1 Rebuke not an elder, but intreat him as a father; and the younger men as brethren;
2 The elder women as mothers; the younger as sisters, with all purity.
3 Honour widows that are widows indeed.
4 But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God.
5 Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.
6 But she that liveth in pleasure is dead while she liveth.
7 And these things give in charge, that they may be blameless.
8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.
9 Let not a widow be taken into the number under threescore years old, having been the wife of one man.
10 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.
11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;
12 Having damnation, because they have cast off their first faith.
13 And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.
14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.
15 For some are already turned aside after Satan.
16 If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.
17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.
19 Against an elder receive not an accusation, but before two or three witnesses.
20 Them that sin rebuke before all, that others also may fear.
21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.
22 Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.
23 Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.
24 Some men's sins are open beforehand, going before to judgment; and some men they follow after.
25 Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.
1 Rebuke G1969 not G3361 an elder, G4245 but G235 intreat G3870 him as G5613 a father; G3962 and the younger men G3501 as G5613 brethren; G80
2 The elder women G4245 as G5613 mothers; G3384 the younger G3501 as G5613 sisters, G79 with G1722 all G3956 purity. G47
3 Honour G5091 widows G5503 that are widows G5503 indeed. G3689
4 But G1161 if any G1536 widow G5503 have G2192 children G5043 or G2228 nephews, G1549 let them learn G3129 first G4412 to shew piety G2151 at home, G2398 G3624 and G2532 to requite G287 G591 their parents: G4269 for G1063 that G5124 is G2076 good G2570 and G2532 acceptable G587 before G1799 God. G2316
5 Now G1161 she that is a widow G5503 indeed, G3689 and G2532 desolate, G3443 trusteth G1679 in G1909 God, G2316 and G2532 continueth G4357 in supplications G1162 and G2532 prayers G4335 night G3571 and G2532 day. G2250
6 But G1161 she that liveth in pleasure G4684 is dead G2348 while she liveth. G2198
7 And G2532 these things G5023 give in charge, G3853 that G2443 they may be G5600 blameless. G423
8 But G1161 if any G1536 provide G4306 not G3756 for his own, G2398 and G2532 specially G3122 for those of his own house, G3609 he hath denied G720 the faith, G4102 and G2532 is G2076 worse than G5501 an infidel. G571
9 Let G2639 not G3361 a widow G5503 be taken into the number G2639 under G1640 threescore G1835 years old, G2094 having been G1096 the wife G1135 of one G1520 man, G435
10 Well reported of G3140 for G1722 good G2570 works; G2041 if G1487 she have brought up G5044 children, if G1487 she have lodged strangers, G3580 if G1487 she have washed G3538 the saints' G40 feet, G4228 if G1487 she have relieved G1884 the afflicted, G2346 if G1487 she have diligently followed G1872 every G3956 good G18 work. G2041
11 But G1161 the younger G3501 widows G5503 refuse: G3868 for G1063 when G3752 they have begun to wax wanton against G2691 Christ, G5547 they will G2309 marry; G1060
12 Having G2192 damnation, G2917 because G3754 they have cast off G114 their first G4413 faith. G4102
13 And G1161 G2532 withal G260 they learn G3129 to be idle, G692 wandering about G4022 from house to house; G3614 and G1161 not G3756 only G3440 idle, G692 but G235 tattlers G5397 also G2532 and G2532 busybodies, G4021 speaking G2980 things which G3588 they ought G1163 not. G3361
14 I will G1014 therefore G3767 that the younger women G3501 marry, G1060 bear children, G5041 guide the house, G3616 give G1325 none G3367 occasion G874 to the adversary G480 to G5484 speak reproachfully. G3059
15 For G1063 some G5100 are G1624 already G2235 turned aside G1624 after G3694 Satan. G4567
16 If any G1536 man G4103 or G2228 woman that believeth G4103 have G2192 widows, G5503 let them relieve G1884 them, G846 and G2532 let G916 not G3361 the church G1577 be charged; G916 that G2443 it may relieve G1884 them that are widows G5503 indeed. G3689
17 Let G515 the elders G4245 that rule G4291 well G2573 be counted worthy G515 of double G1362 honour, G5092 especially G3122 they who labour G2872 in G1722 the word G3056 and G2532 doctrine. G1319
18 For G1063 the scripture G1124 saith, G3004 Thou shalt G5392 not G3756 muzzle G5392 the ox G1016 that treadeth out the corn. G248 And, G2532 The labourer G2040 is worthy G514 of his G846 reward. G3408
19 Against G2596 an elder G4245 receive G3858 not G3361 an accusation, G2724 but G1508 G1622 before G1909 two G1417 or G2228 three G5140 witnesses. G3144
20 Them that sin G264 rebuke G1651 before G1799 all, G3956 that G2443 others G3062 also G2532 may G2192 fear. G5401
21 I charge G1263 thee before G1799 God, G2316 and G2532 the Lord G2962 Jesus G2424 Christ, G5547 and G2532 the elect G1588 angels, G32 that G2443 thou observe G5442 these things G5023 without G5565 preferring one before another, G4299 doing G4160 nothing G3367 by G2596 partiality. G4346
22 Lay G2007 hands G5495 suddenly G5030 on G2007 no man, G3367 neither G3366 be partaker G2841 of other G245 men's sins: G266 keep G5083 thyself G4572 pure. G53
23 Drink G5202 no longer G3371 water, G5202 but G235 use G5530 a little G3641 wine G3631 for G1223 thy G4675 stomach's sake G4751 and G2532 thine G4675 often G4437 infirmities. G769
24 Some G5100 men's G444 sins G266 are G1526 open beforehand, G4271 going before G4254 to G1519 judgment; G2920 and G1161 G2532 some G5100 men they follow after. G1872
25 Likewise G5615 also G2532 the good G2570 works G2041 of some are G2076 manifest beforehand; G4271 and G2532 they that are G2192 otherwise G247 cannot G3756 G1410 be hid. G2928
1 Rebuke not an elder, but exhort him as a father; the younger men as brethren:
2 the elder women as mothers; the younger as sisters, in all purity.
