1 Timothy 5:21
Verse
Context
Sermons
William MacDonald
Zac Poonen
Don Courville
Lewis Sperry Chafer
C.H. Spurgeon
David Servant
A.W. PinkSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I charge thee before God - The apostle would have Timothy to consider that all he did should be done as in the sight of God, the Father of the spirits of all flesh; in the sight of Christ, the Savior of sinners, who purchased the Church with his own blood; and in the sight of the most holy, approved, and eminent angels, whose office it was to minister to the heirs of salvation. The word εκλεκτοι, elect, applied to the angels here, is supposed to distinguish those who stood, when others fell from their first estate. The former were elect, or approved; the latter reprobate, or disapproved. This is not an unfrequent sense of the word εκλεκτος, elect. Perhaps there is nothing else meant than the angels that are chosen out from among others, by the Lord himself, to be ministering servants to the Church. Without preferring one before another - Χωρις προκριματος· Without prejudice. Promote no man's cause; make not up thy mind on any case, till thou hast weighed both sides, and heard both parties, with their respective witnesses; and then act impartially, as the matter may appear to be proved. Do not treat any man, in religious matters, according to the rank he holds in life, or according to any personal attachment thou mayest have for him. Every man should be dealt with in the Church as he will be dealt with at the judgment-seat of Christ. A minister of the Gospel, who, in the exercise of discipline in the Church, is swayed and warped by secular considerations, will be a curse rather than a blessing to the people of God. Accepting the persons of the rich, in ecclesiastical matters, has been a source of corruption in Christianity. With some ministers the show of piety in a rich man goes farther than the soundest Christian experience in the poor. What account can such persons give of their stewardship?
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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).
1 Timothy 5:21
A Charge to Timothy
20But those who persist in sin should be rebuked in front of everyone, so that the others will stand in fear of sin.21I solemnly charge you before God and Christ Jesus and the elect angels to maintain these principles without bias, and to do nothing out of partiality.
- Scripture
- Sermons
- Commentary
Studies in 1 Timothy-05 1 Timothy-5
By William MacDonald1.2K38:37DEU 25:4LUK 10:71TI 5:23The sermon transcript discusses various instructions given by Paul to Timothy on how to behave towards different classes in the Christian family. It begins by addressing the old and young, male and female, emphasizing the importance of showing honor and respect. The transcript then moves on to discussing the care and support of widows, highlighting the responsibility of the church in providing for them. It also touches on the role of elders in the church, emphasizing the need for financial care, caution in appointing men, and the importance of having multiple witnesses in cases of accusation. Overall, the transcript emphasizes the practical advice given by Paul to Timothy for the care of believers in the Christian assembly.
The Church as a Burning Bush
By Zac Poonen1.2K1:01:39PSA 37:4ISA 66:2LUK 15:7ROM 13:81TI 5:21JUD 1:24
This sermon emphasizes the importance of building a church that reflects God's standards of purity and righteousness, focusing on the need to tremble at God's word, be humble, and avoid partiality. It challenges believers to let the words of Scripture become flesh in their lives, to serve sacrificially, and to seek a church that is a testimony to every verse of the Bible. The speaker shares personal examples of transformation and commitment to living out God's word.
Head Covering
By Don Courville99241:41Head CoveringPSA 89:71CO 11:41CO 11:151TI 5:171TI 5:21In this sermon, the preacher begins by discussing how believers have been made worthy to partake in the inheritance of the saints and have been delivered from the power of darkness. He emphasizes the importance of not giving ground to Satan, as it gives him authority in our lives. The preacher then delves into the topic of elders, urging them to be honored and respected, especially those who labor in the word and doctrine. He also highlights the need for impartiality and warns against receiving accusations against elders without proper evidence. The sermon concludes with a prayer for God to speak through His word and bring revival to Israel.
The Angels
By Lewis Sperry Chafer0GEN 16:1JOB 38:7PSA 8:5MAT 4:11MAT 25:31MAT 25:41MAT 28:2MRK 5:9LUK 2:13LUK 7:24LUK 8:30LUK 22:43ACT 1:101CO 6:3GAL 3:191TI 4:11TI 5:21HEB 1:14HEB 2:7JAS 2:252PE 2:4JUD 1:6REV 1:20REV 5:11REV 20:10Lewis Sperry Chafer delves into the intricate details of angels as depicted in the Scriptures, emphasizing their distinct order of creation, heavenly position above man, and the various classes of angelic beings, including the unfallen angels and the fallen angels. The sermon explores the nature, ministry, and significance of angels in pivotal events such as creation, the giving of the law, the birth and resurrection of Christ, and their future role in the second coming of Christ.
