1 Timothy 5

David Lipscomb Commentary On 1st Timothy 51 Timothy 5:1 Rebuke not an elder, but exhort him as a father;—Paul here instructs Timothy how to treat the different ages and classes of people. The term elder sometimes denotes an overseer of the church, but here it means those advanced in age, for it is put in contrast with the elderly women, the younger men, and the younger women. He admonishes Tim­othy not to rebuke or speak harshly to the aged men; but, if they commit wrong instead of reproving them in a cen­sorious manner, entreat kindly or beseech them to turn from the wrong as a son would his father.the younger men as brethren:—Treat the younger as a man would his brother. Do it in and from love.1 Timothy 5:2the elder women as mothers;—Treat the elderly women with respect and affection as one would his own mother.the younger as sisters, in all purity.—As a brother would his own sisters. The younger women must be treated by him in all purity. Let no impure thought or practice be cherished in your association with them. [What miserable scandals would have been avoided in all ages if this had been constantly remembered?

If Timothy was thus advised, let others con­sider what sort of conduct is required of them that they should give no ground of suspicion, no shadow of pretext to those who wish to calumniate.]1 Timothy 5:3 Honor widows—The word honor contains the idea not only of respect, consideration, but also in such a connection as this, that of temporal support. It suggests that such relief is not to be dealt to them as paupers, in a manner so as to degrade them, but as to Christians whom the church holds in honor, and to whom it thus shows honor.

Care for widows was a marked feature of the Old Testament (Exodus 22:22-24; Deuteronomy 24:17-19), and in the apostolic churches it was very early made a prominent duty (Acts 6:12).that are widows indeed.—Those who are destitute and truly desolate, without children or relatives to whom they can look for help. Widows in this condition are widows indeed and need the help and support of the church.1 Timothy 5:4 But if any widow hath children or grandchildren, let them learn first to show piety towards their own family,—They should learn first to care for their helpless and destitute mother or grandmother, and even if they are not destitute, this piety demands kindness, gentleness, patience, and love toward their own family.and to requite their parents:—Repay with love and tender regard the parents in their helpless old age for all the love, patience, sleepless care they took for you in your helpless infancy. None can ever know the intensity of a mother’ s love for her child, her constant self-denying life to help the child she has borne. Now a child should remember this and return it in kindness and love when the mother grows old.for this is acceptable in the sight of God.—What we render in kindness and love to our parents, God accepts as service to him.1 Timothy 5:5 Now she that is a widow indeed, and desolate,—She that is destitute, helpless, without children, or other relatives on whom she could depend for support is a widow indeed.hath her hope set on God,—She has no one to whom to look but God.and continueth in supplications and prayers night and day.—Her lack of others on whom to depend leads her to feel her dependence upon God, and makes her constantly come with supplications and prayers to God for help night and day.1 Timothy 5:6 But she that giveth herself to pleasure is dead while she liveth.—In contrast with her who feels her bereaved condition and draws near to God, the widow who lives for pleasure is dead. [Her frivolous, selfish, sensual existence is not true life; it fills none of life’ s true ends; and, as to any real value to herself or to others, she is practically dead. While alive in the flesh, she has no real life in the Spirit.]1 Timothy 5:7 These things also command, that they may be without reproach.—Give these teachings in charge of the whole church that they may be without blame in providing for “ widows indeed,” and not pampering idleness in those able to take care of themselves.1 Timothy 5:8 But if any provideth not for his own, and specially his own household,—If any child or grandchild provides not for his own widowed mother or grandmother, especially, those who live with him, he is guilty of a crime in the sight of God.he hath denied the faith,—So heinous is the crime that he denies the faith in so doing. To grossly violate the will of God is to deny the faith, and a failure to provide is such a violation. and is worse than an unbeliever.—Many of the godless heathens, recognized the duty of caring for their parents, and for Christians not to do it is worse than an unbeliever.

By some it is interpreted to mean if a man does not provide for his own family. But this is to introduce a wholly foreign subject in the connection and to do violence to the context.1 Timothy 5:9 Let none be enrolled as a widow under threescore years old,—[This did not necessarily preclude aid to widows who were younger and were in need; but these were the ones who were to be enrolled in the class whom the church maintained in comfort and in honor.]having been the wife of one man,—[The fatal facility and the lax state of morality in the pagan world, and even in this country, must be taken into account when we seek to illustrate and explain the directions to Christians.

She must not he a bigamist, or an adulteress, or one who had indulged in the prevalent custom of divorce, but had been faithful and true to her marriage vow.]1 Timothy 5:10well reported of for good works—Who has been faith­ful in performing good works so that she has a good report for them. [The Lord Jesus had first used the phrase and taught how “ good works" of his disciples (Matthew 5:16), as they were evidences of his own mission (John 10:32-33). It denotes all kinds of good actions as distinguishes from sentimentality— feeding the hungry, clothing the naked, and visiting the sick are good works. (Matthew 25:35-36.) ]if she hath brought up children,—To bring up children faithful to God is implied. The church has no more important work than bearing children and training them for service to God. [She must be well known as one who loves children, and would be ready and willing gladly to discharge any duties to children who might be entrusted to her charge.]if she hath used hospitality to strangers,—Entertaining strangers has always been esteemed a virtue among the serv­ants of God. “ Forget not to show love unto strangers: for thereby some have entertained angels unawares.” (Hebrews 13:2.) The strangers to be entertained are those without means to care for themselves.if she hath washed the saints’ feet,—Feet were washed at the end of a footsore journey, and was an act of hospitality to strangers. This had from the beginning been regarded as an act of hospitality and kindness. Abraham entertained strangers and offered them (Genesis 18:4.) Jesus set his disciples the example that they should go beyond the hospitality of the ancients in love and condescension; they should wash the feet of their brethren. Jesus washed the disciples’ feet and told them that they “ also ought to wash one another’s feet.” (John 13:14.) In the passage before us Paul classes it as a good work with bringing up children and visiting the sick.

It is nowhere regarded as a church ordinance. Pious and godly women did it for their brethren who came to them.if she hath relieved the afflicted,—[Not merely, or even chiefly, by gifts, but by all kindly and sisterly encouragement, ever ready to mourn, deeming none too low or degraded for her kindness, none out of reach of her sisterly help and counsel, implying the visitation of the distressed in their homes.]if she hath diligently followed every good work.—Every work that administered good to needy and suffering men and women.

Women who have through life so conducted themselves as to be well reported of for such works are to he honored and supported by the church.1 Timothy 5:11 But younger widows refuse:—Do not take into the num­ber to be honored or supported widows younger than three­score.for when they have waxed wanton against Christ,—Those younger than sixty are liable to grow wanton or wax lustful against Christ. [The word wanton implies indulging in desires which, in spirit and conduct, are in opposition to Christ. It is to sur­render oneself to a carnal and luxurious course of life as antagonistic to the claims and calling of Christ.]they desire to marry;—“ The flesh lusteth against the Spirit.” (Galatians 5:17.) He does not condemn their marrying, but encourages it. (1 Timothy 6:14.) The point the apostle makes is that the younger widows would cultivate idle habits and excite wanton and lascivious feelings that would lead them to give up faith in and obedience to Christ and they would seek marriage.1 Timothy 5:12having condemnation,—They would fall under condem­nation. [Those who give up the work which for their Master’ s sake they have undertaken, expose themselves to a searching judgment, which will thoroughly sift the reasons that in­duced them to forsake the begun toil, and that, if the reasons be not satisfactory, will be unfavorable, and will surely in­volve condemnation.]because they have rejected their first pledge.—This seems to carry with it the idea that the coming into the number that are supported by the church take on themselves pledges of fidelity and self-consecration to God and his cause. Younger women in wantonness of the flesh give up their feeling of self-consecration and seek to gratify their feelings in marriage. They take a step away from Christ. A backward step from Christ is a fearful step. Christians ought to daily grow in grace and in the knowledge of the truth, and this will daily draw them nearer and nearer to God.

The first step away from God is the fatal one.1 Timothy 5:13 And withal they learn also to be idle, going about from house to house;—That giving way to the feelings of the flesh shows itself in a disposition to wander from house to house.and not only idle, but tattlers also and busybodies, speak­ing things which they ought not.—This leads to idle and mischievous gossip and vicious talking. Friendly intercourse and kindly offices of friendship are good; especially is it good to care for the sick and to help the needy, but too much and constant visiting and going from place to place are not good either for the visited or the visitor.1 Timothy 5:14I desire therefore that the younger widows marry,—It is better that the younger widows should marry than that they should be taken into the number of those cared for by the church.