3 Honor widows that are widows indeed.
4 But if any widow hath 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.
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.
6 But she that giveth herself to pleasure is dead while she liveth.
7 These things also command, that they may be without reproach.
8 But if any provideth not for his own, and specially his own household, he hath denied the faith, and is worse than an unbeliever.
9 Let none be enrolled as a widow under threescore years old, `having been' the wife of one man,
10 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.
11 But younger widows refuse: for when they have waxed wanton against Christ, they desire to marry;
12 having condemnation, because they have rejected their first pledge.
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.
14 I desire therefore that the younger `widows' marry, bear children, rule the household, give no occasion to the adversary for reviling:
15 for already some are turned aside after Satan.
16 If any woman that believeth hath widows, let her relieve them, and let not the church be burdened; that it mat relieve them that are widows indeed.
17 Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching.
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.
19 Against an elder receive not an accusation, except at `the mouth of' two or three witnesses.
20 Them that sin reprove in the sight of all, that the rest also may be in fear.
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.
22 Lay hands hastily on no man, neither be partaker of other men's sins: keep thyself pure.
23 Be no longer a drinker of water, but use a little wine for thy stomach's sake and thine often infirmities.
24 Some men's sins are evident, going before unto judgment; and some men also they follow after.
25 In like manner also there are good works that are evident; and such as are otherwise cannot be hid.
1 An aged person thou mayest not rebuke, but be entreating as a father; younger persons as brethren;
2 aged women as mothers, younger ones as sisters -- in all purity;
3 honour widows who are really widows;
4 and if any widow have children or grandchildren, let them learn first to their own house to show piety, and to give back a recompense to the parents, for this is right and acceptable before God.
5 And she who is really a widow and desolate, hath hoped upon God, and doth remain in the supplications and in the prayers night and day,
6 and she who is given to luxury, living -- hath died;
7 and these things charge, that they may be blameless;
8 and if any one for his own -- and especially for those of the household -- doth not provide, the faith he hath denied, and than an unbeliever he is worse.
9 A widow -- let her not be enrolled under sixty years of age, having been a wife of one husband,
10 in good works being testified to: if she brought up children, if she entertained strangers, if saints' feet she washed, if those in tribulation she relieved, if every good work she followed after;
11 and younger widows be refusing, for when they may revel against the Christ, they wish to marry,
12 having judgment, because the first faith they did cast away,
13 and at the same time also, they learn `to be' idle, going about the houses; and not only idle, but also tattlers and busybodies, speaking the things they ought not;
14 I wish, therefore, younger ones to marry, to bear children, to be mistress of the house, to give no occasion to the opposer to reviling;
15 for already certain did turn aside after the Adversary.
16 If any believing man or believing woman have widows, let them relieve them, and let not the assembly be burdened, that those really widows it may relieve.
17 The well-leading elders of double honour let them be counted worthy, especially those labouring in word and teaching,
18 for the Writing saith, `An ox treading out thou shalt not muzzle,' and `Worthy `is' the workman of his reward.'
19 Against an elder an accusation receive not, except upon two or three witnesses.
20 Those sinning, reprove before all, that the others also may have fear;
21 I testify fully, before God and the Lord Jesus Christ, and the choice messengers, that these things thou mayest keep, without forejudging, doing nothing by partiality.
