; entreat and beseech him to return to the right path of truth and holiness; use him as a father in Christ, that has known him that is from the beginning, and as of long standing in the church: this must be understood of lesser crimes, and not of atrocious and flagitious ones, obstinately continued in, to the great scandal of religion, and dishonour of the Gospel; for then severer methods must be used; see Isa 45:20. But though this is the sense of the passage, yet the argument from hence is strong, that if an elder in years, a private member, who is ancient, and in a fault, is not to be roughly used, but gently entreated, then much more an elder in office. And the younger men as brethren; the Syriac, Arabic, and Ethiopic versions read, "as thy brethren". Timothy was a young man himself; and as he was to consider an elderly man as his father, and use him accordingly; so he was to consider young men as equal with him, at least in age, and take the more freedom with them, in reproving them for their faults, and use somewhat more authority with them; and yet consider them as brethren in Christ, and reprove them in a brotherly way, and with brotherly love.

Verse 2

The elder women as mothers,.... When they offend in any point, they are to be reasoned, and argued, and pleaded with, as children should with their mothers; see Hos 2:2 and are to be considered as mothers in Israel, and to be treated with great tenderness and respect. The younger as sisters; using the freedom as a brother may with a sister; and considering them as sisters in Christ, and in a way becoming the relation, tell them their faults freely and privately, but with all purity: in such manner as to preserve chastity in looks, in words, and actions.

Verse 3

Honour widows that are widows indeed. Who those are, see in Ti1 1:5. The honour to be given them is not a putting of them into the office of a deaconess, in the church; which office, some think, is referred to in Act 6:1, and did obtain in some of the primitive churches; and it might be that some of these widows, the apostle here and hereafter speaks of, might be preferred to the rest, and be set over them, and have the care of such, who were more infirm; but then this could only be the case of some, whereas the honour here spoken of is what is to be given to all that are really widows; and therefore rather regards some external honour and respect to be shown them, by words and actions; and especially it designs an honourable provision for them, and maintenance of them; in which sense the word is used in Ti1 5:17. So, with the Jews, giving gifts to persons, and making presents to them, is called honour. When Manoah asked the angel's name, that he might do him honour, when his saying came to pass, Jdg 13:17 the sense, according to them, is (q), "that I may inquire in what place I may find thee, when thy prophecy is fulfilled, and give thee "a gift"; for there is no honour but what signifies a gift, as it is said, Num 22:17, "honouring I will honour thee".'' So giving gifts to the poor, or providing for their maintenance, is doing them honour; and that this is the sense here, appears by what follows in the context. (q) Bemidbar Rabba, sect. 10. fol. 199. 4.

Verse 4

But if any widow have children or nephews,.... Such are not widows indeed; they are not desolate, or alone, or without persons to take care of them; their children or nephews should, and not suffer the church to be burdened with them. Wherefore it follows, let them learn first to show piety at home; which some understand of the widows, who, instead of casting themselves upon the church for a maintenance, or taking upon them the office of a deaconess, to take care of others, should continue in their own families, and bring up their children and nephews in like manner as they have been brought up by their parents, which will be more pleasing and acceptable unto God; but it is better to interpret it of their children; and so the Ethiopic version expresses it, "let the children first learn to do well to their own house", or family. It is the duty of children to take care of their parents in old age, and provide for them, when they cannot for themselves: this is a lesson they ought to learn in the first place, and a duty which they ought principally to observe; they should not suffer them to come to a church for relief, but first take care of them themselves, as long as they are in any capacity to do it; and these should be their first care before any others; so to do is an act of piety, a religious action, a pious one; it is doing according to the will and law of God, and is well pleasing to him: and to requite their parents; for all the sorrow, pain, trouble, care, and expenses they have been at in bearing and bringing them forth into the world, in taking care of them in their infancy, in bringing them up, giving them an education, providing food and raiment for them, and settling them in the world; wherefore to neglect them in old age, when incapable of providing for themselves, would be base ingratitude; whereas to take care of them is but a requital of them, or a repaying them for former benefits had of them: for that is good and acceptable before God; it is good in itself, and grateful, and well pleasing in his sight; it is part of the good, and perfect, and acceptable will of God; and which, as other actions done in faith, is acceptable to God through Jesus Christ.