Marriage and a home of her own to look after and care for are needed to develop the better nature and call out the true abilities and qualities of women.bear children, rule the household,—They fulfill their true destiny, call into their noblest qualities, and develop the high­est type and character of true womanhood in marrying, bear­ing children, and training souls for immortality, and making good homes as of virtue, morality, and godli­ness. No holier trust was ever committed to mortals than this.give no occasion to the adversary for reviling:—In failing to do these things they give occasion to the adversary of Christ to speak reproachfully of his cause and people. Paul said that the elderly women should be instructed to “ train the young women to love their husbands, to love their children, to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed.” (Titus 2:4-5.) Reproach and blasphemy of the word of God is brought in by Christian women failing to keep a clean and comfortable home. These may seem to be small things, but to God nothing is small. These seemingly small things are often most far-reaching and widespread in their influence for good or evil.1 Timothy 5:15for already some are turned aside after Satan.—Some had already forsaken God and turned aside to follow Satan. And he warns them against the influences that lead in that direction.1 Timothy 5:16 If any woman that believeth hath widows, let her relieve them, and let not the church be burdened; that it may relieve them that are widows indeed.—The apostle here gives the general direction, if any woman have a widowed mother or grandmother, let her relieve them, take care of them, and let not the church be charged with their support that it may relieve widows that have no one to support them.

This applies to men as well as women. (See verse 8.) Paul here, as the Scriptures everywhere do, recognizes that men and women able to work should have some proper calling at which they should labor industrially to make a living for themselves and to support those who by the ties of nature are dependent upon them. It is the duty of the church of God to require all to work and discharge the duties they owe to their families and kindred.1 Timothy 5:17 Let the elders that rule well—The apostle having con­cluded the direction as to the support of widows comes to the treatment of the elders.

The elders here, as the con­nection plainly shows, refers to those who had the oversight of the congregation. They were selected by looking out those who had the qualifications set forth. (3:1-7.) How they were selected gives the trouble. Luke gives an example of selecting persons to work in the church. The apostles were the teachers and the leaders. They directed the disciples: ‘‘ Look ye out therefore, brethren, from among you seven men of good report, full of the Spirit and of wisdom, whom we may appoint over this business. . . . And they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus. . . . whom they set before the apostles.” (Acts 6:3-6.) The expression, “ Look ye out,” carries the thought of diligent in­quiry and private consultation to reach the agreement.

This is not nominating and electing by votes. Nothing of this kind is found in the Scriptures.

This excites division, party spirit, and strife, while the scriptural order seeks union, har­mony, and agreement. They were to inquire among them­selves who was most suited according to the qualifications given by God. When the agreement was reached, the apostles appointed them to the work. A faithful preacher present or anyone capable of conducting public affairs might do this for the congregation now. When the selection has been made, it is their duty to take the oversight of the congrega­tion, direct its affairs in its public meetings, and to look after the lives of the members and see that all engage in the work for which they are fitted. This takes time and attention.

They are the overseers and teachers of the churches and individual members. They are to teach the word of God.be counted worthy of double honor,—They are entitled to the respect and honor of the members of the church and are entitled to support while in the work.

The idea of doing God’ s work for money or for the wages it brings is abhorring to this Scripture teaching. That idea destroys it as God’s work. A man that preaches for the money he gets is not approved of God and will never receive reward from God. While this is true, the man who labors for good must live, and when he devotes his time to the service, it is the duty of the people of God to support him. This applies to labor of any kind in the church. The elders who devote their time to the service of God through the church must be supported.

The honor bestowed on them is not only respectful treatment and deference, but support.especially those who labor in the word and in teaching.—Those who do their duty well, preaching the word privately and publicly, are worthy of a double portion of honor and support. The elders of a church are always spoken of in the plural, showing that a plurality of elders for each congregation was contemplated.

It also shows that some elders labored in word and doctrine— devoted their time to preaching and teach­ing— while others did not. All gave attention to the interests of the church and looked after the welfare of the members. Some did it in a private way, others devoted their time to teaching and preaching. These were entitled to double honor.1 Timothy 5:18 For the scripture saith, Thou shalt not muzzle the ox when he treadeth out the corn.—This is given as an illustra­tion of the relation the elder who labors sustains to the church. The ox does not tread out the corn for the sake of what he eats but how he is used to do that work; it is right that he should enjoy the fruits of his work so as to eat of the corn while he treads it out.And, The laborer is worthy of his hire.—This does not mean that he is to labor for the sake of the money, but while laboring he is worthy of his support. Jesus in sending out his apostles quoted it: “ The laborer is worthy of his food.’’ (Matthew 10:10.) Worthy of a support to enable him to do the work.1 Timothy 5:19 Against an elder receive not an accusation, except at the mouth of two or three witnesses.—No accusation of wrong or ill-doing is to be entertained against an elder, save before two or three witnesses.

It seems that Timothy as the inspired representative of the apostles was forbidden to entertain an accusation, which indicates that accusations against elders would come before him. Under the idea that young men as evangelists are the successors in the office of Timothy and Titus, the idea prevails to some extent that any youth doing the work of an evangelist may try and dispose of elders, and lord it over the heritage of God.

Timothy and Titus as inspired men were the representatives of the apostles of God until the canon of revelation was perfected. None occupy such position before God or such relations to the church now as did these men. The fellow elders as the rulers of the church might bear such accusations regulated by the scriptural teachings on the subject or wise and prudent men might be chosen to make such investigations as are needed and might act for the church. The elders are not to do all the work, but to see that it is done by those who are competent to do it.1 Timothy 5:20 Them that sin reprove in the sight of all,—When the accusations have been properly made and the elders found guilty of sin, reprove them in the sight of all. When we cover up sins in the church, we corrupt the morality and virtue of the church and destroy its efficacy to honor God or to save men. Evil teachers and evil men must be exposed and purged out of the church or the church becomes corrupt and a synagogue of Satan instead of a church of Jesus Christ.

And what or who is injured by exposing evil teaching or evil men? No truth can be injured by the exposure of falsehood.

The greatest injury that can be inflicted on truth is to yoke it with falsehood. God cannot be honored by covering up evil and cerishing false teachers or evil men in the church. To do this is to honor the devil and his servants equally with God and his servants. It cannot help good men to keep evil men in association with them. It corrupts their good­ness, destroys their influence for good, injures bad men them­selves, and countenances them as though they were good. The weakness of the churches is: they cherish falsehood and evil among them. They cannot be strong either with God or man while so doing. To expose error and bad men is to proclaim to the world that they seek truth, purity, holiness, and godlikeness.that the rest also may be in fear.—That others may fear to sin.

He is a particular character, occupies a higher position, and his punishment for wrong must be rendered accordingly that the warning may spread over the whole congregation, and thus others also may fear.1 Timothy 5:21I charge thee in the sight of God, and Christ Jesus, and the elect angels, that thou observe these things without prejudice, doing nothing by partiality.—God is no respecter of persons and holds to stricter accountability those who have the best opportunities and occupy the higher places and demands that his servants shall be guided by the same principles of right and justice. It takes courage to do this. But in the doing of the more difficult duties, God bestows the highest blessings. So he solemnly charges Timothy that he discharge these duties without favor or partiality.1 Timothy 5:22 Lay hands hastily on no man,—This verse has given rise to much diversity of thought. Some consider it to mean to lay hands on no man, to ordain him as an elder hastily, or without due trial and proof of his fitness. But there is nothing in the context that refers to ordaining elders.

To throw in a highly figurative expression on the subject with­out any connecting links to show its meaning is unnatural and harsh, and would lead to great doubt as to the meaning. Others maintain that it refers to laying violent hands on a man.

