1 Timothy 5:23
Verse
Context
Sermons
Billy SundayBilly Sunday
William MacDonald
Chuck Smith
John Piper
David Wilkerson
St. John ChrysostomSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Drink no longer water, but use a little wine - The whole of this verse seems, to several learned critics and divines, strangely inserted in this place; it might have been, according to them, a note which the apostle inserted in the margin of his letter, on recollecting the precarious state of Timothy's health, and his great abstemiousness and self-denial. I believe the verse to be in its proper place; and, for reasons which I shall adduce, not less necessary than the directions which precede and follow it. But it may be necessary to inquire a little into the reasons of the advice itself. The priests under the Mosaic law, while performing sacred rites, were forbidden to drink wine: Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever through your generations; Lev 10:9; Eze 44:21. It was the same with the Egyptian priests. It was forbidden also among the Romans, and particularly to women and young persons. Plato, De Legibus, lib. ii., edit. Bip., vol. viii., page 86, speaks thus: Αρ' ου νομοθετησομεν, πρωτον μεν, τους παιδας μεχρις ετων οκτωκαιδεκα τοπαραπαν οινου μη γευεσται; - μετα δε τουτο, οινου μεν δη γευεσθαι του μετριου, μεχρι τριακοντα ετων· - τετταρακοντα δε επιβαινοντα ετων, εν τοις ξυσσιτιοις ευωχηθεντα, κ. τ. λ. "Shall we not ordain by law, in the first place, that boys shall not, on any account, taste wine till they are eighteen years old? In the next place, we should inform them that wine is to be used moderately till they are thirty years old. But when they have attained the fortieth year, then they may attend feasts; for Bacchus has bestowed wine upon men as a remedy against the austerity of old age, της του γηρως αυστηροτητος εδωρησατο τον οινον φαρμακον, ὡστ' ανηβᾳν ἡμας, και δυσθυμιας ληθην γιγνεσθαι, μαλακωτερον εκ σκληροτερου το της ψυχης ηθος, καθαπερ εις πυρ σιδηρον εντεθεντα, γιγνομενον· that through this we might acquire a second youth, forget sorrow, and the manners of the mind be rendered softer, as iron is softened by the action of the fire." But wine, according to the assertions of some, was given to men as a punishment, that they might be rendered insane: Ὁ δε νυν λεγομενος ὑφ' ἡμων, φαρμακον επι τουναντιον φησιν αιδους μεν ψυχης κτησεως ἑνεκα δεδοσθαι, σωματος δε ὑγιειας τε και ισχυος· page 100. "But we have now said that it is, on the contrary, medicine; and was given that the soul might acquire modesty, and the body health and vigor." From Athenaeus we learn that the Greeks often mingled their wine with water; sometimes one part of wine to two of water; three parts of water to one of wine; and at other times three parts of water to two of wine. See his Deipnosophistae, lib. ix. "Among the Locrians, if any one was found to have drunk unmixed wine, unless prescribed by a physician, he was punished with death; the laws of Zaleucus so requiring. And among the Romans, no servant, nor free woman, ουτε των ελευθερων οἱ εφηβοι μεχρι τριακοντα ετων, nor youths of quality, drank any wine till they were thirty years of age." Deipnosoph., lib. x. c. 7, p. 429. And it was a maxim among all, that continued water-drinking injured the stomach. Thus Libanius, Epist. 1578. Πεπτωκε και ἡμιν ὁ στομαχος ταις συνεχεσιν ὑδροποσιαις· "Our stomach is weakened by continual water-drinking." From Ti1 4:12, we learn that Timothy was a young man; but as among the Greeks and Roman the state of youth or adolescence was extended to thirty years, and no respectable young men were permitted to drink wine before that time; allowing that Timothy was about twenty when Paul had him circumcised, which was, according to Calmet, in the year of our Lord 51, and that this epistle was written about a.d. 64 or 65, then Timothy must have been about thirty-five when he received this epistle; and as that was on the borders of adolescence, and as the Scripture generally calls that youth that is not old age, Timothy might be treated as a young man by St. Paul, as in the above text, and might still feel himself under the custom of his country relative to drinking wine, (for his father was a Greek, Act 16:1), and, through the influence of his Christian profession, still continue to abstain from wine, drinking water only; which must have been very prejudicial to him, his weak state of health considered, the delicacy of his stomach, and the excess of his ecclesiastical labors. As Timothy's life was of great consequence to the Church of God at Ephesus, it was not unworthy of the Spirit of God to give the direction in the text, and to mingle it immediately with what some have called more solemn and important advice. 1. It was necessary that the work should be done in the Church at Ephesus which the apostle appointed to Timothy. 2. There was no person at Ephesus fit to do this work but Timothy. 3. Timothy could not continue to do it if he followed his present mode of abstemiousness. 4. It was necessary, therefore, that he should receive direction from Divine authority relative to the preservation of his life, and consequently the continuation of his usefulness, as it is not likely that a minor authority would have weighed with him.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.