22 Be laying hands quickly on no one, nor be having fellowship with sins of others; be keeping thyself pure;
23 no longer be drinking water, but a little wine be using, because of thy stomach and of thine often infirmities;
24 of certain men the sins are manifest beforehand, leading before to judgment, and certain also they follow after;
25 in like manner also the right works are manifest beforehand, and those that are otherwise are not able to be hid.
1 Rebuke not an elder sharply, but exhort [him] as a father, younger [men] as brethren,
2 elder women as mothers, younger women as sisters, with all purity.
3 Honour widows who are really widows;
4 but if any widow have children or descendants, let them learn first to be pious as regards their own house, and to render a return on their side to [their] parents; for this is acceptable in the sight of God.
5 Now she who [is] a widow indeed, and is left alone, has put [her] hope in God, and continues in supplications and prayers night and day.
6 But she that lives in habits of self-indulgence is dead [while] living.
7 And these things enjoin, that they may be irreproachable.
8 But if any one does not provide for his own, and specially for those of [his] house, he has denied the faith, and is worse than the unbeliever.
9 Let a widow be put upon the list, being of not less than sixty years, [having been] wife of one man,
10 borne witness to in good works, if she have brought up children, if she have exercised hospitality, if she have washed saints' feet, if she have imparted relief to the distressed, if she have diligently followed every good work.
11 But younger widows decline; for when they grow wanton against Christ, they desire to marry,
12 being guilty, because they have cast off their first faith.
13 And, at the same time, they learn also [to be] idle, going about to people's houses; and not only idle, but also gossipers and meddlers, speaking things not becoming.
14 I will therefore that the younger marry, bear children, rule the house, give no occasion to the adversary in respect of reproach.
15 For already some have turned aside after Satan.
16 If any believing man or woman have widows, let them impart relief to them, and let not the assembly be charged, that it may impart relief to those [that are] widows indeed.
17 Let the elders who take the lead [among the saints] well be esteemed worthy of double honour, specially those labouring in word and teaching;
18 for the scripture says, Thou shalt not muzzle an ox that treadeth out corn, and, The workman [is] worthy of his hire.
19 Against an elder receive not an accusation unless where there are two or three witnesses.
20 Those that sin convict before all, that the rest also may have fear.
21 I testify before God and Christ Jesus and the elect angels, that thou keep these things without prejudice, doing nothing by favour.
22 Lay hands quickly on no man, nor partake in others' sins. Keep thyself pure.
23 Drink no longer only water, but use a little wine on account of thy stomach and thy frequent illnesses.
24 Of some men the sins are manifest beforehand, going before to judgment, and some also they follow after.
25 In like manner good works also are manifest beforehand, and those that are otherwise cannot be hid.
1 Don't rebuke an older man, but exhort him as a father; the younger men as brothers;
2 the elder women as mothers; the younger as sisters, in all purity.
3 Honor widows who are widows indeed.
4 But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is{TR adds "good and"} acceptable in the sight of God.
5 Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day.
6 But she who gives herself to pleasure is dead while she lives.
7 Also command these things, that they may be without reproach.
8 But if anyone doesn't provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever.
9 Let no one be enrolled as a widow under sixty years old, having been the wife of one man,
10 being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints' feet, if she has relieved the afflicted, and if she has diligently followed every good work.
11 But refuse younger widows, for when they have grown wanton against Christ, they desire to marry;
12 having condemnation, because they have rejected their first pledge.
13 Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not.
14 I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling.
15 For already some have turned aside after Satan.
16 If any man or woman who believes has widows, let them relieve them, and don't let the assembly be burdened; that it might relieve those who are widows indeed.
17 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching.
18 For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages."
19 Don't receive an accusation against an elder, except at the word of two or three witnesses.
20 Those who sin, reprove in the sight of all, that the rest also may be in fear.
21 I charge you in the sight of God, and Christ Jesus, and the chosen angels, that you observe these things without prejudice, doing nothing by partiality.
22 Lay hands hastily on no one, neither be a participant in other men's sins. Keep yourself pure.
23 Be no longer a drinker of water only, but use a little wine for your stomach's sake and your frequent infirmities.
24 Some men's sins are evident, preceding them to judgment, and some also follow later.
25 In the same way also there are good works that are obvious, and those that are otherwise can't be hidden.
1 Do not say sharp words to one who has authority in the church, but let your talk be as to a father, and to the younger men as to brothers:
2 To the older women as to mothers, to the younger as to sisters, with a clean heart.
3 Give honour to widows who are truly widows.
4 But if any widow has children or children's children, let these see that it is right to take care of their family and their fathers and mothers: for this is pleasing in the eyes of God.
