1 Timothy 5

1 Timothy 5:1

V. SPECIFIC INSTRUCTIONS CONCERNING VARIOUS CLASSES OF BELIEVERS (5:1-6:2) A. Different Age Groups (5:1, 2) 5:1 This verse introduces a section on Timothy’s behavior toward members of the Christian family among whom he would be working. Being younger and perhaps more aggressive, Timothy might be tempted to become impatient and resentful with some of the older men; hence, the admonition that he is not to rebuke an older man sharply, but exhort him as a father. It would be improper for him, as a younger man, to assault such a person with verbal blows. There might also be the danger of this young servant of Christ manifesting an overbearing attitude toward the younger men. And so Paul tells him that he is to treat the younger men as brothers; he is to be just like one of them and not adopt a domineering attitude toward them. 5:2 Older women are to be regarded as mothers and treated with the dignity, love, and respect that is their due. Purity should characterize all his dealings with younger women. Not only should he avoid what is positively sinful, but he should also steer clear of acts of indiscretion or any behavior which might have the appearance of evil.

1 Timothy 5:3

B. Widows (5:3-16) 5:3 From verses 3-16, Paul takes up the subject of widows in the local church and the treatment which should be given to them. First of all, the church should honor those who are really widows. Honor here not only carries the idea of respect but also includes the thought of financial help. A real widow is one who has no other means of support but is wholly cast upon the Lord for her maintenance. She has no living relatives who will care for her. 5:4, 5 A second class of widows is described in this verse. These are the ones who have children or grandchildren. In such cases, the children should learn to show practical godliness at home by repaying their mother (or grandmother) for all that she has done for them. The verse teaches clearly that piety begins at home. It is a poor testimony to the Christian faith to speak loudly about one’s religion and then to neglect those who are linked to us by ties of nature! It is acceptable in the sight of God for Christians to take care of loved ones who are otherwise without support. In Eph_6:2, the Apostle Paul clearly teaches: Honor your father and mother, which is the first commandment with promise. As mentioned previously, a real widow is one who is without financial resources and who must constantly look to God for the supply of her daily bread. 5:6, 7 In contrast to the godly widow of verse 5 is the one who gives herself to pleasure. There is some disagreement as to whether this woman is a true believer or a mere professor. We believe that she is a genuine Christianbut backslidden. She is dead as far as communion with God or usefulness for Him are concerned. Timothy is to warn such widows against living in pleasure and is also to teach Christians to care for those who are related to them and are destitute. 5:8 The seriousness of failing to provide for one’s own relatives, and especially for those of one’s own immediate household, is emphasized here. It constitutes a denial of the faith. The Christian faith consistently maintains that those who are true believers should care for one another. When a Christian fails to do this, he denies by his actions the very truths which Christianity teaches. Such a person is worse than an unbeliever for the simple reason that many unbelievers show loving care for their own relatives. Also, a Christian can thus bring reproach on the name of the Lord in a way that an unbeliever cannot do. 5:9 It appears from this verse that a definite roll or list of names was kept in each local church, indicating those widows who were cared for by the church. Paul here specifies that no widow should be thus enrolled under sixty years of age. The expression the wife of one man raises the same problem as the similar expression in connection with bishops and deacons. Similar interpretations of the expression have been given. It doubtless means that her married life must have been above reproach, without suspicion of moral wrong. 