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1 Timothy 5

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‹ Chapter 4 1 Timothy — All Chapters Chapter 6 ›

“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 verse 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 (5c) b. The one who lives in pleasure is dead while she lives (6)
  1. Command these things that people may be blameless (7)
  2. 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
  3. 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”
  1. 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 (1 Timothy 5:24) 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)

  1. 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

  2. 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

  1. Who is truly a widow? (1 Timothy 5:5)- One left alone, who trusts in God, and prays night and day

  2. 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

  3. 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
  1. 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
  1. 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

  1. 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

  2. What basis does Paul give for compensating elders? (1 Timothy 5:18)- The Old Testament scriptures (Deuteronomy 25:4)

  1. What is necessary to receive an accusation against an elder? (1 Timothy 5:19)- Two or three witnesses

  2. 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

  3. 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

  4. 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
  1. What advice does Paul give Timothy for his stomach ailments? (1 Timothy 5:23)- No longer drink only water
  • But use a little wine
  1. 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

Commentary by David Lipscomb3. WITH REGARD TO HIS DEALING WITH CLASSES OF PEOPLE 5:1 to 6:2 (1) WIDOWS 1 Timothy 5:1-161 Ti 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. 1 Timothy 5:1 the younger men as brethren:–Treat the younger as a man would his brother. Do it in and from love. 1 Timothy 5:2 the elder women as mothers;–Treat the elderly women with respect and affection as one would his own mother. 1 Timothy 5:2 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 or 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). 1 Timothy 5:3 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 bath 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. 1 Timothy 5:4 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. 1 Timothy 5:4 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. 1 Timothy 5:8 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.] 1 Timothy 5:9 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 be 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 5:10 well 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 distinguished from sentimentality –feeding the hungry, clothing the naked, and visiting the sick are good works. (Matthew 25:35-36)] 1 Timothy 5:10 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. 1 Timothy 5:10 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 water to wash their feet. (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. 1 Timothy 5:10 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.] 1 Timothy 5:10 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 be 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. 1 Timothy 5:11 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 in spirit and conduct 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.] 1 Timothy 5:11 they desire to marry;–“The flesh lusteth against the Spirit.” (Galatians 5:17.) He does not condemn their marrying , but encourages it. (Verse 14.) The point the apostle makes is that the younger widows would cultivate idle habits and excite wanton and lascivious feeling that would lead them to give up faith in and obedience to Christ and they would seek marriage. 1 Timothy 5:12 having 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.] 1 Timothy 5:12 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. 1 Timothy 5:13 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 5:14 I 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. 1 Timothy 5:14 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 conservatories of virtue, morality, and godliness. No holier trust was ever committed to mortals than this. 1 Timothy 5:14 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 woman 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 5:15 for 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 bath 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.(2) ELDERS 1 Timothy 5:17-251 Ti 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 apointed 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. 1 Timothy 5:17 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 adhorring 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. 1 Timothy 5:17 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. 1 Timothy 5:18 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 cherishing 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. 1 Timothy 5:20 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 5:21 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.–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. 1 Timothy 5:22 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. 1 Timothy 5:23 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 Cor. 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.] 1 Timothy 5:24 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.] 1 Timothy 5:25 and such as are otherwise cannot be hid.–[Those not good cannot be permanently concealed.]______________________________________________________________

Study On 1st Timothy Chapter Five (1 Timothy 5:1-2) The word “elder” in this passage is to be understood as a designation of age, not of an appointed office. In this, Vincent, Expositors, and Robertson agree. Vincent says: “The Presbyterate denotes an honorable and influential estate in the church on the ground of age, duration of church membership, and approved character.” Expositors says: “Presbuteros is best taken as a term of age.” Robertson says: “Presbuteros used in the usual sense of an older man, not a minister (bishop as in 1 Timothy 3:2) as is shown by ‘as a father.’ " Vincent presents a strong case for his assertion that “modern criticism compels us, I think, to abandon the view of the identity of Bishop and Presbyter.” He cites the testimony of Clement of Rome to the effect that Bishops are distinguished from the Presbyters, and if the bishops are apparently designated as Presbyters, it is because they have been chosen from the body of Presbyters, and have retained the name even when they have ceased to hold office. Vincent argues that the offices are exhausted in the description of Bishops and Deacons. Nothing is said of Presbyters until chapter 5, where Timothy’s relations to individual church members are prescribed, and in Titus 2:2, these members are classified as old men (presbutos), old women, young men, and servants. Vincent makes the point that men are not appointed as elders. They became elders by reason of long, mature experience in the Christian life. Bishops or overseers are appointed from among the elders (Titus 1:5, Acts 14:23). It is best, therefore, to take the term “elder” as a designation of a class of men in the church, the older men who by reason of age, character, and long church-membership, have a respected and trusted standing in the church. The word “rebuke” is epiplηssτ, “to strike upon, beat upon, to chastise with words, to chide, upbraid, rebuke, treat harshly.” Expositors says: “Respect for age must temper the expression of reproof of an old man’s misdemeanors.” The word “intreat” is parakaleτ, “to beg, beseech, entreat.” It is, “I beg of you, please.” Translation: Do not upbraid an elderly man, but entreat him gently as a father, younger men as brethren, older women as mothers, younger women as sisters, with the strictest regard to purity.(1 Timothy 5:3) The word “honor” (timaτ) means “to estimate, fix the value, to honor, revere, venerate.” It has in it the idea of properly appreciating the value of someone or something and of paying that person or thing the respect, reverence, deference, and honor due him or it by reason of its value or position. Here, the context injects the added idea of financial support as included in the honor shown the widows. As to the identity of these widows, Vincent has a helpful note: “Paul alludes to widows in 1 Corinthians 7:8, where he advises them against remarrying. They are mentioned as a class in Acts 6:1, in connection with the appointment of the seven. Also Acts 9:39; Acts 9:41. In the Pastorals they receive special notice, indicating their advance from the position of mere beneficiaries to the quasi-official position in the church. From the very first, the church recognized its obligation to care for their support. A widow, in the East, was peculiarly desolate and helpless.