Verse 5

Now she that is a widow indeed,.... A real widow, whom the Jews (r) call "a perfect one", in opposition to one that is divorced, or a brother's widow, that has had the shoe plucked off for her: and such an one as the apostle means, is one that is desolate, or "alone": who has neither husband to take care of her, nor children or nephews to show kindness to her, nor any worldly substance to subsist upon: but trusteth in God: not in man, nor in an arm of flesh, but in the living God, the giver of all good things, the Judge of widows; who vindicates their cause, avenges the injuries done them, protects and defends them, and relieves their wants, and gives all encouragement to them, to trust in him; see Jer 49:11. and continueth in supplications and prayers night and day; as the widow Anna did, Luk 2:36. A Widow indeed is one that has no outward dependence, betakes herself to the Lord, puts her confidence in him, and cries to him continually for a daily supply; and such an one, amidst all her poverty and meanness, is a living believer, one that lives by faith on the Lord; and is profitable, and useful to the church by her prayers and supplications made for them, as well as for herself; whereas she that is in the next verse described is just the reverse. (r) Jarchi in Exek. xliv. 22.

Verse 6

But she that liveth in pleasure,.... Voluptuously, and deliciously; lives a wanton, loose, and licentious life, serving divers lusts and pleasures:, is dead while she liveth; is dead in trespasses and sins, while she lives in them; is dead morally or spiritually, while she lives a natural or corporeal life. There is a likeness between a moral and a corporeal death. In a corporeal death, the soul is separated from the body; and in a moral death, souls are separated from God, and are alienated from the life of God; and are without Christ, who is the author and giver of spiritual life; and have not the Spirit, which is the Spirit of life: death defaces and deforms the man, and a moral death lies in the defacing of the image of God, first stamped on man, and in a loss of original righteousness; for as death strips a man naked of all, as he was when he came into the world, so sin, which brings on this moral death, has stripped man of his moral righteousness, whereby he is become dead in law, as well as in sin: and as in death there is a privation of all sense, so such who are dead, morally or spiritually, have no true sense of sin, and of their state and condition; are not concerned about sin, nor troubled for it, but rejoice in it, boast of it, plead for it, and declare it: between such persons and dead men there is a great similitude; as dead men are helpless to themselves, so are they; they can do nothing of, nor for themselves, in matters of a spiritual nature; and as dead men are unprofitable unto others, so are they to God, and man; and as dead men are hurtful and infectious to others, so they by their evil communications corrupt good manners; and as dead bodies are nauseous and disagreeable, so are such persons, especially to a pure and holy Being; and as dead men are deprived of their senses, so are these: they are blind, and cannot see and discern the things of the Spirit of God; they have not ears to hear the joyful sound of the Gospel, so as to understand it, approve of it, and delight in it; they have no feeling, nor are they burdened with the weight of sin; nor have they any taste and savour of the things of God, but only of the things of men; so that in a spiritual sense they are dead, while they are alive. It is a common, saying to be met with in Jewish writers, , "the wicked while alive are said to be dead" (s). And they say (t) also, that men are called "dead", from the time they sin; and that he that sins is accounted "as a dead man" (u). (s) T. Bab. Beracot, fol. 18. 2. & Hieros. Beracot, fol. 4. 4. Midrash Kohelet, fol. 78. 2. Tzeror Hammor, fol. 58. 3. Caphtor, fol. 79. 1, 2. & 84. 1. Jarchi in Gen. xi. 32. & Baal Hatturim in Deut. xvii. 6. (t) Tzeror Hammer, fol. 5. 9. (u) lb. fol. 6. 2. & 127. 2.