5:10 In order to be enrolled, a widow must also have a reputation for having performed such good works as should characterize a spiritual believer. The words if she has brought up children doubtless means that she must have brought them up in such a manner as to reflect creditably on herself and her Christian home. There would be no virtue in simply rearing children, but only in bringing them up well. Another mark of a godly widow is that she has shown hospitality to strangers. Over and over again in the NT, the grace of hospitality is mentioned and commended. Washing the feet of visitors was the duty of a slave. So here the thought doubtless is that the widow has performed very menial services for her fellow Christians. But it might also mean to have washed the saints’ feet in a spiritual way, with the washing of water by the word. This would not mean public ministry, but simply visiting in homes and using the word of God in such a way as to cleanse believers from defilement contracted in their daily walk. Relief of the afflicted refers to acts of mercy performed for those who are sick, sorrowing, or otherwise in distress. In short, in order to be enrolled on the list of a local assembly, this widow must have diligently followed every good work. 5:11 This is a difficult verse, but the meaning seems to be as follows: In general, it would be a mistake to make younger widows a charge of the local church. Being young, they would probably desire to marry again. This would not be wrong in itself, but the desire might become so strong at times that one of these young widows might even marry an unbeliever. The apostle speaks of this as to grow wanton against Christ. When it comes to a choice between marrying a pagan or remaining unmarried out of love to Christ and obedience to His word, the young widow is apt to marry. This would, of course, bring reproach on the local church which supported her. 5:12 Condemnation (damnation, KJV) here does not mean eternal perdition, but simply that she has this judgment or condemnation for having cast off her first faith. At one time she professed the greatest loyalty and devotion to the Lord Jesus Christ, but now when the opportunity comes along to marry one who does not love Christ, she forgets her initial vows or pledges to Christ and goes off with the unbeliever, unfaithful to the Heavenly Bridegroom. Paul is not criticizing young widows for marrying. As a matter of fact he urges them to marry (v. 14). What he finds fault with is their spiritual decline, their throwing divine principles to the wind in order to get a man. 5:13 For the local church to assume full financial responsibility for the younger widows might encourage them to be idle, with its associated evils. Instead of attending to their own responsibilities, they might become gossips and busybodies, occupying themselves with subjects that are none of their concern. No action taken by a local church should ever encourage such behavior because, as mentioned before, it reflects unfavorably on the Christian testimony. 5:14 Paul therefore states that as a general principle, it is preferable that younger widows marry, bear children, and maintain a Christian home that is above reproach. Of course, Paul realized that it would not always be possible for every young widow to remarry. The initiative must ordinarily be taken by the man. But he is simply laying down a general principle to be followed whenever possible. The adversary, or Satan, is always on the lookout for charges to hurl against the Christian testimony, and Paul seeks to guard against the possibility of there being any such legitimate causes to speak reproachfully. 5:15 What the apostle has been saying about young widows is not mere conjecture or speculation. It had already happened. Some had turned aside after Satan, in the sense that they had listened to the voice of Satan and had chosen an unbelieving partner in disobedience to the word of the Lord. 5:16 The subject now reverts to the obligation of relatives to care for their own. If any believing man or woman has a widow in the family who needs support, then the believer should assume this responsibility so that the church will be free to care for those who are actually destitute and without near relatives. This entire passage, verses 3-16, tells what the church must do under certain circumstances, not what it may do if it feels there are extenuating circumstances and if it is able to do so. The length of the paragraph shows that it is an important subject in the mind of the Holy Spirit, and yet it is one which is greatly neglected in most church circles today.