This would indicate that Paul did not think it would be wrong for Timothy to deliberately and with due considera­tion strike a man for wrongdoing. This is so contrary to the whole teaching of Christ and the apostles to be inad­missible. He is speaking of the accusation and trial of elders, and it seems to me that the connection leaves but one possible construction— do not hastily lay hands on an elder to draw him up for trial. Since elders are presumed to be good, true, and faithful men proved by experience, let no accusation be brought against them hastily.neither be partaker of other men’ s sins: keep thyself pure.—Do not become partakers of the sins of other men by permit­ting them to bring hasty and unjust accusations against elders, but keep thyself pure from all sinful complications.1 Timothy 5:23 Be no longer a drinker of water,—Paul now gives Timo­thy some personal directions. Timothy refrained from the use of wine and strong drink. This should be a significant lesson to us.

That was an age of wine drinking, yet Timo­thy refrained from its use even when sick, as a matter of Christian purity, and a good example to others.but use a little wine for thy stomach’ s sake and thine often infirmities.—He tells him not to go to an extreme in refusing wine as a medicine. Drink no longer water alone, but for the sake of his stomach, which doubtless was weak, and for his often infirmities, use a little wine.

Many have quoted this instruction of Paul to justify the use of wine as a beverage. It does no such thing, but the reverse. Timothy, a model and true Christian, a young man trained from childhood in the knowledge of the Scriptures, refuses to use wine at all, even in sickness. Paul tells him to use a little wine for his illness. He encourages its use for no other purpose. Paul laid down the principles that ought to govern all Christians: “ Wherefore, if meat causeth my brother to stumble, I will eat no flesh for evermore, that I cause not my brother to stumble.” (1 Corinthians 8:13.) And again: “ It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth.” (Romans 14:21.)1 Timothy 5:24 Some men’ s sins are evident, going before unto judg­ment;—[The wrongdoing of some men is of an open character, seen without any inquiry or proof that is no trouble to ascer­tain and decide upon as to the discipline necessary for their good.]and some men also they follow after.—[In the case of some their wrongs are secret, hard to find out, and hard to decide as to what ought to be done for their good, and the good of the cause of Christ.]1 Timothy 5:25 In like manner also there are good works that are evi­dent;—[The same is true of the good deeds of some; they are of so public a character that everyone around them sees and knows them.]and such as are otherwise cannot be hid.—[Those not good cannot be permanently concealed.] Verse 1 First Timothy Chapter Five Instructions in this chapter deal with respect for the aged, concern for sound budgeting practices in a congregation, and especially the problem of overloading the financial burden of the church by the inclusion of persons who should be supported by their own offspring. There is no apparent organization of the materials by Paul in this section; but, like any person writing a letter, he merely jotted down the thoughts as they came to him. Glimpses of concerns with the most far-reaching consequence are frequent in the interesting and helpful teachings of this chapter. Rebuke not an elder, but exhort him as a father; the younger men as brethren: (1 Timothy 5:1) Rebuke not an elder … It is apparent that the church office of “elder” is not meant here, but merely older men, a fact apparent from the inclusion of “younger men” in the same verse. “The context shows that the meaning is not a presbyter, but an old man."[1] Honor and respect of the aged is a Christian principle; but the tragedy is that this ethic is more honored in the non-Christian nations of Asia than in the “Christianized” West. The meaning here is not that an elder must never be accused, because Paul, a little later, made provision for that. The proper sensitivity, respect and regard for the elderly are in view here. The younger men as brethren … A glimpse of the apostolic conception of the Christian community shines in these verses. Various Christians are as fathers, mothers, sisters and brothers, as determined by their age and sex. In fact the church itself has been described as a divine extension of the family, the family being, in every way, just as sacred and divine as the church. In fact, the family antedates either the church or any state; but in the prevalence of sin and corruption, it often happens that the church family preserves more of the genuine family love and mutual concern than may be found in some families. Although the fact does not seem to be in Paul’s thought here, this correct evaluation of all church members as brothers, sisters, etc., is a great deterrent to immorality and other sinful practices. ENDNOTE: [1] A. C. Hervey, The Pulpit Commentary, Vol. 21,1Timothy (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 59. Verse 2 the elder women as mothers; the younger as sisters, in all purity.In all purity Lenski observed that “in all purity” is commonly understood to mean that Timothy is to watch his sexual nature when he is admonishing younger women”;[2] but despite the fact of his denying that this is the correct understanding of the place, the meaning should nevertheless be allowed. Hervey had this conclusion, “See how jealously the apostle guards against any possibility of abuse of the familiar intercourse of a clergyman with the women of his flock."[3][2] R. C. H. Lenski, St. Paul’s Epistles … 1Timothy (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1937), p. 654. [3] A. C. Hervey, op. cit., p. 95. Verse 3 Honor widows that are widows indeed.Honor … “That is, maintain out of the common stock."[4] Spence affirmed the same thing, “The widow is not merely to be honored, but she is also to be assisted out of the alms of the faithful."[5] This construction of the word “honor” goes back to our Lord’s command that “honor thy father and mother” forbade use of the device of Corban to avoid their financial assistance” (Matthew 15:4-6). The same word occurs again in 1 Timothy 5:17, below, where likewise the meaning includes financial remuneration. Despite the duty of helping needy widows, however, Paul moved quickly to countermand any intention of the church’s assuming financial obligations that properly belonged to children or other next of kin to those in need. See next verse. [4] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. [5] H. D. M. Spence, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 201. Verse 4 But if any widow have children or grandchildren, let them learn first to show piety towards their own family, and to requite their parents: for this is acceptable in the sight of God.Their own family … This is not to be restricted to parents only, or even to grandparents. Lenski’s comment on the Greek words so translated has the following, “They are used with reference to dutifulness toward God, and toward one’s country, or one’s family, including parents, grandparents, and other relatives."[6]For this is acceptable in the sight of God … Despite the fact of this being stated positively, as an example of what pleases God, the negative is also true, namely, that failure to heed this injunction is not acceptable in the sight of God. ENDNOTE: [6] R. C. H. Lenski, op. cit., p. 656. Verse 5 Now she that is a widow indeed, and desolate, hath her hope set on God, and continueth in supplications and prayers night and day. But she that giveth herself to pleasure is dead while she liveth.Two classes of widows are pointed out by this, only the first class being entitled to the support of the church. As a practical fact, there are widows indeed who have no relative who can support them; and in these verses Paul indeed allowed and commanded that the truly faithful and God-fearing should be maintained by the congregations. Continueth in supplications and prayers night and day … cannot mean continuous engagement in the actual offering of prayers, but it speaks of a rule of life and conduct. As Wallis put it, “The whole discussion should be considered in the light of Old Testament teaching where care for the widow is emphasized (seeJames 1:27)."[7] It is a high tribute which Paul here paid to the widows supported from the public purse. He does not command them to set their hope upon God, etc., but describes them as already doing so. She that liveth in pleasure, describes the other type of widow. Although the words are not too specific, a profligate, unwholesome and unspiritual life are indicated. Is dead while she liveth … This is one of seven passages in the New Testament which speak of “an eternal sin,” “the sin unto death,” and that state of spiritual hardness which “it is impossible to renew.” How sad is the thought that some are already spiritually dead. They may yet live many years before their funerals are held; but as regards the precious hope in Christ, they are dead already. For longer discussion of “An Eternal Sin,” see in my Commentary on Hebrews, pp. 125-128. ENDNOTE: [7] Wilbur B. Wallis, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 856. Verse 7 These things also command, that they may be without reproach.This verse has the effect of binding the laws enunciated in this chapter upon all generations of Christians; it is Paul’s way of emphasizing that his words in this letter are not merely good advice for a young preacher, but they are the law of God for the church of all ages. Verse 8 But if any man provideth not for his own, and specially his own household, he hath denied the faith, and is worse than an unbeliever.Spence has the following comment on this verse: The circle of those whose support and sustenance were the responsibility of the Christian is here enlarged. Not merely parents and grandparents, but “he must assist those of his own house.” Even dependents connected with the family who may have fallen into poverty and neglect are included.[8]Charity begins at home, and so do all other obligations of the Christian life. As White said: One of the most subtle temptations of the devil is his suggestion that we can best comply with the demands of duty in some place far away from home. Jesus always said, “Do the next thing; begin at Jerusalem, etc.” The path of duty begins from within our own house, and we must walk it on our own street.[9][8] H. D. M. Spence, op. cit., p. 202. [9] Newport J. D. White, Expositor’s Greek Testament, Vol. IV (Grand Rapids, Michigan: Wm. B Eerdmans Publishing Company, 1967), p. 128. Verse 9 Let none be enrolled as a widow under threescore years, having been the wife of one man, well reported of for good works; if she hath brought up children, if she hath used hospitality to strangers, if she hath washed the saints’ feet, if she hath relieved the afflicted, if she hath diligently followed every good work.Let none be enrolled … This means, let none be enrolled upon the list to receive church support except those with the qualifications outlined in these verses. As Lipscomb said: This did not necessarily preclude aid to widows who were younger and in need; but these were the ones who were to be enrolled in the class whom the church maintained in comfort and in honor.[10]There are some who fancy that they find here the beginnings of monastic orders, but full agreement is felt with Wallis, who said: Here are details about the qualifications of widows to be supported by the church. (1) It was proper that they should have already reached old age. (2) There was a mutual obligation between the church and those widows, who were to consecrate themselves to the service of the church, which would have been altogether intolerable, if there was still a likelihood of their being married.