5 Now she who is truly a widow and without family puts her hope in God, giving herself to prayer day and night.
6 But she who gives herself to pleasure is dead while she is living.
7 Give orders to this effect, so that no evil may be said of anyone.
8 If anyone has no care for his family and those in his house, he is false to the faith, and is worse than one who has no faith.
9 Let no woman be numbered among the widows who is under sixty years old, and only if she has been the wife of one man,
10 And if witness is given of her good works; if she has had the care of children, if she has been kind to travellers, washing the feet of the saints, helping those who are in trouble, giving herself to good works.
11 But to the younger widows say No: for when their love is turned away from Christ, they have a desire to be married;
12 And they are judged because they have been false to their first faith;
13 And they get into the way of doing no work, going about from house to house; and not only doing no work, but talking foolishly, being over-interested in the business of others, saying things which they have no right to say.
14 So it is my desire that the younger widows may be married and have children, controlling their families, and giving the Evil One no chance to say anything against them,
15 For even now some are turned away to Satan.
16 If any woman of the faith has relations who are widows, let her give them help, so that the care of them does not come on the church, and so it may give help to those who are truly widowed.
17 Let rulers whose rule is good be honoured twice over, specially those whose work is preaching and teaching.
18 For the Writings say, It is not right to keep the ox from taking the grain when he is crushing it. And, The worker has a right to his reward.
19 Do not take as true any statement made against one in authority, but only if two or three give witness to it.
20 Say sharp words to sinners when all are present, so that the rest may be in fear.
21 I give you orders before God and Christ Jesus and the angels of God's selection, to keep these orders without giving thought to one side more than another.
22 Do not put hands on any man without thought, and have no part in other men's sins: keep yourself clean.
23 Do not take only water as your drink, but take a little wine for the good of your stomach, and because you are frequently ill.
24 The sins of some men are clearly seen, going before them to be judged; but with others, their sins go after them.
25 In the same way, there are good works which are clearly seen; and those which are not so, may not be kept secret.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Timothy 5
Commentary on 1 Timothy 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
1Ti 5:1-25. General Directions as to How Timothy Should Deal with Different Classes in the Church.
1. an elder—in age; probably not an elder in the ministry; these latter are not mentioned till 1Ti 5:17, "the elders that rule." Compare Ac 2:17, "your old men," literally, "elders." Contrasted with "the younger men." As Timothy was admonished so to conduct himself as to give no man reason to despise his youth (1Ti 4:12); so here he is told to bear in mind his youth, and to behave with the modesty which becomes a young man in relation to his elders.
Rebuke not—literally, "Strike not hard upon"; Rebuke not sharply: a different word from "rebuke" in 2Ti 4:2.
entreat—exhort.
as brethren—and therefore equals; not lording it over them (1Pe 5:1-3).
2. with all purity—respectful treatment of the other sex will promote "purity."
3. Honour—by setting on the church roll, as fit objects of charitable sustenance (1Ti 5:9, 17, 18; Ac 6:1). So "honor" is used for support with necessaries (Mt 15:4, 6; Ac 28:10).
widows indeed—(1Ti 5:16). Those really desolate; not like those (1Ti 5:4) having children or relations answerable for their support, nor like those (in 1Ti 5:6) "who live in pleasure"; but such as, from their earthly desolation as to friends, are most likely to trust wholly in God, persevere in continual prayers, and carry out the religious duties assigned to Church widows (1Ti 5:5). Care for widows was transferred from the Jewish economy to the Christian (De 14:29; 16:11; 24:17, 19).
4. if any widow have children—not "a widow indeed," as having children who ought to support her.
nephews—rather, as Greek, "descendants," or "grandchildren" [Hesychius]. "Nephews" in old English meant "grandchildren" [Hooker, Ecclesiastical Polity, 5.20].
let them—the children and descendants.
learn first—ere it falls to the Church to support them.
to show piety at home—filial piety towards their widowed mother or grandmother, by giving her sustenance. Literally, "to show piety towards their own house." "Piety is applied to the reverential discharge of filial duties; as the parental relation is the earthly representation of God our heavenly Father's relation to us. "Their own" stands in opposition to the Church, in relation to which the widow is comparatively a stranger. She has a claim on her own children, prior to her claim on the Church; let them fulfil this prior claim which she has on them, by sustaining her and not burdening the Church.
parents—Greek, (living) "progenitors," that is, their mother or grandmother, as the case may be. "Let them learn," implies that abuses of this kind had crept into the Church, widows claiming Church support though they had children or grandchildren able to support them.
good and—The oldest manuscripts omit. The words are probably inserted by a transcriber from 1Ti 2:3.