1 Timothy 5:23
A Charge to Timothy
22Do not be too quick in the laying on of hands and thereby share in the sins of others. Keep yourself pure.23Stop drinking only water and use a little wine instead, because of your stomach and your frequent ailments.
- Scripture
- Sermons
- Commentary
Anti-Booze Efforts
By Billy Sunday8.2K00:43Moral IntegrityAlcoholismPSA 104:14PRO 20:1PRO 23:29ISA 5:11ROM 14:211CO 6:19GAL 5:19EPH 5:181TI 5:231PE 5:8Billy Sunday passionately preaches against alcohol, expressing his determination to combat the saloon culture that he believes leads to the destruction of lives and families. He emphasizes his commitment to fighting against the influence of alcohol in society, vowing to continue his efforts until he can no longer physically do so. His fervor reflects a deep concern for the future of the youth and the moral fabric of America, as he envisions a nation free from the grip of alcohol.
Prohibition
By Billy Sunday5.0K01:05PRO 20:1PRO 23:31MAT 6:33ROM 13:11CO 6:10EPH 5:181TI 5:23In this sermon, the preacher discusses the negative effects of alcohol consumption on society. He highlights the new law passed by Congress, which imposes a two-dollar tax on whiskey and a five-dollar tax on beer. The preacher argues that this will result in a significant amount of money being taken out of legitimate trade channels, leading to a decrease in spending on essential items such as food, clothes, education, and automobiles. He emphasizes that what America truly needs is not the repeal of the law, but repentance and righteousness, and that the solution lies in turning to Jesus rather than material possessions.
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.
Integrity
By Chuck Smith1.2K25:04IntegrityPRO 20:1MAT 6:331TI 5:23In this sermon, Pastor Chuck Smith focuses on the topic of integrity, as he teaches through the book of Proverbs. He emphasizes the value of knowledge and the importance of being cautious when lending to others. Pastor Chuck also highlights the significance of mercy and truth for a king, as they preserve and uphold his throne. He concludes by discussing the characteristics of children and the need to be diligent and avoid laziness.
Total Abstinence and Church Membership
By John Piper0LEV 10:9PRO 20:1ISA 5:11ROM 12:2ROM 14:201CO 6:12GAL 6:14EPH 5:171TI 5:23John Piper preaches on the topic of total abstinence from alcoholic drinks and its relation to church membership. He emphasizes that while total abstinence is the best approach towards alcohol, it should not be a requirement for church membership. Piper delves into the Biblical principles and personal convictions that guide his decision for total abstinence, highlighting the importance of conscience, the mind-altering effects of alcohol, its addictive nature, and the social statement it makes. He suggests amending the Church Covenant to include a pledge to abstain from harmful substances and practices without specifying them, allowing for differing convictions while promoting a holistic view of caring for one's body and others.
Subject to Bad Days
By David Wilkerson0God's Presence in WeaknessFaith in TrialsPSA 34:18ISA 41:10MAT 11:28JHN 14:27ROM 8:282CO 4:72CO 12:9EPH 2:9PHP 4:61TI 5:23David Wilkerson emphasizes that Jesus remains faithful and caring through our difficult seasons, reminding us that we carry the treasure of His presence within our frail, earthly bodies. He explains that while we may experience bad days and mental infirmities, these do not define our spiritual state or relationship with God. Wilkerson highlights the importance of recognizing our weaknesses and turning to God for strength, as we are not alone in our struggles. He reassures us that our worth is not based on our works but on our identity as children of God, empowered by the Holy Spirit to overcome doubts and fears. Ultimately, we are encouraged to stand firm in faith, trusting in God's promises during our trials.