[11]There are many questions about this list of widows which we are not able to answer. As Lenski said, “Everybody would like to know more about this listing, but this one sentence is all we have."[12]Certainly, the excuse for monastic orders of women, which is imputed to these lines, is totally wrong. The women in this list were mothers with children, past the age of sixty, already known and honored in the church for their good works. Whatever service they may have given to the church in such things as teaching, visitation of the sick, etc., was evidently undertaken by them upon a voluntary basis, which was quite natural in view of their being supported by the church. This was a far different thing from the exploitation of young women in monasticism. Having been the wife of one man … This is the same word used in 1 Timothy 3:2, that the husband of one wife could be an elder; and the meaning would appear to be the same. The past perfect is used here because the husband (by the definition of widow) would already have been dead. The similarity of the qualification, however has led some to assert that these were the “female presbyters”! But as Lenski said, “These women were not congregational officers, such as elders or deacons."[13]1 Timothy 5:10 both begins and ends with “good works,” which, like a pair of book ends, encloses the list of services mentioned; and this was very fortunate. Otherwise, it might have been alleged that “foot washing” was a church ordinance. White was impressed with the fact that: It is characteristic of the sanity of Christianity that as typical examples of good works, St. Paul cites the discharge of commonplace duties, “the daily round, the common task."[14][10] David Lipscomb, Commentary on 1Timothy (Nashville: Gospel Advocate Company, 1942), p. 166. [11] Wilbur B. Wallis, op. cit., p. 857. [12] R. C. H. Lenski, op. cit., p. 665. [13] Ibid., p. 666. [14] Newport J. D. White, op. cit., p. 130. Verse 11 But younger widows refuse: for when they have waxed wanton against Christ, they desire to marry;Our interpretation of this is: Do not take any young widows into this list of those to be supported by the church; because, as time goes on, they will wish to marry; and, due to their youth and lack of experience, they will become idle, gad around from house to house, tattle and carry tales. This cannot mean that any young widows in need would be refused all assistance; because there is evidently a certain class of widows involved in these instructions. Verse 12 having condemnation, because they have rejected their first pledge.Some find a “vow of celibacy” in “pledge”; but nothing like that is in the word. It simply refers to their pledge of loyalty to Christ at the time of their conversion. In the pagan culture of that time, a Christian widow’s marrying again was altogether likely to mean marrying a pagan, marrying out of the church, a thing Paul denounced in the Corinthian letter. These instructions were not merely theoretical postulates; they were grounded in the solid experience and inspiration of the holy apostle. To have had young widows or marriageable age on the list of those supported by the church would have led to all kinds of preposterous and ridiculous situations, all of which would be avoided by the proper respect for Paul’s words here. Verse 13 And withal they learn also to be idle going about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.See under preceding verse for comment regarding this, also a paraphrase of what is thought to be the meaning of it. Verse 14 I desire therefore that the younger widows marry, bear children, rule the household, give no occasion to the adversary for reviling:The proper life-style for young widows is that of remarriage, to a Christian husband, of course, and the rearing of a family, not that of a paid retainer of the church. The younger widows … “We do not attribute to Paul the statement that all widows up to the age of sixty should marry. `Younger’ here refers to the youthful widows."[15]Rule the household … “The Bible does not contradict itself; and it teaches that the husband is to have the rulership over his wife and household."[16] The meaning, therefore, is that she shall rule her household subject to the authority of her husband. Give no occasion to the adversary for reviling … Spence’s comment on this is: The adversary here is not the devil, but the sneering worldly man, jealous of a faith he will not receive, envious of a life he will not share, and always on the lookout for flaws of followers of a religion which he hates.[17]The particular slander Paul was guarding against was discerned by Lenski in this: The charge, or danger, was not that those young widows would become strumpets. But many of them were ready to enter into a pagan marriage without Christ, without their first faith; they became pagans again in order to suit a pagan husband. Plenty of such cases occur to this day.[18][15] R. C. H. Lenski, op. cit., p. 672. [16] E. M. Zerr, Bible Commentary, Vol. VI (Marion, Indiana: Cogdill Foundation, 1954), p. 181. [17] H. D. M. Spence, op. cit., p. 205. [18] R. C. H. Lenski, op. cit., p. 674. Verse 15 for already some are turned aside after Satan.It was no theoretical danger Paul guarded against. Only God can know what shame and loss had already come to the church in Ephesus from the very situation Paul was dealing with in this passage. Verse 16 If any woman that believeth hath widows, let her relieve them, and let not the church be burdened; that it may relieve them that are widows indeed.This merely applies all that was said of a man having widows in his household, earlier in this chapter, with equal force to affluent or wealthy widows, who are here made responsible in the same manner as were the men. And let not the church be burdened … The thought is not that the church would not step in,"[19] where those responsible were not doing their duty, but that they should not be called upon to do so. Relieve them … No definite method is suggested, but there are many instances in which one widow can provide a home for another. ENDNOTE: [19] Ibid., p. 678. Verse 17 Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in the teaching.All of the elders were “apt to teach” by definition, and all were associated together in the rulership of the church; and therefore there is no distinction here between so-called classes of “elders,” a conceit that finally issued in the development of the monarchical bishop of later ages. Timothy had just been instructed to show the proper regard and respect to all elderly persons; and here is the admonition to let that honor be even more conspicuous in his dealings with the elders of the church. It is true enough that financial remuneration seems to have been a part of the honor owed, as evidenced in the next verse; but this writer agrees with Gould, who has this: It is difficult to believe that this means simply “a double stipend” as the New English Bible (1961) renders it … The day had not yet arrived when the church’s ministers would receive full support. It was still customary for the church’s leaders to support themselves, just as the apostle himself did.[20]ENDNOTE: [20] J. Glenn Gould, Beacon Bible Commentary, Vol. IX (Kansas City: Beacon Hill Press, 1965), p. 608. Verse 18 For the Scripture saith, Thou shalt not muzzle the ox when he treadeth out the corn. And, The laborer is worthy of his hire.Thou shalt not muzzle the ox … This is a quotation from Deuteronomy 25:4, one of Paul’s favorite passages, which he also quoted in his advocacy of support for gospel preachers in 1 Corinthians 9:9. From both this and the second quotation he was about to give, it is certain that 1 Timothy 5:17 has reference to financial remuneration. And, The laborer is worthy of his hire … There is absolutely no doubt that Paul here classified this second quotation as “Scripture,” to which he attributed both this remark and the one from Deuteronomy. But, where is this Scripture? It is certainly not in the Old Testament. It is in the New Testament: Matthew 10:10 has this: “The laborer is worthy of his food?’ Luke has the words verbatim, “even to the omission of the verb (in the Greek)."[21] “For the laborer is worthy of his hire” (Luke 10:7). Thus Paul here quoted from the Christian gospels, extending to them the full authority and status of Scripture. As 1Timothy was written during that period shortly before Paul’s second imprisonment, the bearing of this on the date of Luke’s gospel, which he here quoted, should not be overlooked. Here is an insurmountable denial of the late dating of Luke. “The conclusion is inevitable that the writer of this epistle was acquainted with and quoted from the gospel of Luke."[22]Of course, some of the critics are “perplexed” by Paul’s equating a word of Christ (quoted from the gospels) with the Law of Moses, charging that he evidently “forgot what he was doing”! Such are the writhings of a wounded serpent. As White said, given the respect and honor and adoration in which Paul held Jesus Christ, “It would have been surprising were he not to have esteemed his words at least as authoritative as the Law which he superseded."[23][21] A. C. Hervey, op. cit., p. 99. [22] Ibid. [23] Newport J. D. White, op. cit., p. 134. Verse 19 Against an elder receive not an accusation, except at the mouth of two or three witnesses.The instruction here is that no charge is to be received unless it is substantiated by two or three witnesses, not merely that two or three are to be called to hear the accusation presented, as some have alleged. The case in view here is that of a ruler of the church who is indeed guilty of sinful conduct; and, in order to keep trivial, untruthful and irresponsible charges from being made, the apostle instructed that two or three witnesses were to be ready to testify against an elder before any charge would even be considered. Hervey said this means: “Suffer no man to accuse a presbyter unless he is accompanied by two or three witnesses able to back up the accusation."[24]ENDNOTE: [24] A. C. Hervey, op. cit., p. 100. Verse 20 Them that sin reprove in the sight of all, that the rest also may be in fear.This is a special instance and does not nullify the instructions of Christ in Matthew 18:15 ff (see discussion of this in my Commentary on Matthew, pp. 279-282). In the case of an elder, or other church leader, who is fairly convicted of gross wrongdoing, he should be rebuked and denounced publicly. The wise words of Lipscomb on this are: When we cover up sins in the church, we corrupt the morality and virtue of the church and destroy its efficacy to honor God or to save men. Evil teachers and evil men must be exposed and purged out of the church, or the church becomes corrupt and becomes a synagogue of Satan instead of a church of Jesus Christ.[25]ENDNOTE: [25] David Lipscomb, op. cit., p. 173. Verse 21 I charge thee in the sight of God, and Christ Jesus, and the elect angels, that thou observe these things without prejudice, doing nothing by partiality.The elect angels … are here represented as witnessing the work of Christians on earth, as in Hebrews 1:14. The word “elect” in this place has the meaning of the faithful angels, the ones not carried away by the rebellion of Satan. “The epithet elect probably has the same force as HOLY in our common phrase, the holy angels."[26]Without prejudice … Absolute fairness on the part of any person charged with the solemn duties of hearing complaints and solving difficulties in a church is a basic requirement if there is to be either peace or justice in a church. Hervey pointed out that this word occurs nowhere else in the New Testament and suggests that our English word does not do full justice to the term in the Greek, which also carries with it the meaning of “preference."[27]Doing nothing by partiality … An elder, or a minister, must not be partial as regards his activity among the members. Many a ministry has been wrecked on this shoal.