5. widow indeed, and desolate—contrasted with her who has children or grandchildren to support her (1Ti 5:4).
trusteth in God—perfect tense in Greek, "hath rested, and doth rest her hope in God." 1Ti 5:5 adds another qualification in a widow for Church maintenance, besides her being" desolate" or destitute of children to support her. She must be not one "that liveth in pleasure" (1Ti 5:6), but one making God her main hope (the accusative in Greek expresses that God is the ultimate aim whereto her hope is directed; whereas, 1Ti 4:10, dative expresses hope resting on God as her present stay [Wiesinger]), and continuing constantly in prayers. Her destitution of children and of all ties to earth would leave her more unencumbered for devoting the rest of her days to God and the Church (1Co 7:33, 34). Compare also "Anna a widow," who remained unmarried after her husband's death and "departed not from the temple, but served God with fastings and prayers day and night" (Lu 2:36, 37). Such a one, Paul implies, would be the fittest object for the Church's help (1Ti 5:3); for such a one is promoting the cause of Christ's Church by her prayers for it. "Ardor in prayers flows from hoping confidence in God" [Leo].
in supplications and prayers—Greek, "in her supplications and prayers"; the former signifies asking under a sense of need, the latter, prayer (see on 1Ti 2:1; Php 4:6).
night and day—another coincidence with Luke (Lu 18:7, "cry day and night"); contrast Satan's accusations "day and night" (Re 12:10).
6. she that liveth in pleasure—the opposite of such a widow as is described in 1Ti 5:5, and therefore one utterly undeserving of Church charity. The Greek expresses wanton prodigality and excess [Tittmann]. The root expresses weaving at a fast rate, and so lavish excess (see on Jas 5:5).
dead while she liveth—dead in the Spirit while alive in the flesh (Mt 8:22; Eph 5:14).
7. these things—just now spoken (1Ti 5:5, 6).
that they may be blameless—namely, the widows supported by the Church.
8. But—reverting to 1Ti 5:4, "If any (a general proposition; therefore including in its application the widow's children or grandchildren) provide not for his own (relations in general), and especially for those of his own house (in particular), he hath (practically) denied the faith." Faith without love and its works is dead; "for the subject matter of faith is not mere opinion, but the grace and truth of God, to which he that believes gives up his spirit, as he that loves gives up his heart" [Mack]. If in any case a duty of love is plain, it is in relation to one's own relatives; to fail in so plain an obligation is a plain proof of want of love, and therefore of want of faith. "Faith does not set aside natural duties, but strengthens them" [Bengel].
worse than an infidel—because even an infidel (or unbeliever) is taught by nature to provide for his own relatives, and generally recognizes the duty; the Christian who does not so, is worse (Mt 5:46, 47). He has less excuse with his greater light than the infidel who may break the laws of nature.
9. Translate, "As a widow (that is, of the ecclesiastical order of widowhood; a kind of female presbytery), let none be enrolled (in the catalogue) who is less than sixty years old." These were not deaconesses, who were chosen at a younger age (forty was the age fixed at the Council of Chalcedon), and who had virgins (in a later age called widows) as well as widows among them, but a band of widows set apart, though not yet formally and finally, to the service of God and the Church. Traces of such a class appear in Ac 9:41. Dorcas herself was such a one. As it was expedient (see on 1Ti 3:2; Tit 1:6) that the presbyter or bishop should have been but once married, so also in her case. There is a transition here to a new subject. The reference here cannot be, as in 1Ti 5:3, to providing Church sustenance for them. For the restriction to widows above sixty would then be needless and harsh, since many widows might be in need of help at a much earlier age; as also the rule that the widow must not have been twice married, especially since he himself, below (1Ti 5:14) enjoins the younger widows to marry again; as also that she must have brought up children. Moreover, 1Ti 5:10 presupposes some competence, at least in past times, and so poor widows would be excluded, the very class requiring charity. Also, 1Ti 5:11 would then be senseless, for then their remarrying would be a benefit, not an injury, to the Church, as relieving it of the burden of their sustenance. Tertullian [On the Veiling of Virgins, 9], Hermas [Shepherd, 1.2], and Chrysostom [Homily, 31], mention such an order of ecclesiastical widowhood, each one not less than sixty years old, and resembling the presbyters in the respect paid to them, and in some of their duties; they ministered with sympathizing counsel to other widows and to orphans, a ministry to which their own experimental knowledge of the feelings and sufferings of the bereaved adapted them, and had a general supervision of their sex. Age was doubtless a requisite in presbyters, as it is here stated to have been in presbyteresses, with a view to their influence on the younger persons of their sex They were supported by the Church, but not the only widows so supported (1Ti 5:3, 4).
wife of one man—in order not to throw a stumbling-block in the way of Jews and heathen, who regarded with disfavor second marriages (see on 1Ti 3:2; Tit 1:6). This is the force of "blameless," giving no offense, even in matters indifferent.
