1 Timothy 5

Ver. 1. Rebuke not an elder.] With severity or harsh language. In the judgment of the ancients “an elder” here signifies, not a priest, but a grave ancient man, such being in all ages and nations styled fathers: and this appears not only from the opposition to “the younger men” in this verse, and from the following verse concerning aged and young women, but also from Tit. ii. 2. Drs. Whitby and Wells.

— having been the wife of one man.] That is, one who had not divorced herself from one, and married another husband. That such divorces were then common on the wives’ side, both among Jews and Gentiles, we learn from various ancient authors. Dr. Whitby.

— but rather do them service, because they are faithful and beloved, &c.] But rather let them serve them more cheerfully; as considering that they labour for those who are partners with them in the same Divine favours and common hopes of salvation. Pyle.

1 Timothy 5:3

3. Honour widows that are widows indeed.] Let such widows, as are destitute of friends to relieve them, be liberally and respectfully maintained out of the publick charities of the church. Pyle. That provision for their wants is included under the term “honour,” appears from ver. 4 and 8. Thus not to give parents what is needful for them is to transgress the commandment, which requires us to “honour our father and our mother,” Mark vii. 10-12. Dr. Whitby.

4. If any man teach otherwise, &c.] That the Apostle had a reference to the Judaisers here, appears from Tit. i. 10, 11. Dr. Macknight.

— wholesome words, even the words of our Lord Jesus Christ.] And consent not to the true and saving doctrine of the Gospel. Bp. Hall. All the precepts, which the Apostle delivered by inspiration, being the precepts of Christ, there is no occasion to suppose that he here referred to any precepts concerning slaves, delivered by Christ Himself whilst upon earth. Dr. Macknight.

1 Timothy 5:4

4. — nephews.] Rather, “descendants, grandchildren.” At the time our translation was made, the word “nephews” signified grandchildren, or descendants however distant; but is now no longer commonly used in either of these senses. Parkhurst.

— let them learn first to shew piety at home.] That is, to relieve their own relations, before they shew kindness to strangers, or before the church be burdened with them. The original word is very emphatical: let them exercise religion and godliness towards their own house, implying that to extend our charity to our nearest relations is a duty in the first place; and to perform it with cheerfulness is an act of religion and godliness: and that it is in vain to pretend to religion, if we see a relation in want, and are able but unwilling to relieve him. Burkitt.

Indeed nature, as well as Christianity, enjoins it so strongly, that the whole world cries out shame, where it is neglected. And the same reason, which requires parents to be assisted in their necessities, requires children also to attend upon them, and minister to them, with vigilant assiduity and tender affection, in their infirmities; and to consult on every occasion their desires, their peace, their ease. And they should consider both what they contribute to their support, and every other instance of regard which they show them, not as an alms given to an inferior, but as a tribute of duty paid to a superior. For which reason perhaps it may be, that relieving them is mentioned in Scripture under the notion of “honouring” them. Abp. Secker.

4. — doting about questions and strife of words.] Led away by a perverse fondness for vain Jewish traditions, which tend to nothing but mischievous quarrels and disputes. Pyle.

1 Timothy 5:5

5. Now she that is a widow indeed, &c.] The Apostle seems to be specifying here the two qualifications, which rendered a widow a proper object of the church’s charity: she must be one destitute of relations to relieve her, and likewise remarkable for the steadiness of Christian principles, and the constancy of her devotions. Pyle.

6. — supposing that gain is godliness.] Making religion nothing but a trade for worldly profit and advantage. Pyle.

1 Timothy 5:6

6. — is dead while she liveth.] “Dead” to God; and so is not to be respected as a vital member of the church, or to be nourished by her. Dr. Whitby.

and continueth in supplications and prayers night and day.

6. But godliness with contentment is great gain.] Namely, with that contentment which attends godliness. This the Apostle well explains by the being satisfied with the state we are in, Phil. iv. 11; and with the things we have at present, with food and raiment, ver. 8; that is, with those things which are needful for this present life, Matt. vi. 31, 32: in opposition to anxiety, distrust, and murmuring. And it is never separable from true piety; but is the natural result of that love and value which the good man hath for God and the things of God; that trust which he hath in God; and that entire resignation of his will, which he practises in all affairs, to the conduct of Divine Providence. Dr. Whitby.

1 Timothy 5:7

7. — that they may be blameless.] Namely, the persons who may be concerned. Dr. Wells.

1 Timothy 5:8

8. But if any provide not for his own.] That is, for his own kindred, “and especially for those of his own house,” as parents or children, he liveth in a manner so contrary to the Christian faith, that he in effect “denies” it, “and is worse than an infidel,” who ordinarily takes care for his parents, and makes provision for his poor relations. The old heathens had this among them as an universal principle of nature, to honour the gods, and provide for their parents; affirming that no man can do any thing more acceptable to the gods than by heaping favours upon his parents; and that nothing can be a greater evidence of atheism and impiety, than to neglect and despise them. Burkitt, Dr. Whitby.

St. Paul confirms the dictates of reason by the authority of revelation, when he declares, that none have a right to be supported by others, except such as are incapable of providing for themselves, and destitute of those relatives, from whom nature dictates they should obtain relief. Such are his directions in describing the rules, by which the distribution of Christian beneficence should be regulated. How remote is this from the language of fanaticism! It may farther be observed, that the singular and unparalleled liberality of the first Christians undoubtedly placed the Apostles in a trying and suspicious situation; and the manner, in which they acted, indicates prudence and discretion, as strongly as it displays piety and zeal, Acts vi. 1. Dr. Graves. See the notes there.

— hath denied the faith.] To disobey the precepts of the Gospel, is to deny or renounce the faith of the Gospel. So the Apostle taught. Wherefore “the faith” of the Gospel includes obedience to its precepts. Dr. Macknight.