There is a kind of partiality that develops a little “clique” of the preacher’s special friends, or gives undue attention and publicity to the work of a few, instead of to the many, which is critical of conduct in some which is allowed in others, etc., etc. All such partiality is self-destructive of the minister’s effectiveness and unproductive as far as the church is concerned. [26] A. C. Hervey, op. cit., p. 100. [27] Ibid. Verse 22 Lay hands hastily on no man, neither be partakers of other men’s sins: keep thyself pure.Lay hands hastily on no man … means, “Do not get in a hurry to name any man as an elder.” The imagery is that of the laying on of the hands of the presbytery which accompanied the ceremony in the earliest times. Neither be partakers of other men’s sins … This warns that the person responsible for appointing elders who prove unfaithful is, in a sense, partaker of their sins, unless due deliberation, investigation and testing preceded such unfortunate appointment. However, the share of the sins of others is not borne by the minister who properly observes these restrictions, restraints and precautions. The same applies to the presbytery itself in the normal situation where they name additional elders to aid in the guidance of the church. Keep thyself pure … This has primary reference to the matter of irresponsible appointment of church elders, just mentioned. Before leaving this verse, it may be inquired, “Why has the laying on of hands largely disappeared from the ceremonial in churches?” Lenski’s answer is as good as any: It is only symbolical, confers no divine power or gift of the church of God that would bless a person; but it accompanied the prayers of the church that God would bless the person with all that he needs for his Christian life, or in the case of the minister, for his holy office and work.[28]Although the laying on of hands has ceased, in large degree, it is fervently to be hoped that the prayers for those charged with solemn responsibility have not! ENDNOTE: [28] R. C. H. Lenski, op. cit., p. 688. Verse 23 Be no longer a drinker of water, but use a little wine for thy stomach’s sake and for thine often infirmities.This little verse is a jewel. It reveals Timothy as a total abstainer from alcohol; but it is amazing what the commentators make of this. One asserts that since the drinking water was bad in those times, Paul is here admonishing Timothy to use wine instead of water. The restriction “little wine,” of course refutes that notion. Others have thought that Paul here advised Timothy to “liquor himself up a bit” in order to improve his courage and ability to carry out Paul’s orders! It was the illness of Timothy that led to this instruction; and one cannot help wondering if perhaps the good physician Luke had a hand in this prescription. Of extremely great value is the bearing this verse has on the authenticity of 1Timothy. Spence said: Those who argue that this Epistle is an artificial composition of an age subsequent to that of Paul’s … have no little difficulty in accounting for such a command as this. It can in fact be explained only upon the supposition that the letter was, in truth, written by St. Paul to Timothy … No ecclesiastical forger of the second or third century would have dreamed, or had he dreamed, would have dared to have included a verse like this.[29]If, despite the hardship and the universal custom of wine-drinking, Timothy refrained from the use of it in order to be a good example, consenting to use it only upon a doctor’s prescription, is there not in this sufficient motivation for “teetotalers” today? Indeed there is! ENDNOTE: [29] H. D. M. Spence, op. cit., p. 207. Verse 24 Some men’s sins are evident, going before unto judgment; and some men also they follow after.This is merely a comment to the effect that, in spite of all proper investigations, it is impossible, always, to know whether or not a given candidate is fitted for holy office in the church. The next verse would assure Timothy that his best judgment would be sufficient. Verse 25 In like manner also there are good works that are evident; and such as are otherwise cannot be hid.This means that “the truth will out” eventually, as it regards any man, however discreet, secretive or hidden may be his actions from the public scrutiny. The effect of both of these last two verses is to stress the importance of not being hasty in the ordination of elders. This verse (1 Timothy 5:25) is to warn Timothy against hasty condemnation, as the former (24) had been to warn against hasty approval.[30]ENDNOTE: [30] Alford, as quoted by Hervey, op. cit., p. 102.

“THE FIRST EPISTLE TO TIMOTHY”

Chapter Five

IN THIS CHAPTER

1. To appreciate the responsibility we have toward our families, especially widows

2. To consider under what circumstances widows may be “taken into the number”

3. To note the distinction between the work of the church, and the responsibility of individual Christians

4. To review our responsibilities toward those who serve as elders

SUMMARY This chapter contains Paul’s instructions to Timothy regarding various members of the congregation. He starts with the members in general, counseling Timothy to consider them as family, and exhorting them accordingly (1 Timothy 5:1-2). A major section is then devoted to the care of widows, in which some may be “taken into the number”. What this phrase refers to is unclear, but it may involve congregational support on a long-term basis. Only those who are truly widows (as defined in 1 Timothy 5:5) and who meet certain qualifications (listed in 1 Timothy 5:9-10) are to be so honored. Younger widows are expected to remarry and have children, while widows with children and grandchildren are to be supported by their own family rather than burden the church (1 Timothy 5:3-16).

Several remarks are then made regarding elders (not just older Christians, but those serving as overseers). Elders who rule well are to be worthy of financial support, especially if they are laboring in the word and doctrine. Accusations against an elder are not to be taken seriously unless there be two or three witnesses. Those elders who are sinning need to be publicly rebuked so that the rest may fear (1 Timothy 5:17-20).

Paul then gives Timothy a solemn charge to be free from prejudice and partiality as he goes about his duties. He is also to be cautious about those he may commend, being careful to keep himself pure from others’ sins. The chapter concludes with advice for treating Timothy’s stomach ailment, and a reminder that both sins and good works will eventually become evident (1 Timothy 5:21-25).