1 Timothy 1:1, 2
By St. John Chrysostom0PSA 64:5ZEC 13:7MAT 7:7MAT 7:9JHN 5:39ACT 13:2ACT 22:211CO 9:161TI 5:23TIT 2:15John Chrysostom preaches about the dignity of an Apostle, emphasizing Paul's humility in being called by the commandment of God as an Apostle of Jesus Christ. Paul's authority as an Apostle is highlighted to show that his teachings are not from man but from God. Chrysostom encourages Timothy by reminding him of God as our Saviour and Christ as our hope, especially in times of suffering and peril. The sermon also addresses the importance of faith over questioning, warning against false doctrines, fables, and endless genealogies that lead to doubt and disbelief. Chrysostom urges believers to focus on heavenly things, trust in God's Providence, and seek eternal delights through faith in Jesus Christ.
Overly Realized Eschatology (Is 'Death' the Savior?) Part 2
By Robert Wurtz II0ROM 8:231CO 12:41CO 15:512CO 7:1GAL 5:16EPH 1:131TI 5:232TI 2:151PE 1:16Robert Wurtz II discusses how throughout history, man has often tried to manipulate God's timing and plans to fit their own understanding, particularly in the study of eschatology. The Reformation brought essential truths back to the Gospel, including sola fide and sola scriptura. Concepts like 'second blessing' and Baptism in the Holy Spirit evolved over time, leading to movements like Classical Pentecostalism and the emphasis on spiritual gifts. However, extreme interpretations of these doctrines have caused harm by overstepping God's promises and creating an overly realized eschatology, claiming perfection and prosperity in this life that is reserved for after the resurrection.
Some Qualifications Basic to Service
By T. Austin-Sparks0Devotion to GodSpiritual QualificationsPHP 2:191TI 5:23T. Austin-Sparks emphasizes that the qualifications for service in God's kingdom are not based on natural abilities but on spiritual devotion, energy, and unselfishness, as exemplified by Timothy. Despite his youth, timidity, and physical weaknesses, Timothy was chosen by Paul for significant responsibilities because of his genuine commitment to the Lord. Sparks highlights that true greatness in service comes from the heart and that spiritual value can compensate for natural limitations. He encourages believers to recognize that God looks beyond outward appearances and sees the potential in those who are devoted and energetic in their faith. Ultimately, the message is that spiritual qualities are what truly matter in God's work.
Letters to Olympias - Part 1
By St. John Chrysostom0JOB 2:41CO 5:51CO 11:302CO 12:9PHP 1:231TI 5:23John Chrysostom addresses the deaconess Olympias, encouraging her to endure suffering with patience and faith. He reminds her of the trials faced by Job and Lazarus, emphasizing that bodily infirmity can be a means of purification and a source of great reward. Chrysostom highlights the importance of enduring physical afflictions, even when desiring death, as a way to strengthen faith and trust in God's providence. He draws parallels to the sufferings of Paul and Timothy, showing how enduring trials can lead to spiritual growth and deeper reliance on God's grace.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Drink no longer water, but use a little wine - The whole of this verse seems, to several learned critics and divines, strangely inserted in this place; it might have been, according to them, a note which the apostle inserted in the margin of his letter, on recollecting the precarious state of Timothy's health, and his great abstemiousness and self-denial. I believe the verse to be in its proper place; and, for reasons which I shall adduce, not less necessary than the directions which precede and follow it. But it may be necessary to inquire a little into the reasons of the advice itself. The priests under the Mosaic law, while performing sacred rites, were forbidden to drink wine: Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever through your generations; Lev 10:9; Eze 44:21. It was the same with the Egyptian priests. It was forbidden also among the Romans, and particularly to women and young persons. Plato, De Legibus, lib. ii., edit. Bip., vol. viii., page 