Verse 7

And these things give in charge,.... Concerning rebuking persons of a different age and sex, and concerning the maintenance of widows; and particularly that children provide for their parents when helpless; and that widows trust in God, and give themselves to prayer and supplication, and not live in sin: that they may be blameless; before men, and in the view of the world, and not be chargeable with any notorious crime; though none are without blame in themselves, and before God, but as considered in Christ Jesus.

Verse 8

But if any provide not for his own,.... Not only for his wife and children, but for his parents, when grown old, and cannot help themselves: and specially for those of his own house; that is, who are of the same household of faith with him; see Gal 6:10, and so the Syriac version renders it, "and especially those who are the children of the house of faith"; for though the tie of nature obliges him to take care of them, yet that of grace makes the obligation still more strong and binding; and he must act both the inhuman and the unchristian part, that does not take care of his pious parents: wherefore it follows, he hath denied the faith; the doctrine of faith, though not in words, yet in works; and is to be considered in the same light, and to be dealt with as an apostate from the Christian religion. And is worse than an infidel; for the very Heathens are taught and directed by the light of nature to take care of their poor and aged parents. The daughter of Cimon gave her ancient father the breast, and suckled him when in prison. Aeneas snatched his aged father out of the burning of Troy, and brought him out of the destruction of that city on his back; yea, these are worse than the brute creatures, and may be truly said to be without natural affections; such should go to the storks and learn of them, of whom it is reported, that the younger ones will feed the old ones, when they cannot feed themselves; and when weary, and not able to fly, will carry them on their backs. The Jews (w) have a rule or canon, which obliged men to take care of their families, which runs thus: "as a man is bound to provide for his wife, so he is hound to provide for his sons and daughters, the little ones, until they are six years old; and from thenceforward he gives them food till they are grown up, according to the order of the wise men; if he will not, they reprove him, and make him ashamed, and oblige him; yea, if he will not, they publish him in the congregation, and say such an one is cruel, and will not provide for his children; and lo, he is worse than an unclean fowl, which feeds her young.'' (w) Maimon. Hilchot Ishot, c. 12. sect. 14.

Verse 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 Ti1 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 "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. (x) Pirke Abot, c. 5. sect. 21.

Verse 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 , "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. (y) T. Bab. Beracot, fol. 63. 2.

Verse 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.

Verse 12

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 , "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 "going out", or gadding abroad, as Dinah did; and that it is another to be "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. (z) T. Bab. Sota, fol. 22. 1. (a) Bereshit Rabba, sect. 45. fol. 40. 3.

Verse 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 , the great opposer of Christ, the man of sin, and son of perdition, even antichrist, Th2 2:4, might have no handle from hence to speak reproachfully of marriage, and forbid it, under a pretence of sanctity, as Ti1 4:3.

Verse 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. 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. 1 Timothy 5:16 ti1 5:16 ti1 5:16 ti1 5:16If 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.

Verse 16

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 Ti1 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 , ""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 , "laboured in the law";'' and they say (d), "there is no greater reward for a man in the world, as for him , "who labours in the law";'' hence we read (e) of , "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.'' (b) Bereshit Rabba, sect. 33. fol. 28. 3. (c) T. Hieros. Masser, Sheni, fol. 56. 2. (d) Zohar in Gen. fol. 60. 4. & pasira. (e) T. Bab. Sanhedrin, fol. 99. 2. (f) Derech Eretz, fol. 17. 4. (g) Jore Des, Tit. 251. sect. 13.

Verse 17

In Deu 25:4 thou shalt not muzzle the ox that treadeth out the corn; See Gill on Co1 9:9. See Gill on Co1 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.

Verse 18

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.

Verse 19

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 "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. (h) Maimon. Talmud Tora, c. 7. sect. 1.

Verse 20

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, , "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; , "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. (i) Joseph. de Bello Jud. l. 2. c. 16. sect. 4. (k) Pirke Abot, c. 1. sect. 1. Vid. Maimon in ib.