OUTLINE

I. THE MEMBERS (1 Timothy 5:1-20)

A. THE MEMBERS (1 Timothy 5:1-2)1. Older men as fathers, younger men as brothers (1 Timothy 5:1) 2. Older women as mothers, younger women as sisters, with all purity (1 Timothy 5:2)

B. WIDOWS (1 Timothy 5:3-16)1. Honor those who are truly widows (1 Timothy 5:3) 2. Widows with children or grandchildren should be taken care of by them (1 Timothy 5:4) a. That they may learn to show piety at home and repay their parents b. This is good and acceptable before God 3. Contrast between a true widow and one who is not (1 Timothy 5:5-6) a. A true widow (1 Timothy 5:5)

1. One who is left alone (1 Timothy 5:5 a)
2. One who trusts in God (1 Timothy 5:5 b)
3. One who continues in supplications night and day (1 Timothy 5:5 c) b. The one who lives in pleasure is dead while she lives (1 Timothy 5:6)

4. Command these things that people may be blameless (1 Timothy 5:7)
5. One who does not provide for his own, especially his household… (1 Timothy 5:8) a. Has denied the faith b. Is worse than an unbeliever
6. Regarding the church support of widows (1 Timothy 5:9-16) a. Qualifications for those who can be taken into the number (1 Timothy 5:9-10)

1. Not under sixty years of age
2. The wife of one man
3. Well reported for good works
4. Has brought up children
5. Has lodged strangers
6. Has washed the saints’ feet
7. Has relieved the afflicted
8. Has diligently followed every good work b. Reasons to reject younger widows (1 Timothy 5:11-13)
9. When they begin to grow wanton against Christ, they desire to marry
10. Casting off their first faith, they have condemnation
11. They learn to be idle, wandering about from house to house as busybodies and gossips c. Counsel for younger widows (1 Timothy 5:14-15)
12. To marry, bear children, manage the house
13. To give no opportunity for the adversary to speak reproachfully
14. For some have already have turned aside after Satan d. Those widows with believing children (1 Timothy 5:16)
15. The children should relieve them
16. Do not burden the church, that it may relieve those who are truly widows

C. OF ELDERS (1 Timothy 5:17-20)1. Those who rule well (1 Timothy 5:17-18) a. They are counted worthy of double honor b. Especially those who labor in word and doctrine c. Scriptural basis for supporting elders:

1. “You shall not muzzle an ox while it treads out the grain”
2. “The laborer is worthy of his wages”

2. Those who don’t rule well (1 Timothy 5:19-20) a. Don’t receive an accusation against an elder except from two or three witnesses (1 Timothy 5:19) b. Elders who are sinning (1 Timothy 5:20)

1. Should be rebuked in the presence of all
2. So that the rest may fear

II. FURTHER RELATED TO TIMOTHY (1 Timothy 5:21-25)

A. THE CHARGE GIVEN HIM BY PAUL (1 Timothy 5:21)1. Given before God, the Lord Jesus Christ, and the elect angels 2. To observe these things without prejudice, doing nothing without partiality

B. AGAINST HASTY (1 Timothy 5:22)1. Don’t lay hands hastily on anyone 2. Don’t share in other people’s sins 3. Keep yourself pure

C. COUNSEL FOR HIS STOMACH (1 Timothy 5:23)1. No longer drink only water 2. Use a little wine for the sake of the stomach and frequent infirmities

D. SIN AND GOOD WORKS (1 Timothy 5:24-25)1. Some sins are clearly evident, others we learn after the judgment (24) 2. The same is true regarding good works (1 Timothy 5:25)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?

• Instructions concerning the members (1 Timothy 5:1-20)
• Further instructions related to Timothy (1 Timothy 5:21-25)

2. How was Timothy to exhort the members of the congregation? (1 Timothy 5:1-2)

• The older men as fathers, the younger women as brothers, the older women as mothers, the younger women as sisters, in all purity

3. Why are widows with children or grandchildren to be taken care of by them? (1 Timothy 5:4)

• So that the children may learn to show piety at home and repay their parents
• For this is good and acceptable before God

4. Who is truly a widow? (1 Timothy 5:5)

• One left alone, who trusts in God, and prays night and day

5. What is said of one who will not provide for his own family? (1 Timothy 5:8)

• He has denied the faith and is worse than an unbeliever

6. List the qualifications for a widow to be “taken into the number” (1 Timothy 5:9-10)

• At least sixty years old
• The wife of one man
• Well reported for good works
• Has brought up children
• Has lodged strangers
• Has washed the saints’ feet
• Has relieved the afflicted
• Has diligently followed every good work

7. What are the younger widows to do? Why? (1 Timothy 5:14)

• Marry, bear children, manage the house
• To give no opportunity to the adversary to speak reproachfully

8. What two groups of widows are NOT to be “taken into the number”? (1 Timothy 5:14 1 Timothy 5:16)

• Younger widows
• Widows with believing children who can provide for them

9. How should elders who rule well be considered, especially if they labor in word and doctrine? (1 Timothy 5:17)

• Counted worthy of double honor

10. What basis does Paul give for compensating elders? (1 Timothy 5:18)

• The Old Testament scriptures (Deuteronomy 25:4)
• The sayings of Jesus (Luke 10:7)

11. What is necessary to receive an accusation against an elder? (1 Timothy 5:19)

• Two or three witnesses

12. What should be done with elders who are sinning? (1 Timothy 5:20)

• Rebuke them in the presence of all, that the rest may fear

13. What serious charge was given to Timothy before God, the Lord, and the elect angels? (1 Timothy 5:21)

• To observe these things without prejudice, doing nothing with partiality

14. What words of caution does Paul give Timothy? (1 Timothy 5:22)

• Don’t lay hands on anyone hastily
• Don’t share in other people’s sins
• Keep yourself pure

15. What advice does Paul give Timothy for his stomach ailments? (1 Timothy 5:23)

• No longer drink only water
• But use a little wine

16. What is true in regards to both sin and good works? (1 Timothy 5:24-25)

• Some are clearly evident, and some will not be known until after the judgment day

Questions by E.M. Zerr For 1st TImothy 51. Explain the rebuke of verse one. 2. What does elder mean in this verse ? 3. State this conduct toward older women. 4. And how should Timothy behave as to younger women ? 5. Are any widows to be rejected from this relief plan? 6. Who are first responsible for their support? 7. Do these have to be bodily offspring ? 8. In what does the accepted widow continue? 9. What is meant by desolate? 10. In whom is her trust ? 11. May one be dead and alive at the same time? 12. What special pleasure is here meant? 13. Why should Timothy give this charge? 14. If any provide not for his own. then what? 15. To whom is he compared? 16. How could he be worse than such a man? 17. State the age limit for the widows. 18. Name the personal qualifications. 19. Must she bring up children of her own? 20. How is feet washing classed? 21. Why refuse the younger widows ? 22. What have they cast off? 23. How are they spending their time? 24. Are they doing this in their homes ? 25. Does Paul condemn their marrying? 26. What work should they take charge of ? 27. In so doing what evil might be avoided ? 28. What had some already done? 29. Explain verse 16 with verse 8 considered. 30. Why should the church be relieved? 31. Distinguish elders verse 17 from verse one. 32. What word shows the distinction? 33. What kind deserve double honor? 34. State what consists of the additional honor. 35. What saith the scripture? 36. Was this said for the sake of the oxen? 37. State the lesson taught in it. 38. Was Timothy authorized to receive accusations? 39. How many witnesses required against Elders ? 40. If found guilty what must he do to them? 41. Where must this be done? 42. Distinguish this rebuke from one in verse one. 43. State object of rebuking publicly. 44. In what manner must Timothy obeerve these things ? 45. Point out the two extremes in 22nd verse. 46. By avoiding both how would he keep himself ? 47. What advice about his drink? 48. Must this always be fermented wine? 49. Are all men’ s sins equally known? 50. What is said also of good works ?

1 Timothy 5:1

1 Timothy 5:1. The word rebuke occurs twice in this chapter, but they are from Greek words with very different meanings, so that no real disagreement exists between them. In this verse it is from and Thayer defines it, “to chastise with words, to chide, upbraid, rebuke.” The word elder is always from the same Greek word, but it does not always mean an official elder; it may even refer to a woman, as it does in the next verse. The connection will have to be considered each time in discovering which sense of the word is to be applied. Since Paul mentions both men and women, and those of different ages, we know he means the older men, and that it would not be right for a young evangelist to chide an older man. That does not mean he should overlook what he conscientiously believes is wrong in the life of older men.