1 Timothy 5:9

9. Let not a widow be taken into the number &c.] The Apostle now comes to speak of such widows, as were not only to be maintained by the church, (for they were doubtless to receive alms if poor, without these qualifications,) but were also to be admitted into the number of deaconesses; whose office it was to instruct the younger women, to attend those who were sick and in labour, and to assist at the baptism of females. Dr. Whitby.

The selection and reserve, which St. Paul here recommends to the governours of the church of Ephesus, in bestowing relief upon the poor, are worthy of remark, because they refute a calumny which has been insinuated, that the liberality of the first Christians was an artifice to catch converts; or one of the temptations however, by which the idle and mendicant were drawn into this society. In another place he says, “If any man or woman that believeth have widows, let them relieve them,” &c. see ver. 16. And to the same effect, or rather more to our present purpose, the Apostle writes in his Second Epistle to the Thessalonians,

Of widows. Of elders. Anno DOMINI 61.

the number under threescore years old, having been the wife of one man,

9. But they that will be rich &c.] That is, they on whom the love of money so prevails, that they are

1 Timothy 5:10

10. — if she have washed the saints’ feet.] Thus condescending to the meanest offices of kindness. Burkitt.

1 Timothy 5:11

11. — to was wanton against Christ.] That is, to grow weary of Him and His service in the church. Drs. Hammond and Whitby.

— they will marry.] Perhaps to infidels; for they, who are the sons of the church, will not easily give way to match with persons so devoted. Bp. Hall.

1 Timothy 5:12

12. — because they have cast off their first faith.] Their profession of the faith of Christ. Bp. Hall. Their faith given unto Christ in baptism. Dr. Whitby.

1 Timothy 5:15

15. For some are already turned aside after Satan.] Some of these young widows have actually done as I say, ver. 11, 12; and even renounced their Christian profession. Pyle. The converting of men to the Christian faith being the turning of them “from the power of Satan unto God,” Acts xxvi. 18; (see also 2 Tim. ii. 26; Eph. ii. 2) the rejection of the faith may well be styled the “turning aside after Satan.” Dr. Whitby.

1 Timothy 5:16

16. — have widows.] Any helpless widow of his own family. Dr. Hammond.

1 Timothy 5:17

17. Let the elders that rule well be.] The Apostle next proceeds to give Timothy directions concerning “elders;” not old men in years, but elders in office. Burkitt.

1 Timothy 5:18

18. — The labourer is worthy of his reward.] This, as well as what goes before, is affirmed by the Apostle to be said in “Scripture;” yet it is no where written in the Jewish Scriptures; it is found only in Matt. x. 10: and Luke x. 7. The Apostle therefore must have read either St. Matthew’s or St. Luke’s Gospel, before he wrote this Epistle. And since he quotes this as Scripture, and represents it of equal authority with the writings of Moses, it is a proof, not only of the early publication of these writings, but of their authenticity as Divinely inspired writings. Dr. Macknight.

1 Timothy 5:19

19. — but before two or three witnesses.] Literally, ‘Upon’ that is, unless it be testified by two or three at the least. Dr. Hammond. Because it is the interest of the church of Christ, that the reputation of its ministers be supported: and because prejudiced persons will be ready to accuse without reason. Burkitt.

1 Timothy 5:21

21. — the Lord Jesus Christ, and the elect angels.] He joins the angels with Jesus Christ, saith Theodoret, not as equal in honour, but as servants to Him, and those who are to attend Him at the day of judgment. Dr. Whitby. Because they in the future judgment shall be present as witnesses with their Lord. Bp. Bull.

1 Timothy 5:22

22. Lay hands suddenly] Or, rashly, “on no man,” to ordain and authorize him to the holy function of the ministry: (see Dr. Whitby’s second note on chap. iv. 14:); neither do thou admit of any unworthy man: nor by this means through thy partiality make thyself a partaker of other men’s sins; but keep thyself holy and untainted. Bp. Hall.

The duty of servants. Godliness is great gain. Anno DOMINI 63.

1 Timothy 5:24

24, 25. Some men’s sins &c.] These two verses are explanatory of the caution contained in ver. 22. Pyle.

24. — are open beforehand.] That is, are discernible before any witnesses come to appear against them. Dr. Whitby. They are so open and manifest, that it is easy to pronounce a certain and correct judgment upon them; and they, as it were, draw us on and impel us to pronounce judgment on them. Schleusner.

— and some men they follow after.] That is, in some men their evil dispositions appear after. Dr. Whitby. “After;” namely, in point of time. That is, they are more obscure, and are learned and discovered only in the course of time and after long acquaintance, Schleusner.

1 Timothy 5:25

25. — and they that are otherwise] That is, not manifest beforehand, “cannot be hid” long, but will come to thy knowledge or inquiry. Dr. Wells. The Apostle’s similitude is complete and elegant; that neither the secret vices of some, nor the hidden virtues of others, shall be long and always concealed. Pyle.

Chap. VI. The Apostle shews that Christianity exempts none of its professors from their natural and civil obligations: not servants or slaves from paying due service and fidelity even to heathen masters, much less to Christian ones. He points out the reasonableness of being contented in every condition, where a competency is to be had; and the danger of an immoderate love of riches: teaches that rich men are obliged to courtesy and charity: and renews his charge to Timothy. Pyle.

Ver. 1. Let as many servants as are under the yoke] Namely, of bondage to the heathens. Dr. Whitby. The Apostle here particularly directs Timothy to instruct Christian servants in the performance of the duty of obedience, which they owe to their masters, whether infidels or Christians. Hence it appears, that the Christian religion allows of an inequality amongst men; and as it gives to superiors the power of commanding, so it lays inferiors under an obligation to obey. Burkitt.