Verse 21

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 Ti1 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 "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 . 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. (l) Misn. Sanhedrin, c. 1. sect. 3. & Maimon. & Bartenora in ib. Juthasin, fol. 60. 1. & Maimon. Hilchot Sanhedrin, c. 4. sect. 1, 2.

Verse 22

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.

Verse 23

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" "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. (m) T. Bab. Sota, fol. 3. 2. Vid. Avoda Zara, fol. 5. 1.

Verse 24

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. Next: 1 Timothy Chapter 6

Verse 1

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

Verse 3

Directions are here given concerning the taking of widows into the number of those who were employed by the church and had maintenance from the church: Honour widows that are widows indeed. Honour them, that is, maintain them, admit them into office. There was in those times an office in the church in which widows were employed, and that was to tend the sick and the aged, to look to them by the direction of the deacons. We read of the care taken of widows immediately upon the first forming of the Christian church (Act 6:1), where the Grecians thought their widows were neglected in the daily ministration and provision made for poor widows. The general rule is to honour widows that are widows indeed, to maintain them, to relieve them with respect and tenderness. I. It is appointed that those widows only should be relieved by the charity of the church who were pious and devout, and not wanton widows that lived in pleasure, Ti1 5:5, Ti1 5:6. She is to be reckoned a widow indeed, and it to be maintained at the church's charge, who, being desolate, trusteth in God. Observe, It is the duty and comfort of those who are desolate to trust in God. Therefore God sometimes brings his people into such straits that they have nothing else to trust to, that they may with more confidence trust in him. Widowhood is a desolate estate; but let the widows trust in me (Jer 49:11), and rejoice that they have a God to trust to. Again, Those who trust in God must continue in prayer. If by faith we confide in God, by prayer we must give glory to God and commit ourselves to his guidance. Anna was a widow indeed, who departed not from the temple (Luk 2:37), but served God with fasting and prayer night and day. But she is not a widow indeed that lives in pleasure (Ti1 5:6), or who lives licentiously. A jovial widow is not a widow indeed, not fit to be taken under the care of the church. She that lives in pleasure is dead while she lives, is no living member of the church, but as a carcase in it, or a mortified member. We may apply it more generally; those who live in pleasure are dead while they live, spiritually dead, dead in trespasses and sins; they are in the world to no purpose, buried alive as to the great ends of living. II. Another rule he gives is that the church should not be charged with the maintenance of those widows who had relations of their own that were able to maintain them. This is mentioned several times (Ti1 5:4): If any widow have children or nephews, that is grandchildren or near relations, let them maintain them, and let not the church be burdened. So Ti1 5:16. This is called showing piety at home (Ti1 5:4), or showing piety towards their own families. Observe, The respect of children to their parents, with their care of them, is fitly called piety. This is requiting their parents. Children can never sufficiently requite their parents for the care they have taken of them, and the pains they have taken with them; but they must endeavour to do it. It is the indispensable duty of children, if their parents be in necessity, and they in ability to relieve them, to do it to the utmost of their power, for this is good and acceptable before God. The Pharisees taught that a gift to the altar was more acceptable to God than relieving a poor parent, Mat 15:5. But here we are told that this is better than all burnt-offerings and sacrifices; this is good and acceptable, etc. He speaks of this again (Ti1 5:8), If any provide not for his own, etc. If any men or women do not maintain their own poor relations who belong to them, they do in effect deny the faith; for the design of Christ was to confirm the law of Moses, and particularly the law of the fifth commandment, which is, Honour thy father and mother; so that those deny the faith who disobey that law, much more if they provide not for their wives and children, who are parts of themselves; if they spend that upon their lusts which should maintain their families, they have denied the faith and are worse than