Nb, he may show his disapproval, but should do it with such language as is befitting a young man when entreating an older one. On the same principle he should show an attitude toward the younger men that recognizes their equality in years.

1 Timothy 5:2

1 Timothy 5:2. The elder women were to be given the consideration proper for their age, on the same principle as that expressed for the elder men in the preceding verse. Timothy was a young man, hence it was especially appropriate to mention the subject of purity or chastity in his conduct toward the younger women in the congregation.

1 Timothy 5:3

1 Timothy 5:3. It would not be right to show dishonor to anyone of any age or either sex, to use the word in its ordinary sense, hence the term is used with some special meaning in this passage. The verses following through 16 indicate the meaning of it as Paul uses it, namely, to give them the honor of being supported out of the funds of the church. (See Acts 6:1-2.) The bestowal of temporal needs is spoken of as an “honor” in Acts 28:10, and it has that meaning in our verse. Some commentators say that the widows were appointed by the church to teach the younger women In the principles of the Christian faith, and were given this financial support to care for them as they discharged their work. I am not in possession of the history on this matter, but am not disposed to doubt It. We may be certain that Paul is not writing of incidental misfortune or distress that Is to be cared for, because the scripture teaches that any person in distress, whether young or old, and whether women or men or whatever their social situation, if necessity calls for it, the church must come to their relief.

But in such cases there would not be required such a train of qualifications as is described in this chapter. But to place a widow in the permanent appointment as teacher of other women, to be supported out of the funds of the church, would call for these items as to her worthiness as a teacher, and the genuineness of her personal needs. Widows indeed, then, means those who are actually unable to furnish their own living while giving their time to this ministry of teaching. Moffat renders this verse as follows: “Widows in real need must be supported from the funds.”

1 Timothy 5:4

1 Timothy 5:4. The original word for nephews Includes descendants In general, so that the phrase children or nephews means children or other descendants. het them, learn first denotes that these descendants should learn that the duty of supporting the widows is first upon their shoulders. Show piety means to manifest proper respect concerning their rightful obli gation toward the parents, which means near ancestors. To requite denotes the performance of that service that is needed for these relatives. Such service is what God desires and hence it will be acceptable to Him.

1 Timothy 5:5

1 Timothy 5:5. Widows indeed is the same as in verse 3 as to her actual condition of need, but her worthiness to receive it is also considered in this verse. She is desolate because her husband is dead and she Is lonely. However, if she is a worthy disciple and puts her trust in God, she will spend her time in prayer to God, and not in the frivolous pleasures of the world. It would certainly be a good work to lift the burden of her living needs from her, and give her the valuable employment of teaching the young women. This would not only relieve her of the strain of temporal necessities, but it would give her the spiritual joy of associating with her younger sisters, as well as be a benediction to them.

1 Timothy 5:6

1 Timothy 5:6. This verse is a specific instance of one’s being dead and alive at the same time. It means she is living in sin and hence is alive to pleasure. But that knid of life separates her from the favor of God which causes her to be “dead in trespasses and sins” (Ephesians 2:1).

1 Timothy 5:7

1 Timothy 5:7. Give in charge means to insist gravely upon the rules described, lest the cause of Christ be blamed for corruptions in the membership.

1 Timothy 5:8

1 Timothy 5:8. His own, and especially, etc. A man might have a widowed mother or sister or aunt, living alone and desolate; or they might be residing within the group that he calls his own household. In either case it is his duty to see that their needs are taken care of so that the church will not be charged. Denied the faith. The faith is the system of righteousness under Christ, a part of the obligations of which is to care for the worthy poor. To refuse doing this duty is equivalent to backsliding from the religion he professes to practice. Worse than an infidel because this man makes no profession of believing in the teaching of Jesus, and hence Is not committing any inconsistency when he refuses to observe these obligations in his conduct of life.

1 Timothy 5:9

1 Timothy 5:9. Taken into the number means to be placed with the widows who were to be supported out of the funds of the church. Under threescore years old. These widows were to be placed on the permanent list of dependents of the church. It was supposed that they were lonely and in the declining years of life. Some line needed to be drawn to show when they had reached that period, and no mere human judgment could have been certain when that was.

Hence the apostle, writing by inspiration, directed it to be set at this age. Having been the wife of one man. In the case of an elder (chapter 3:2), it was shown that the verb “be” was used purely in the present tense, and that the requirement was merely to show he must be a married man at the time of his appointment. There is an apparent similarity in the language of the case of widows, yet the circumstances are different. A person can be a man without being married, while one cannot be a widow who has not been married. Hence the requirement in this case means to restrict the number of times she has been married, which is once.

The Lord did not limit the number of times a woman might be married (if lawfully; 1 Corinthians 7:39), hence the restriction in this case was not because of moral considerations. The matter was one of inspired judgment, very much on the same principle as the age limit. If a widow was sixty years old and had been satisfied with one marriage, it would indicate a control over her nature that is not the most usual. Such a person, coupled with the list of good points in life to be mentioned next, would be a “safe risk” to be put on the permanent support and employment of the church.

1 Timothy 5:10

1 Timothy 5:10. Well reported of for good works. It should be noted that this verse begins and ends with a general statement of good works. It indicates that the items in the body of the verse are classed as good works and not ordinances for the public services of the church. To be well reported of means she has been so generally engaged in doing various good deeds that it has gained her a favorable reputation among the people where she has lived. Brought up children.

These may have been her own and also any others who were in need of home care. It was never the Lord’s plan for children to be reared in human organizations, but they should be given the influences and joys of the family life. ( See Psalms 68:6.) When orphans are kept out of family homes and herded as groups in human institutions, they are deprived of the train ing that can be given only in a private home. Hence when this widow has performed such a service for children, she has done a good work and done it in the Lord’s way. Lodged strangers. In the days before she was needy and lonely, she bestowed hospitality upon the wayfarer, including disciples who might have been fleeing from persecution. (See Hebrews 13:1.) Now she is unable to perform such services, but must herself have her needs provided by others. Washed the saints’ feet.

This was another good work and not a church ceremonial performance. The subject of feetwashing is treated in detail at John 13:5, in the first volume of the New Testament Commentary. Relieved the afflicted. This could be done by nursing the sick, or by extending comfort and sympathy to those in sorrow, etc. Diligently followed. She did not merely perform these good works incidentally or halfheartedly, but gave her best attention to all opportunities for doing good.

Now that her age and financial circumstances make it impossible to continue such services, she is entitled to be cared for by the church, if she has no relatives who can do so for her.

1 Timothy 5:11

1 Timothy 5:11. Younger widows refuse means not to take them into the list of those who are to be supported by the funds of the church. Begun to wax wanton is all from , which Thayer defines, “to feel the impulses of sexual desire.” They will marry. This phrase if taken by _ itself would not state any sin, for it is the Lord’s own plan for the lawful gratification of the desire (1 Corinthians 7:2). But in the case of these women, they would have been rceived among those who were supposed to be past the ordinary age when marriage would be thought of, and were lonely and ready to give their entire attention to the work of the Lord and dependent on the church.

1 Timothy 5:12

1 Timothy 5:12. Having damnation denotes they are worthy of being condemned. Cast off their first faith means they have reversed their former claim of being alone, and ready to be devoted exclusively to the work of the Lord; they have gone contrary to the claim.

1 Timothy 5:13

1 Timothy 5:13. It would be a natural outcome for such women who had lost their spirit of devotion, but who were still on the financial support of the church, to cease their activities on behalf of the disciples. Such persons would not be quiet on account of their restless emotions, and would become what are familiarly called gadabouts. Neither might such characters be expected to have much care about their conversation, for they would naturally see things to talk about and thus become tattlers. Such a person would also not be satisfied merely with talking “out of turn,” but Paul says they would become busybodies. That is from which Thayer defines as follows: “Busy about trifles and neglectful of important matters, especially busy about other folks’ affairs, a busybody.”

1 Timothy 5:14

1 Timothy 5:14. There is no word in the Greek at this verse for women, but there is in verse 11 where the translators give us “widows” for the word CHERA, where we know the apostle is speaking of the same class of persons. Hence we should conclude that In the present verse, Paul means to say for the younger widows to marry, bear children, etc. The restrictions for-widows who may be taken into the number of dependents of the church, clearly describe one who is past the childbearing age. Hence it is consistent that the ones “refused” are expected to be still able to bear children, and the apostle commands them to marry and do so. In so doing they will not only be cured of the frivolous habits described in the preceding verse, but will be doing one of the conditions on which women may be saved.