In return for their maintenance, certain duties were required of them, such as the care of orphans, sick and prisoners, and they were enrolled in an order, which, however, did not include all of their number who received alms of the church. In Polycarp’s epistles, they are styled ’the altar of God.’ To such an order, the references in the Pastorals point.” The word “indeed” is ontτs, “verily, truly.” “The meaning is, who are absolutely bereaved, without children or relations, (comp. 1 Timothy 5:4), and have been but once married. There is probably also an implied contrast with those described in 1 Timothy 5:6; 1 Timothy 5:11-13” (Vincent). Translation: Be constantly showing filial reverence and respect to widows who are truly widows.(1 Timothy 5:4) The English word “nephews” is used here in an obsolete sense of grandsons or other lineal descendants. Vincent quotes Jeremy Taylor, “Nephews are very often liker to their grandfathers than to their fathers.” The words, “let them learn,” are to be construed with widows, not children, since Paul is speaking of what should be done to the widow, not of what she should do. The widows if utterly alone and without natural supporters, are to be cared for by the Church, but if they have children, or grandchildren, these should assume the obligation for their support. The word “first” (prτton) points to this obligation as their first and natural one. The words “to show piety,” are eusebeτ, “to act piously or reverently” toward God, one’s country, magistrates, relations, and all to whom dutiful regard or reverence is due. “At home” is to idion oikon, literally, “one’s own private, unique, personal household.” Vincent remarks that it has been suggested that the phrase may mark the duty as an act of family feeling and honor. The word “requite” is apodidτmi. The verb itself means “to give,” the prefixed preposition “off,” the compound verb, “to give off from” one’s self. It is used of discharging one’s obligations, since a debt like a burden, is thrown off. The word “parents” is progonos, from proginomai, “to become before.” Thus, it refers to those who have come into existence before, thus, to ancestors. The word “parents” is therefore too limited.