infidels. One reason why this care must be taken that those who are rich should maintain their poor relations, and not burden the church with them is (Ti1 5:16) that it may relieve those who are widows indeed. Observe, Charity misplaced is a great hindrance to true charity; there should be prudence in the choice of the objects of charity, that it may not be thrown away upon those who are not properly so, that there may be the more for those who are real objects of charity. III. He gives directions concerning the characters of the widows that were to be taken into the number to receive the church's charity: not under sixty years old, nor any who have divorced their husbands or been divorced from them and have married again; she must have been the wife of one man, such as had been a housekeeper, had a good name for hospitality and charity, well reported of for good works. Observe, Particular care ought to be taken to relieve those, when they fall into decay, who, when they had wherewithal, were ready to every good work. Here are instances of such good works as are proper to be done by good wives: If she have brought up children: he does not say, If she have borne children (children are a heritage of the Lord), that depends on the will of God; but, if she had not children of her own, yet if she had brought up children. If she have lodged strangers, and washed the saints' feet; if she have been ready to give entertainment to good Christians and good ministers, when they were in their travels for the spreading of the gospel. Washing of the feet o their friends was a part of their entertainments. If she have relieved the afflicted when she had ability, let her be relieved now. Observe, Those who would find mercy when they are in distress must show mercy when they are in prosperity. IV. He cautions them to take heed of admitting into the number those who are likely to be no credit to them (Ti1 5:11): The younger widows refuse: they will be weary of their employments in the church, and of living by rule, as they must do; so they will marry, and cast off their first faith. You read of a first love (Rev 2:4), and here of a first faith, that is, the engagements they gave to the church to behave well, and as became the trust reposed in them: it does not appear that by their first faith is meant their vow not to marry, for the scripture is very silent on that head; besides the apostle here advises the younger widows to marry (Ti1 5:14), which he would not if hereby they must have broken their vows. Dr. Whitby well observes, "If this faith referred to a promise made to the church not to marry, it could not be called their first faith." Withal they learn to be idle, and not only idle, but tattlers, etc., Ti1 5:13. Observe, It is seldom that those who are idle are idle only, they learn to be tattlers and busy-bodies, and to make mischief among neighbours, and sow discord among brethren. Those who had not attained to such a gravity of mind as was fit for the deaconesses (or the widows who were taken among the church's poor), let them marry, bear children, etc., Ti1 5:14. Observe, If housekeepers do not mind their business, but are tattlers, they give occasion to the adversaries of Christianity to reproach the Christian name, which, it seems, there were some instances of, Ti1 5:15. We learn hence, 1. In the primitive church there was care taken of poor widows, and provision made for them; and the churches of Christ in these days should follow so good an example, as far as they are able. 2. In the distribution of the church's charity, or alms, great care is to be taken that those share in the public bounty who most want it and best deserve it. A widow was not to be taken into the primitive church that had relations who were able to maintain her, or who was not well reported of for good works, but lived in pleasure: But the younger widows refuse, for, when they have begun to wax wanton against Christ, they will marry. 3. The credit of religion, and the reputation of Christian churches, are very much concerned in the character and behaviour of those that are taken into any employment in the church, though of a lower nature (such as the business of deaconesses), or that receive alms of the church; if they do not behave well, but are tatlers and busy-bodies, they will give occasion to the adversary to speak reproachfully. 4. Christianity obliges its professors to relieve their indigent friends, particularly poor widows, that the church may not be charged with them, that it may relieve those that are widows indeed: rich people should be ashamed to burden the church with their poor relations, when it is with difficulty that those are supplied who have no children or nephews, that is, grand-children, who are in a capacity to relieve them.