No Fear of Death
By C.H. Spurgeon0DEU 30:19ACT 20:211TI 5:212TI 2:142TI 4:1HEB 4:13William Arp emphasizes the seriousness of Paul's charge to Timothy, urging him to preach the Word with a sense of accountability to God and Christ Jesus, who will judge his ministry. The use of 'diamarturomai' signifies a forceful order or directive, highlighting the extraordinary importance of the message proclaimed. Paul's solemn charge to Timothy echoes the gravity of Moses' warnings in the Old Testament, calling for a reverential awe of God and a careful handling of His Word.
Day 125, Romans 14
By David Servant0ROM 14:31CO 8:9GAL 5:13COL 2:161TH 5:221TI 5:21JAS 4:12David Servant preaches on the importance of respecting and loving one another despite differing personal convictions, using the example of believers in Rome and Corinth who had conflicting views on eating meat sacrificed to idols. He emphasizes the need for mutual respect and understanding, rather than judgment and contempt, among believers with varying convictions. Paul's message in Romans 14 highlights that the kingdom of God is about righteousness, peace, and joy in the Holy Spirit, not about non-essential matters like food or drink. The sermon addresses contemporary issues like Sabbath-keeping, alcohol consumption, and holiday celebrations, urging Christians to be fully convinced in their own minds and to prioritize love and respect for one another.
The Sovereignty of God in Creation
By A.W. Pink0Sovereignty Of GodCreationPSA 135:6PRO 16:4ISA 40:171CO 15:41EPH 3:10EPH 6:121TI 5:21REV 4:11A.W. Pink emphasizes the absolute sovereignty of God in creation, illustrating how God's will and pleasure govern all aspects of the universe, from the grandest celestial bodies to the smallest creatures. He reflects on the divine right of God to create and order the world as He sees fit, highlighting the inequalities and variations in nature as manifestations of His sovereign pleasure. Pink argues that God's sovereignty is evident not only in the natural world but also in the human experience, where differences in talents, health, and circumstances are all part of His divine plan. Ultimately, he calls for recognition of God's authority and the importance of submitting to His will, as all creation exists for His glory.
Of the Decrees of Rejection, of Some Angels, and of Some Men.
By John Gill0Divine SovereigntyElection and RejectionJER 6:30MAT 7:23MAT 25:41JHN 13:18ROM 9:18ROM 11:51TI 5:212PE 2:4JUD 1:6REV 20:15John Gill addresses the complex theological concepts of divine rejection, focusing on the rejection of certain angels and men. He explains that God's decree of rejection is rooted in His sovereign will, contrasting it with the doctrine of election. Gill emphasizes that while some angels were chosen and confirmed in grace, others were passed over and appointed to judgment, illustrating God's justice and sovereignty. He further discusses the rejection of some men, highlighting that this non-election is not based on sin but on God's good pleasure, ultimately serving His glory. The sermon invites reflection on the nature of God's decrees and the implications for humanity's understanding of grace and judgment.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I charge thee before God - The apostle would have Timothy to consider that all he did should be done as in the sight of God, the Father of the spirits of all flesh; in the sight of Christ, the Savior of sinners, who purchased the Church with his own blood; and in the sight of the most holy, approved, and eminent angels, whose office it was to minister to the heirs of salvation. The word εκλεκτοι, elect, applied to the angels here, is supposed to distinguish those who stood, when others fell from their first estate. The former were elect, or approved; the latter reprobate, or disapproved. This is not an unfrequent sense of the word εκλεκτος, elect. Perhaps there is nothing else meant than the angels that are chosen out from among others, by the Lord himself, to be ministering servants to the Church. Without preferring one before another - Χωρις προκριματος· Without prejudice. Promote no man's cause; make not up thy mind on any case, till thou hast weighed both sides, and heard both parties, with their respective witnesses; and then act impartially, as the matter may appear to be proved. Do not treat any man, in religious matters, according to the rank he holds in life, or according to any personal attachment thou mayest have for him. Every man should be dealt with in the Church as he will be dealt with at the judgment-seat of Christ. A minister of the Gospel, who, in the exercise of discipline in the Church, is swayed and warped by secular considerations, will be a curse rather than a blessing to the people of God. Accepting the persons of the rich, in ecclesiastical matters, has been a source of corruption in Christianity. With some ministers the show of piety in a rich man goes farther than the soundest Christian experience in the poor. What account can such persons give of their stewardship?
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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).