10. for good works—Greek, "IN honourable (excellent) works"; the sphere or element in which the good report of her had place (Tit 2:7). This answers to 1Ti 3:7, as to the bishop or presbyter, "He must have a good report of them which are without."
if—if, in addition to being "well reported of."
she … brought up children—either her own (1Ti 3:4, 12), or those of others, which is one of the "good works"; a qualification adapting her for ministry to orphan children, and to mothers of families.
lodged strangers—1Ti 3:2, "given to hospitality" (Tit 1:8); in the case of presbyters.
washed … saints' feet—after the example of the Lord (Joh 13:14); a specimen of the universal spirit of humbly "by love serving one another," which actuated the early Christians.
relieved the afflicted—whether by pecuniary or other relief.
followed … good—(1Th 5:15; compare instances in Mt 25:35, 36).
11. younger—than sixty years old (1Ti 5:9).
refuse—to take on the roll of presbyteress widows.
wax wanton—literally, "over-strong" (2Ch 26:16).
against Christ—rebelling against Christ, their proper Bridegroom [Jerome].
they will—Greek, "they wish"; their desire is to marry again.
12. Having—Bringing on themselves, and so having to bear as a burden (Ga 5:10) judgment from God (compare 1Ti 3:6), weighing like a load on them.
cast off their first faith—namely, pledged to Christ and the service of the Church. There could be no hardship at the age of sixty or upwards in not marrying again (end of 1Ti 5:9), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage (1Co 7:39). This is altogether distinct from Rome's unnatural vows of celibacy in the case of young marriageable women. The widow-presbyteresses, moreover, engaged to remain single, not as though single life were holier than married life (according to Rome's teaching), but because the interests of Christ's cause made it desirable (see on 1Ti 3:2). They had pledged "their first faith" to Christ as presbyteress widows; they now wish to transfer their faith to a husband (compare 1Co 7:32, 34).
13. withal—"at the same time, moreover."
learn—usually in a good sense. But these women's "learning" is idleness, trifling, and busybodies' tattle.
wandering—Greek, "going about."
from house to house—of the members of the Church (2Ti 3:6). "They carry the affairs of this house to that, and of that to this; they tell the affairs of all to all" [Theophylact].
tattlers—literally "trifling talkers." In 3Jo 10, translated "prating."
busybodies—mischievously busy; inconsiderately curious (2Th 3:11). Ac 19:19, "curious," the same Greek. Curiosity usually springs from idleness, which is itself the mother of garrulity [Calvin].
speaking—not merely "saying." The subject-matter, as well as the form, is involved in the Greek word [Alford].
which they ought not—(Tit 1:11).
14. younger women—rather, as ellipsis ought to be supplied, "the younger widows," namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses (1Ti 5:9). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. (1Ti 5:11-13). The precept here that they should marry again is not inconsistent with 1Co 7:40; for the circumstances of the two cases were distinct (compare 1Co 7:26). Here remarriage is recommended as an antidote to sexual passion, idleness, and the other evils noted in 1Ti 5:11-13. Of course, where there was no tendency to these evils, marriage again would not be so requisite; Paul speaks of what is generally desirable, and supposing there should be danger of such evils, as was likely. "He does not impose a law, but points out a remedy, to younger widows" [Chrysostom].
bear children—(1Ti 2:15); thus gaining one of the qualifications (1Ti 5:10) for being afterwards a presbyteress widow, should Providence so ordain it.
guide—Greek, "rule the house" in the woman's due place; not usurping authority over the man (1Ti 2:12).
give none occasion—literally, "starting-point": handle of reproach through the loose conduct of nominal Christians.
the adversary—of Christianity, Jew or Gentile. Php 1:28; Tit 2:8, "He that is of the contrary part." Not Satan, who is introduced in a different relation (1Ti 5:15).
to speak reproachfully—literally, "for the sake of reproach" (1Ti 3:7; 6:1; Tit 2:5, 10). If the handle were given, the adversary would use it for the sake of reproach. The adversary is eager to exaggerate the faults of a few, and to lay the blame on the whole Church and its doctrines [Bengel].
15. For—For in the case of some this result has already ensued; "Some (widows) are already turned aside after Satan," the seducer (not by falling away from the faith in general, but) by such errors as are stigmatized in 1Ti 5:11-13, sexual passion, idleness, &c., and so have given occasion of reproach (1Ti 5:14). "Satan finds some mischief still for the idle hands to do."