The reference is to mothers and grandmothers here and to living ancestors generally. The words, “good and,” are a rejected reading. The word “before” is enτpion, literally, “in the sight of.” Translation: But, as is the case, if a certain widow has children or grandchildren, let them learn first to show filial reverence and respect to their own household, and to discharge their obligation relative to a recompense to their forebears, for this is acceptable in the sight of God.(1 Timothy 5:5-7) The word “now” is de, and is adversative here, pointing to the contrast between the widow of 1 Timothy 5:4 who has relatives to take care of her, and the widow of 1 Timothy 5:5 who does not. Alford says, “Thus what follows is said more for moral eulogy of such a widow, than as commending her to the charity of the church: but at the same time, as pointing out that one who thus places her hopes and spends her time, is best deserving of the Church’s help.” The word “desolate” is from monos, “alone.” The perfect tense participle of monoτ, “to leave alone,” is used, emphasizing a lone condition. The word “trusteth” is ηlpike, the perfect tense of elpizτ, “to hope.” This tense speaks of a past completed process having present results, sometimes, permanent ones. It speaks here of a widow who has as a habit of life set her hope upon God with the result that the hope has become permanently fixed as a settled and immovable trust. One could translate, “has directed her hope at God,” or, “has her hope settled permanently on God.” The word “supplications” is deηsis, and refers to a prayer that is the expression of one’s personal needs. “Prayers” is proseuchη, “prayer addressed to God.” It has an element of devotion in it. The words, “liveth in pleasure,” are the translation of spatalaτ, “to live luxuriously, lead a voluptuous life” (Thayer). Expositors says of this word; “The modern term fast, in which the notion of prodigality and wastefulness is more prominent than that of sensual indulgence, exactly expresses the significance of this word.” The same authority suggests the translation of the R.V., “she that giveth herself to pleasure.” Moulton and Milligan in their Vocabulary of the Greek Testament give the meaning as, “give myself to pleasure, am wanton.” They say that this word is often combined in the LXX and other sources with truphaτ,” ’to live a luxurious life,’ with perhaps somewhat worse associations.” The expression, “is dead while she liveth,” is zτsa tethnηkin, the present participle of the verb zaτ, “to live, be alive,” and the perfect tense verb of thnηskτ, “to die.” The literal Greek here is, “living, having died, with the present result that she is dead.” Translation: But the one who is a widow and has been left completely and permanently alone, has set her hope permanently on God, and continues constantly in petitions for her needs and in prayers night and day. But the one who lives luxuriously, lives while she is in the state of having died, with the result that she is dead. And these things constantly be commanding in order that they may be irreproachable.(1 Timothy 5:8) The word “provide” is pronoeτ, “to perceive before, foresee, think of beforehand, provide, to take thought for, care for.” Vincent says that “the A.V., uses provide in its earlier and more literal meaning of taking thought in advance. This has been mostly merged in the later meaning of furnish, so that the translation conveys the sense of providing honestly for ourselves and our families” (note on Romans 12:17). Vincent comments on the words, “he hath denied the faith,” as follows: “Faith demands works and fruits. By refusing the natural duties which Christian faith implies, one practically denies his possession of faith. ‘Faith does not abolish natural duties, but perfects and strengthens them.’ " The word “infidel” is apistos, the word for “faith,” pistos, and Alpha prefixed which negates the word, the total meaning of the word being, “an unbeliever.” Vincent remarks that even an unbeliever will perform these duties from natural promptings. The faith spoken of here is, of course, the Christian Faith. Expositors has a helpful note: “The Christian faith includes the law of love. The moral teachings of Christianity recognize the divine origin of all natural and innocent human affections. The unbeliever, i.e., the born heathen, possesses natural family affection; and though these feelings may be stunted by savagery, the heathen are not likely to be sophisticated by human perversions of religion, such as those denounced by Jesus in Mark 7 . . . . The Christian who falls below the best heathen standard of family affection, is the more blame-worthy, since he has, what the heathen has not, the supreme example of love in Jesus Christ.” The words, “his own,” refer to near relatives, “of his own house,” to members of one’s own household. Translation: But if, as is the case, a certain one does not anticipate the needs of his own and provide for them, and especially for those of his own household, he has denied the Faith and is worse than an unbeliever.(1 Timothy 5:9-10) The words, “be taken into the number,” are the translation of katalegτ, legτ, “to pick out,” and Kata, “down,” thus, “to select and write down in a register or a list.” The verb was used originally in the sense of “to pick out,” as soldiers. Here it means “to be enrolled” in the body of widows who are to receive church support. The words, “having been the wife of one man,” are literally, “a woman of one man.” That is, she could be enrolled as above, provided she had not married more than once. “Well reported” is literally, “borne witness to.” It is the word martureτ, “to bear witness or testimony.” On the clause, “if she have washed the saint’s feet,” Vincent comments, “A mark of Oriental hospitality bestowed on the stranger arriving from a journey, and therefore closely associated with ’lodged strangers,’ " A definite article in the Greek text where the A.V., uses an indefinite article, makes it clear that this washing of the feet was a necessity and not a ritual. In John 13:5, Jesus is said to pour water into the basin. The Greek definite article points to a basin placed at the door of the rented room by the owner of the building for the use of a slave who would wash the feet of the guests as they arrived for the supper. The Oriental wore sandals, and as a result, his feet became dusty and needed cleansing.

There being no slave in attendance, the Son of God performed the duties of a slave. The word “saints” is hagios, the verb hagiazτ, “to set apart for God, to consecrate.” Thus, a saint is a Christian, one set apart for God.