Since childbearing is a condition of salvation for women in general (chapter 2:15), there is no disagreement with that for Paul to make special references to young widows in this verse. His occasion for doing so is the fact that he has been writing on the subject of widows in relation to the funds of the church. Guide the house. We know the Bible does not contradict itself, and it teaches that the husband is to have rule over his wife and the household (1 Corinthians 11:3; Ephe-sians 5:22; 1 Timothy 3:4 1 Timothy 3:12). The apostle’s meaning, then, is that a wife should take charge of the work of her home, exercising discipline over her children and thus being a good homemaker (Titus 2:5), and doing all this subject to the authority of her husband. Such a life will not give the adversaries, enemies of the cause of Christ, any excuse for reproaching her manner of life.

Vicious critics may wag their tongues in slanderous remarks in spite of the godly life of such a “mother in Israel,” but let it not be truthfully said she gave them room for it.

1 Timothy 5:15

1 Timothy 5:15. Some necessarily refers to widows who had unfortunately been employed by the church, and had proved the very things Paul warns against in verse 11. When their fleshly desires became active, they forsook the consecrated work they had espoused, and broke out into the disorderly conduct, proving the mistake that was made by taking in the younger widows. Since Satan is the sponsor of all evil, this backsliding of the young widows is attributed to that great enemy of righteousness.

1 Timothy 5:16

1 Timothy 5:16. This verse is virtually a repetition of verses 3 and 8. It concludes Paul’s teaching in this chapter about widows.

1 Timothy 5:17

1 Timothy 5:17. Elders are the same rulers who are called bishops in other places. The meaning of the three names applied to the rulers over the churches of Christ is explained in detail by “general remarks” before 2 Thessalonians 2. Rule well denotes a lead or management of the flock that is very efficient. Double honor. The first word is from DIPLOOS, and both Thayer and Robinson define it, “twofold, double,” and the latter also explains it. “put for any greater relative amount.” Then it is not a precise mathematical figure, such as saying that two is double of one, etc.

Especially designates one item that entitles this elder to the double honor, and the argument in verse 18 clearly shows that financial support is included in the honor. This is not the only place where temporal support or favors is referred to as an honor. (See the comments at verse 3.) Labor in word and doctrine. This cannot mean merely that they are teachers over the flock, for chapter 3:2 shows that all of the elders must do that. Hence the phrase is bound to mean those elders who give their whole time to “the ministry of the word” (Acts 6:4); the next verse confirms this conclusion.

1 Timothy 5:18

1 Timothy 5:18. In immediate connection with the preceding instruction about double honor for certain elders, Paul here cites an Old Testament scripture pertaining to the reward of a laborer. Furthermore, in 1 Corinthians 9:1-14 the apostle refers to the same passage, then applies it to temporal support for those who preach the Gospel. Hence our verse (together with the preceding one) means that if an elder devotes his entire time to his work as ruler and in teaching the word, he should be “honored” by being financially supported by the funds of the church.

1 Timothy 5:19

1 Timothy 5:19. The eldership is very important, and because of its public character of rulership, bringing it into contact with all classes of persons, it is exposed to the suspicions and little jealousies of those who might desire to injure the good name of the men in office. On the other hand, these officials are human and might fall a victim to their own unrighteous ambitions. (See Acts 20:30.) As a safeguard, then, both to the eldership and the congregation, Paul directs that at least two witnesses be available before the evangelist may receive (which means to consider) an accusation against an elder. The word before is from the Greek word EPI, which occurs several hundred times in the New Testament, and Thayer uses five pages of his lexicon in defining the word. Among its many renderings in the King James Version, I shall list some as follows: Before 14 times, in 51, on 71, upon 158. It is clear that whether we render the word by “before” or by “upon,” the thought is that unless there are at least two witnesses to support an accusation against an elder, the evangelist must not act in the matter.

1 Timothy 5:20

1 Timothy 5:20. Them that sin is often made to apply to the congregation in general. There is teaching elsewhere that indicates the necessity for every person who sins (publicly) to be exposed publicly. But the whole connection in this passage shows Paul means the elders who have been accused to the evangelist and found guilty. Rebuke is the same English word as the one in the first verse, but comes from an entirely different original. It is from ELEGCHO,. and I will quote Thayer’s entire definition (the words in italics), including that for our verse and several other passages: “To convict, refute, confute; by conviction to bring to light, to expose; to find fault with, correct; to reprehend severely, chide, admonish, reprove; to call to account. show one his fault; to chasten, punish.” From the various shades of meaning in the word at hand, it is evident that the evangelist in charge is to hear the testimony of the two or more witnesses.

If he believes the accusation is true, he should so state it in the hearing of the congregation. What final disposition he makes of the case will depend on the reaction of the elder to the public rebuke. If he refuses to make the adjustment, then he must be “punished” (one part of the definition of the original word) by removal from of ,e, which will conclude the official work of the evangelist in the case. The reason this is to be done before all is that others also may fear. They would be impressed with the seriousness of public exposure of sin, and thereby be induced to watch their own conduct.

1 Timothy 5:21

1 Timothy 5:21. I charge thee before God, etc. Timothy was to realize the seriousness of the charge by knowing that Paul was not the only one who was concerned in the matter, and that others would be witnesses of the way he conducted the duties of his work as an evangelist in charge. Elect angels. The first word is from MUM-TOS, and Thayer’s general definition is, “picked out, chosen.” He offers the following explanation of the phrase in connection with this verse: “Those whom God has chosen out from other created beings to be peculiarly associated with him, and his highest ministers in governing the universe.” (See Hebrews 1:13-14.) Doing nothing by partiality. There might be a temptation to prefer one person or perform one act instead of another under pressure of prejudice. Timothy is charged to be fair and execute his duties unpleasant though they may be, “without fear or favor,” regardless of who may be involved in any case coming up.

1 Timothy 5:22

1 Timothy 5:22. Lay hands could not refer to the laying on of hands literally for the purpose of conferring a spiritual gift; that required the hands of an apostle (Acts 8:14-18 Acts 19:5-6). The rest of the verse, which is the opposite of laying hands suddenly, indicates the meaning of the phrase. Paul had just dealt with the disciplining of elders, hence this verse means for Timothy not to be hasty in laying hands of discipline on any man. Neither should he be indifferent or unduly tardy in handling the charge, for that would encourage such a man in his wrong, and the evangelist would thereby become a partaker of other men’s sins. By avoiding both extremes, Timothy would keep himself pure as regards the evil at hand.

1 Timothy 5:23

1 Timothy 5:23. Travelers through the territory of Ephesus testify to the unwholesomeness of drinking water available there. And this verse directly mentions that Timothy had oft-recurring infirmities, involving a condition of his stomach. It is generally known that wine is a good tonic in ailments of the stomach, satisfying both to the demands of thirst, and soothing to the delicate tissues of this digestive organ. But the amount of wine necessary for such medical and nourishing purposes would not meet the craving of one who wished to drink it as a beverage. Hence Paul tells him to use a little wine, on the same principle he requires elders and deacons to be “not given to much wine” (chapter 3:3, 8; Titus 1:7).

Some commentators think this verse is misplaced as to its appearance in the epistle here, since it seems to be an abrupt change of subject. But the evangelist was working under difficult and trying tasks, and it was especially necessary, therefore, for him to take the best care of his body and conserve his strength for the responsibility.

1 Timothy 5:24

1 Timothy 5:24. The Englishman’s Greek New Testament renders the first clause, “The sins of some men are manifest” [are plainly seen]. Judgment is from KRISIS which Thayer defines, “opinion or decision given concerning anything.” Going before denotes that people can form their judgment as to whether the man’s conduct is right or wrong before much time passes. Some men they follow after. Their sins are so un-apparent that people will not realize the man’s real character for a long time after he has committed them; sometimes not until after he is dead.

1 Timothy 5:25

1 Timothy 5:25. This verse has the same meaning as the preceding one, except that it is about the actions of good men instead of evil. A righteous man’s good deeds are not always realized at first, but they will become known finally; they cannot always be hid. The truths of these two verses show why an evangelist should not be too hasty in forming his verdict concerning an accused elder.