16. If any … have widows—of his family, however related to him. Most of the oldest manuscripts and versions omit "man or," and read, "If any woman that believeth." But the Received text seems preferable. If, however, the weightiest authorities are to prevail, the sense will be: He was speaking of younger widows; He now says, If any believing young widow have widows related to her needing support, let her relieve them, thereby casing the Church of the burden, 1Ti 5:3, 4 (there it was the children and grandchildren; here it is the young widow, who, in order to avoid the evils of idleness and wantonness, the result of idleness, 1Ti 5:11, 13; Eze 16:49, is to be diligent in good works, such as "relieving the afflicted," 1Ti 5:10, thus qualifying herself for being afterwards a widow-presbyteress).
let them—rather as Greek, "let him," or "her"; "let such a one" (1Ti 5:10).
be charged—literally, "be burdened" with their support.
widows indeed—really helpless and friendless (1Ti 5:3, 4).
17. The transition from the widow presbyteresses (1Ti 5:9) to the presbyters here, is natural.
rule well—literally, "preside well," with wisdom, ability, and loving faithfulness, over the flock assigned to them.
be counted worthy of double honour—that is, the honor which is expressed by gifts (1Ti 5:3, 18) and otherwise. If a presbyter as such, in virtue of his office, is already worthy of honor, he who rules well is doubly so [Wiesinger] (1Co 9:14; Ga 6:6; 1Th 5:12). Not literally that a presbyter who rules well should get double the salary of one who does not rule well [Alford], or of a presbyteress widow, or of the deacons [Chrysostom]. "Double" is used for large in general (Re 18:6).
specially they who labour in the word and doctrine—Greek, "teaching"; preaching of the word, and instruction, catechetical or otherwise. This implies that of the ruling presbyters there were two kinds, those who labored in the word and teaching, and those who did not. Lay presbyters, so called merely because of their age, have no place here; for both classes mentioned here alike are ruling presbyters. A college of presbyters is implied as existing in each large congregation. As in 1Ti 3:1-16 their qualifications are spoken of, so here the acknowledgments due to them for their services.
18. the scripture—(De 25:4; quoted before in 1Co 9:9).
the ox that treadeth out—Greek, An ox while treading.
The labourer is worthy of his reward—or "hire"; quoted from Lu 10:7, whereas Mt 10:10 has "his meat," or "food." If Paul extends the phrase, "Scripture saith," to this second clause, as well as to the first, he will be hereby recognizing the Gospel of Luke, his own helper (whence appears the undesigned appositeness of the quotation), as inspired Scripture. This I think the correct view. The Gospel according to Luke was probably in circulation then about eight or nine years. However, it is possible "Scripture saith" applies only to the passage quoted from De 25:4; and then his quotation will be that of a common proverb, quoted also by the Lord, which commends itself to the approval of all, and is approved by the Lord and His apostle.
19. Against an elder—a presbyter of the Church.
receive not—"entertain not" [Alford].
but before two or three witnesses—A judicial conviction was not permitted in De 17:6; 19:15, except on the testimony of at least two or three witnesses (compare Mt 18:16; Joh 8:17; 2Co 13:1; 1Jo 5:6, 7). But Timothy's entertaining an accusation against anyone is a different case, where the object was not judicially to punish, but to admonish: here he might ordinarily entertain it without the need of two or three witnesses; but not in the case of an elder, since the more earnest an elder was to convince gainsayers (Tit 1:9), the more exposed would he be to vexatious and false accusations. How important then was it that Timothy should not, without strong testimony, entertain a charge against presbyters, who should, in order to be efficient, be "blameless" (1Ti 3:2; Tit 1:6). 1Ti 5:21, 24 imply that Timothy had the power of judging in the Church. Doubtless he would not condemn any save on the testimony of two or three witnesses, but in ordinary cases he would cite them, as the law of Moses also allowed, though there were only one witness. But in the case of elders, he would require two or three witnesses before even citing them; for their character for innocence stands higher, and they are exposed to envy and calumny more than others "Receive" does not, as Alford thinks, include both citation and conviction, but means only the former.
20. Them that sin—whether presbyters or laymen.
rebuke before all—publicly before the Church (Mt 18:15-17; 1Co 5:9-13; Eph 5:11). Not until this "rebuke" was disregarded was the offender to be excommunicated.
others … fear—that other members of the Church may have a wholesome fear of offending (De 13:11; Ac 5:11).
21. I charge thee—rather as Greek, "I adjure thee"; so it ought to be translated (2Ti 4:1).
before—"in the presence of God."
Lord—omitted in the oldest manuscripts God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment, in which God shall be revealed, and Christ seen face to face with His angels
elect angels—an epithet of reverence. The objects of divine electing love (1Pe 2:6). Not only "elect" (according to the everlasting purpose of God) in contradistinction to the reprobate angels (2Pe 2:4), but also to mark the excellence of the angels in general (as God's chosen ministers, "holy angels," "angels of light"), and so to give more solemnity to their testimony [Calvin] as witnesses to Paul's adjuration. Angels take part by action and sympathy in the affairs of the earth (Lu 15:10; 1Co 4:9).
these things—the injunctions, 1Ti 5:19, 20.
without preferring one before another—rather as Greek, "prejudice"; "judging before" hearing all the facts of a case. There ought to be judgment, but not prejudging. Compare "suddenly," 1Ti 5:22, also 1Ti 5:24.
partiality—in favor of a man, as "prejudice" is bias against a man. Some of the oldest manuscripts read, "in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favor the more probable reading in English Version.