1 Timothy 5:17

C. Elders (5:17-25) 5:17 The rest of this chapter deals with elders. First of all, Paul lays down the rule that elders who rule well should be counted worthy of double honor. Rule might better be translated take the lead (Darby). It is not a question of control, but of example. Such elders are worthy of double honor. Honor might mean respect, but it also includes the idea of financial reimbursement (Mat_15:6). Double honor includes both ideas. First of all, he is worthy of respect from God’s people because of his work, but also, if his time is devoted to this work fully, he is also worthy of financial help. Those who labor in the word and doctrine are probably the ones who spend so much time in preaching and teaching that they are not able to carry on regular employment. 5:18 Two Scriptures are introduced here to prove the statement that the elder is worthy of recompense. The first is Deu_25:4, and the second is taken from Luk_10:7. This verse is especially interesting in connection with the inspiration of the Scriptures. Paul takes one verse from the OT and one from the NT, places them side by side on the same level, and refers to them both as the Scripture. It is obvious from this that Paul considered the NT writings as of equal authority with the OT. These Scriptures teach that an ox which is used in the harvesting process should not be deprived of a share of the grain. Also, a laborer is entitled to a portion of the fruit of his labor. So it is with elders. In spite of the fact that their work might not be physical, yet they are worthy of the support of God’s people. 5:19 Since elders occupy a position of responsibility in the church, they become a special target of Satan’s attack. For this reason the Spirit of God takes steps to guard them against false accusations. The principle is laid down that no disciplinary action should be taken against an elder unless the charge can be corroborated by the testimony of two or three witnesses. Actually, this same principle applies to disciplining any church member, but it is emphasized here because there was a special danger of elders being unjustly accused. 5:20 In the case of an elder who had been found guilty of sinning in such a way as to harm the testimony of the church, such a man should be publicly rebuked. This action impresses all believers with the seriousness of sin in connection with Christian service and serves as a strong deterrent in the lives of others. Some commentators believe that verse 20 does not apply especially to elders, but to all Christians. Certainly the principle is applicable to all Christians, but the setting of the verse seems to link it directly with elders. 5:21 In dealing with matters of discipline in the local church, there are two dangers to be avoided. The first is prejudice, and the other is partiality. It is easy to be unfavorably prejudiced against a man and thus to prejudice the case. Also, it is all too easy to show partiality toward a man because of his wealth, position in the community, or his personality. Thus Paul solemnly charges Timothy in the sight of God and the Lord Jesus Christ and also in the sight of the elect angels, that he should obey these instructions without judging a matter before all the facts are known or without showing favor toward a man simply because he is a friend or well-known. Each case must be judged as in the sight of God and the Lord Jesus, and also in the sight of the angels.

The angels are observers of the world in which we live, and they should see perfect righteousness in matters of discipline in the church. The elect angels are those who have not been involved in sin or rebellion against God, but kept their first estate. 5:22 When prominent men identify themselves with a local church, there is sometimes the tendency to advance them quickly to positions of responsibility. Here Timothy is warned against haste in recognizing newcomers. Neither should he identify himself with men whose characters are unknown to him, lest in so doing he share in their sins. Not only is he to keep himself morally clean but also pure in the sense of free from association with the sins of others. 5:23 It is not clear how this verse connects with the preceding. Perhaps the apostle wisely anticipated that Timothy’s involvement in congregational problems and difficulties would have an adverse effect on his stomach. If so, Timothy would not be the first or the last to suffer from this affliction! More probably Timothy was the frequent victim of contaminated water that is still common in many parts of the world. The apostle’s advice, No longer drink only water, means that Timothy should not use water to the exclusion of a little wine. Paul advises the use of a little wine for his stomach’s sake and his frequent infirmities. This verse is dealing only with the medicinal use of wine, and should never be stretched to condone its excessive use. There is no doubt that it is real wine that is referred to here and not just grape juice. It is doubtful that grape juice even existed at this time, since grape juice is made by pasteurization, a process not yet known. The fact that it was real wine is implied in the expression a little wine. If it were not real wine, then there would be no sense in stipulating that only a little should be used. This verse also sheds light on the subject of divine healing. Although Paul, as an apostle, doubtless had the power to heal all kinds of diseases, yet he did not always use it. Here he justifies the use of medicines in a case of stomach ailment. 5:24 In this verse the apostle seems to go back to the discussion in verse 22, where he had been warning Timothy against undue haste in laying hands on other men. Verses 24 and 25 explain this further. Some men’s sins are clearly evident and are so obvious that they may be compared to a trumpeter, blaring on in front of the man, announcing him to be a sinner, all the way to his judgment. But that is not the case with all. Some men who are sinners are not exposed until some time later. In the first class, we might think of the drunkard who is known as such by the whole community. On the other hand, there is the husband who is carrying on a secret love affair with another woman. The community might not know about this at the time, but oftentimes the whole scandal is revealed at a later date. 5:25 It is somewhat similar in the case of good people. Some obviously seem to be good at once. Others are more retiring and modest, and it is only with the passing of time that their actual goodness becomes known. Even if we cannot see good, there may be some which will come to light later. The lesson to draw from all this is that we should not judge a person on first acquaintance, but rather allow time for true character to show itself.