86, speaks thus: Αρ' ου νομοθετησομεν, πρωτον μεν, τους παιδας μεχρις ετων οκτωκαιδεκα τοπαραπαν οινου μη γευεσται; - μετα δε τουτο, οινου μεν δη γευεσθαι του μετριου, μεχρι τριακοντα ετων· - τετταρακοντα δε επιβαινοντα ετων, εν τοις ξυσσιτιοις ευωχηθεντα, κ. τ. λ. "Shall we not ordain by law, in the first place, that boys shall not, on any account, taste wine till they are eighteen years old? In the next place, we should inform them that wine is to be used moderately till they are thirty years old. But when they have attained the fortieth year, then they may attend feasts; for Bacchus has bestowed wine upon men as a remedy against the austerity of old age, της του γηρως αυστηροτητος εδωρησατο τον οινον φαρμακον, ὡστ' ανηβᾳν ἡμας, και δυσθυμιας ληθην γιγνεσθαι, μαλακωτερον εκ σκληροτερου το της ψυχης ηθος, καθαπερ εις πυρ σιδηρον εντεθεντα, γιγνομενον· that through this we might acquire a second youth, forget sorrow, and the manners of the mind be rendered softer, as iron is softened by the action of the fire." But wine, according to the assertions of some, was given to men as a punishment, that they might be rendered insane: Ὁ δε νυν λεγομενος ὑφ' ἡμων, φαρμακον επι τουναντιον φησιν αιδους μεν ψυχης κτησεως ἑνεκα δεδοσθαι, σωματος δε ὑγιειας τε και ισχυος· page 100. "But we have now said that it is, on the contrary, medicine; and was given that the soul might acquire modesty, and the body health and vigor." From Athenaeus we learn that the Greeks often mingled their wine with water; sometimes one part of wine to two of water; three parts of water to one of wine; and at other times three parts of water to two of wine. See his Deipnosophistae, lib. ix. "Among the Locrians, if any one was found to have drunk unmixed wine, unless prescribed by a physician, he was punished with death; the laws of Zaleucus so requiring. And among the Romans, no servant, nor free woman, ουτε των ελευθερων οἱ εφηβοι μεχρι τριακοντα ετων, nor youths of quality, drank any wine till they were thirty years of age." Deipnosoph., lib. x. c. 7, p. 429. And it was a maxim among all, that continued water-drinking injured the stomach. Thus Libanius, Epist. 1578. Πεπτωκε και ἡμιν ὁ στομαχος ταις συνεχεσιν ὑδροποσιαις· "Our stomach is weakened by continual water-drinking." From Ti1 4:12, we learn that Timothy was a young man; but as among the Greeks and Roman the state of youth or adolescence was extended to thirty years, and no respectable young men were permitted to drink wine before that time; allowing that Timothy was about twenty when Paul had him circumcised, which was, according to Calmet, in the year of our Lord 51, and that this epistle was written about a.d. 64 or 65, then Timothy must have been about thirty-five when he received this epistle; and as that was on the borders of adolescence, and as the Scripture generally calls that youth that is not old age, Timothy might be treated as a young man by St. Paul, as in the above text, and might still feel himself under the custom of his country relative to drinking wine, (for his father was a Greek, Act 16:1), and, through the influence of his Christian profession, still continue to abstain from wine, drinking water only; which must have been very prejudicial to him, his weak state of health considered, the delicacy of his stomach, and the excess of his ecclesiastical labors. As Timothy's life was of great consequence to the Church of God at Ephesus, it was not unworthy of the Spirit of God to give the direction in the text, and to mingle it immediately with what some have called more solemn and important advice. 1. It was necessary that the work should be done in the Church at Ephesus which the apostle appointed to Timothy. 2. There was no person at Ephesus fit to do this work but Timothy. 3. Timothy could not continue to do it if he followed his present mode of abstemiousness. 4. It was necessary, therefore, that he should receive direction from Divine authority relative to the preservation of his life, and consequently the continuation of his usefulness, as it is not likely that a minor authority would have weighed with him.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.