22. Lay hands—that is, ordain (1Ti 4:14; 2Ti 1:6; Tit 1:5). The connection is with 1Ti 5:19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to 1Ti 5:19, as next clause, "neither be partaker of other men's sins," refers to 1Ti 5:20. Ellicott and Wiesinger understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been "rebuked" (1Ti 5:20) and then excommunicated (Mt 18:17); 1Ti 5:20 favors this. But as in 1Ti 4:14, and Ac 6:6; 13:3; 2Ti 1:6, the laying on of hands is used of ordination (compare however as to confirmation, Ac 8:17), it seems better to take it so here.
suddenly—hastily: 1Ti 5:24, 25 show that waiting for a time is salutary.
neither be partaker of other men's sins—by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in 1Ti 5:19, 20. Be not a partaker in other men's sins by not "rebuking them that sin before all," as well as those that are candidates for the presbytery, as also all "that sin."
keep thyself pure—"thyself' is emphatic. "Keep THYSELF" clear of participation in OTHER men's sin by not failing to rebuke them that sin (1Ti 5:20). Thus the transition is easy to 1Ti 5:23, which is concerning Timothy personally; compare also 1Ti 5:24.
23. no longer—as a habit. This injunction to drink wine occasionally is a modification of the preceding "keep thyself pure." The presbyter and deacon were enjoined to be "not given to wine" (1Ti 3:3, 8). Timothy seems to have had a tendency to undue ascetical strictness on this point (compare Note, see on 1Ti 4:8; compare the Nazarene vow, Nu 6:1-4; John the Baptist, Lu 1:15; Ro 14). Paul therefore modifies the preceding words, "keep thyself pure," virtually saying, "Not that I mean to enjoin that kind of purity which consists in asceticism, nay, be no longer a water-drinker," that is, no longer drink only water, but use a little wine, as much as is needed for thy health. So Ellicott and Wiesinger. Alford thus: Timothy was of a feeble frame (see on 1Co 16:10, 11), and prone to timidity in his duties as overseer where vigorous action was needed; hence Paul exhorts him to take all proper means to raise his bodily condition above these infirmities. God hereby commands believers to use all due means for preserving health, and condemns by anticipation the human traditions which among various sects have denied the use of wine to the faithful.
24. Two kinds of sins are specified: those palpably manifest (so the Greek for "open beforehand" ought to be translated; so in Heb 7:14, it is translated "evident"; literally, "before" the eyes, that is, notorious), further explained as "going before to judgment"; and those which follow after the men ("some men they, that is, their sins, follow after"), namely, not going beforehand, loudly accusing, but hidden till they come to the judgment: so 1Ti 5:25, the good works are of two classes: those palpably manifest (translate so, instead of "manifest beforehand") and "those that are otherwise," that is, not palpably manifest. Both alike "cannot be hid"; the former class in the case of bad and good are manifest already; the latter class in the case of both are not manifest now, but shall be so at the final judgment.
going before to judgment—as heralds; crying sins which accuse their perpetrator. The connection seems to me this: He had enjoined Timothy, 1Ti 5:20, "Rebuke them that sin before all": and in 1Ti 5:22, "Neither be partaker of other men's sins," by ordaining ungodly men; having then by a digression at the clause, "keep thyself pure," guarded against an ascetical error of Timothy in fancying purity consisted in asceticism, and having exhorted him to use wine for strengthening him in his work, he returns to the subject of his being vigorous as an overseer in rebuking sin, whether in presbyters or people, and in avoiding participation in men's sins by ordaining ungodly candidates. He says, therefore, there are two classes of sins, as there are two classes of good works: those palpably manifest, and those not so; the former are those on which thou shouldest act decidedly at once when called on, whether to rebuke in general, or to ordain ministers in particular; as to the latter, the final judgment alone can decide; however hidden now they "cannot be hid" then. This could only be said of the final judgment (1Co 4:5; therefore, Alford's reference of this verse to Timothy's judgment in choosing elders must be wrong); all judgments before then are fallible. Thus he implies that Timothy can only be responsible if he connive at manifest, or evident sins; not that those that are otherwise shall escape judgment at last: just as in the case of good works, he can only be responsible for taking into account in his judgments those which are patent to all, not those secret good works which nevertheless will not remain hidden at the final judgment.