Verse 17

Here are directions, I. Concerning the supporting of ministers. Care must be taken that they be honourably maintained (Ti1 5:17): Let the elders that rule well be counted worthy of double honour (that is, of double maintenance, double to what they have had, or to what others have), especially those who labour in the word and doctrine, those who are more laborious than others. Observe, The presbytery ruled, and the same that ruled were those who laboured in the word and doctrine: they had not one to preach to them and another to rule them, but the work was done by one and the same person. Some have imagined that by the elders that rule well the apostle means lay-elders, who were employed in ruling but not in teaching, who were concerned in church-government, but did not meddle with the administration of the word and sacraments; and I confess this is the plainest text of scripture that can be found to countenance such an opinion. But it seem a little strange that mere ruling elders should be accounted worthy of double honour, when the apostle preferred preaching to baptizing, and much more would he prefer it to ruling the church; and it is more strange that the apostle should take no notice of them when he treats of church-officers; but, as it is hinted before, they had not, in the primitive church, one to preach to them and another to rule them, but ruling and teaching were performed by the same persons, only some might labour more in the word and doctrine than others. Here we have, 1. The work of ministers; it consists principally in two things: ruling well and labouring in the word and doctrine. This was the main business of elders or presbyters in the days of the apostles. 2. The honour due to those who were not idle, but laborious in this work; they were worthy of double honour, esteem, and maintenance. He quotes a scripture to confirm this command concerning the maintenance of ministers that we might think foreign; but it intimates what a significancy there was in many of the laws of Moses, and particularly in this, Thou shalt not muzzle the ox that treads out the corn, Deu 25:4. The beasts that were employed in treading out the corn (for that way they took instead of threshing it) were allowed to feed while they did the work, so that the more work they did the more food they had; therefore let the elders that labour in the word and doctrine be well provided for; for the labourer is worthy of his reward (Mat 10:10), and there is all the reason in the world that he should have it. We hence learn, (1.) God, both under the law, and now under the gospel, has taken care that his ministers be well provided for. Does God take care for oxen, and will he not take care of his own servants? The ox only treads out the corn of which they make the bread that perishes; but ministers break the bread of life which endures for ever. (2.) The comfortable subsistence of ministers, as it is God's appointment that those who preach the gospel should live of the gospel (Co1 9:14), so it is their just due, as much as the reward of the labourer; and those who would have ministers starved, or not comfortably provided for, God will require it of them another day. II. Concerning the accusation of ministers (Ti1 5:19): Against an elder receive not an accusation, but before two or three witnesses. Here is the scripture-method of proceeding against an elder, when accused of any crime. Observe, 1. There must be an accusation; it must not be a flying uncertain report, but an accusation, containing a certain charge, must be drawn up. Further, He is not to be proceeded against by way of enquiry; this is according to the modern practice of the inquisition, which draws up articles for men to purge themselves of such crimes, or else to accuse themselves; but, according to the advice of Paul, there must be an accusation brought against an elder. 2. This accusation is not to be received unless supported by two or three credible witnesses; and the accusation must be received before them, that is, the accused must have the accusers face to face, because the reputation of a minister is, in a particular manner, a tender thing; and therefore, before any thing be done in the least to blemish that reputation, great care should be taken that the thing alleged against him be well proved, that he be not reproached upon an uncertain surmise; "but (Ti1 5:20) those that sin rebuke before all; that is, thou needest not be so tender of other people, but rebuke them publicly." Or "those that sin before all rebuke before all, that the plaster may be as wide as the wound, and that those who are in danger of sinning by the example of their fall may take warning by the rebuke given them for it, that others also may fear." Observe, (1.) Public scandalous sinners must be rebuked publicly: as their sin has been public, and committed before many, or at least come to the hearing of all, so their reproof must be public, and before all. (2.) Public rebuke is designed for the good of others, that they may fear, as well as for the good of the party rebuked; hence it was ordered under the law that public offenders should receive public punishment, that all Israel might hear, and fear, and do no more wickedly. III. Concerning the ordination of ministers (Ti1 5:22): Lay hands suddenly on no man; it seems to be meant of the ordaining of men to the office of the ministry, which ought not to be done rashly and inconsiderately, and before due trial made of their gifts and graces, their abilities and qualifications for it. Some understand it of absolution: "Be not too hasty in laying hands on any; remit not the censure of the church to any, till time be first taken for the proof of their sincerity in their repentance, neither be partakers of other men's sins, implying that those who are too easy in remitting the censures of the church encourage others in the sins which are thus connived at, and make themselves thereby guilty." Observe, We have great need to watch over ourselves at all times, that we do not make ourselves partakers of other men's sins. "Keep thyself pure, not only from doing the like thyself, but from countenancing it, or being any way accessary to it, in others." Here is, 1. A caution against the rash ordination of ministers, or absolution of those who have been under church-censures: Lay hands suddenly on no man. 2. Those who are rash, either in the one case or the other, will make themselves partakers in other men's sins. 3. We must keep ourselves pure, if we will be pure; the grace of God makes and keeps us pure, but it is by our own endeavours. IV. Concerning absolution, to which Ti1 5:24, Ti1 5:25, seem to refer: Some men's sins are open beforehand, going before to judgment, and some follow after, etc. Observe, Ministers have need of a great deal of wisdom, to know how to accommodate themselves to the variety of offences and offenders that they have occasion to deal with. Some men's sins are so plain and obvious, and not found by secret search, that there is no dispute concerning the bringing of them under the censures of the church; they go before to judgment, to lead them to censure. - Others they follow after; that is, their wickedness does not presently appear, nor till after a due search has been made concerning it. Or, as some understand it, some men's sins continue after they are censured; they are not reformed by the censure, and in that case there must be no absolution. So, also, as to the evidences of repentance: The good works of some are manifest beforehand. And those that are otherwise, whose good works do not appear, their wickedness cannot be hid, and so it will be easy to discern who are to be absolved, and who are not. Observe, 1. There are secret, and there are open sins; some men's sins are open beforehand, and going unto judgment, and some they follow after. 2. Sinners must be differently dealt with by the church. 3. The effects of church-censures are very different; some are thereby humbled and brought to repentance, so that their good works are manifest beforehand, while it is quite otherwise with others. 4. The incorrigible cannot be hid; for God will bring to light the hidden things of darkness, and make manifest the counsels of all hearts. V. Concerning Timothy himself. 1. Here is a charge to him to be careful of his office; and a solemn charge it is: I charge thee before God, as thou wilt answer it to God before the holy and elect angels, observe these things without partiality, Ti1 5:21. Observe, It ill becomes ministers to be partial, and to have respect of persons, and to prefer one before another upon any secular account. He charges him, by all that is dear, before God, and the Lord Jesus Christ, and the elect angels, to guard against partiality. Ministers must give an account to God and the Lord Jesus Christ, whether, and how, they have observed all things given them in charge: and woe to them if they have been partial in their ministrations, out of an worldly politic view. 2. He charges him to take care of his health: Drink no longer water, etc. It seems Timothy was a mortified man to the pleasures of sense; he drank water, and he was a man of no strong constitution of body, and for this reason Paul advises him to use wine for the helping of his stomach and the recruiting of his nature. Observe, It is a little wine, for ministers must not be given to much wine; so much as may be for the health of the body, not so as to distemper it, for God has made wine to rejoice man's heart. Note, (1.) It is the will of God that people should take all due care of their bodies. As we are not to make them our masters, so neither our slaves; but to use them so that they may be most fit and helpful to us in the service of God. (2.) Wine is most proper for sickly and weak people, whose stomachs are often out of order, and who labour under infirmities. Give strong drink to him that is ready to perish, and wine to those that are of heavy hearts, Pro 31:6. (3.) Wine should be used as a help, and not a hindrance, to our work and usefulness.

Verse 1

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

Verse 3

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

Verse 5

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

Verse 6

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

Verse 8

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

Verse 9

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

Verse 10

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

Verse 11

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

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

Verse 13

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

Verse 14

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

Verse 15

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

Verse 16

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

Verse 17

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

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

Verse 19

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

Verse 20

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

Verse 21

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

Verse 22

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

Verse 23

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

Verse 24

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