The name “Christian” was coined by the world. The city of Antioch in Syria was noted in the first century for the nicknames it coined and applied to famous personages. Luke tells us, “The disciples were called Christians first in Antioch” (Acts 11:26). It was a term of derision given to those who worshipped Christ as God rather than the Roman Emperor. Agrippa used the name in his famous sentence, “With but little persuasion you would make me a Christian” (Acts 26:28). He used it as a term of derision. Peter, by the Holy Spirit, accepts it as a name to designate a believer when he says, “If any man suffer as a Christian” (1 Peter 4:16). In each case, it is used as a term of reproach. Translation: Do not allow a widow to be enrolled who is less than sixty years old; she must be married only once, have testimony borne her in the matter of good works, if she reared children, if she showed hospitality to strangers, if she washed the saints’ feet, if she succored those who were hard pressed by circumstances, if she persevered in every good work.(1 Timothy 5:11-12) “Younger” (neτteres) may be rendered positively, “young” (Expositors). Vincent says: “Almost in a positive sense, young. Not under sixty years.” “Wax wanton” is katastrηniaτ, “to feel the impulses of sexual desire.” Vincent corrects A.V., rendering, “when they have begun to wax wanton,” Hotan (whenever) is used with the aorist subjunctive. Vincent says, “Their unruly desire withdraws them from serving Christ in His church, and is, therefore, against Him.” “They will marry” is gamein thelousin. The verb thelτ speaks of a desire which comes from the emotions. These widows were bent on marrying or determined to marry.

The word “damnation” is from krima, which only means “judgment,” or at its strongest, “condemnation.” Vincent says that “the meaning is that they carry about with them in their new married life, a condemnation, a continuous reproach.” The word “damnation” in A.D. 1611 was used in the sense of judgment or condemnation, as is shown by the present tense of the participle “having.” In its early usage, the word had in it no idea of a future punishment. Chaucer uses the word in the following: “For wel thou woost (knowest) thyselven verraily, that thou and I be dampned (damned) to prisoun.” Here is just another example of those obsolete words in the A.V. “Cast off” is atheteτ, “to do away with something laid down or prescribed, to act towards something as though it were annulled, to make void, nullify.” Vincent explains: “The meaning here is that they have broken their first pledge: and this may refer to a pledge to devote themselves, after they became widows, to the service of Christ and the Church. The whole matter is obscure.” Translation: But young widows refuse. For whenever they feel the impulses of sexual desire, thus becoming unruly with respect to Christ, they determine to marry, having judgment because they have nullified their first faith.(1 Timothy 5:13) Vincent, commenting on the words, “They learn to be idle,” says: “To be taken absolutely, as in 1 Corinthians 14:31; 2 Timothy 3:7. They go about under the influence of an insatiable curiosity, and meet those who creep into houses and take captive silly women (2 Timothy 3:7), and learn all manner of nonsense.” “Wandering about” is perierchomai, “to go about,” used of stroll-lers, wanderers, navigators. Expositors suggests that this may possibly refer to the house to house visitation which might be part of the necessary duty of the Church widows; but which would be a source of temptation to young women, and would degenerate into wandering. “Tattlers” is phluareτ, “to utter nonsense, talk idly, prate, to bring forward idle accusations, make empty charges, to accuse one falsely with malicious words.” “Busybodies” is periergos. In Acts 19:19, the neuter form of the word is used, and it refers to the curious arts of the pagan Greeks. There it means, “the arts of those who are curious about, and pry into matters concealed from human knowledge, impertinent to man’s lawful needs” (Expositors). In our Timothy passage, the word refers to these young widows who would pry into the private affairs of others. Translation: And at the same time they also learn to be idle, gadding about from house to house, and not only idle, but tattlers, and those who pry into the private affairs of others, speaking the things which they ought not to speak.(1 Timothy 5:14-15) “I will” is boulomai, speaking of a desire which comes from one’s reason as contrasted to a desire which comes from one’s emotions. The word “women” is not in the Greek text. The word “younger” is in the feminine gender. The word oun (therefore) indicates that the word to be supplied should be “widows.” Expositors says: “There is nothing really inconsistent between this deliberate injunction that young widows should marry again, and the counsel in 1 Corinthians 7:8, that widows should remain unmarried. The widows here spoken of would come under the class of those who ‘have not continency’; not to mention that the whole world-position of the Church had altered considerably since St. Paul had written 1 Cor.” “Guide the house” is oikodespoteτ, “to manage family affairs.” “Occasion” is aphormη, “a place from which a movement or attack is made, a base of operations.” “Adversary” is antikeimai, “to be set over against, lie opposite to (in a local sense), to oppose, be adverse to, to set one’s self over against another.” The word does not speak of Satan here, but of any human being who sets himself against Christianity. “Satan” is the transliteration of the Hebrew word for “adversary.” Translation: Therefore, after mature consideration, I desire that the younger widows marry, bear children, manage household affairs, affording not even one place of advantage from which the one who sets himself in opposition would be able to revile, for already certain ones have turned aside to Satan.(1 Timothy 5:16) The word “church” is ekklηsia, from ekkaleτ, “to call out from.” The noun speaks of a group of individuals summoned to a meeting. It was used of a gathering of citizens called out from their homes into some public place. As used in Christianity, it refers to that called-out body of individuals elected before the universe was created, to be saved, from Pentecost to the Rapture, which constitutes the Church of Jesus Christ, called also the Mystical Body of Christ. In our present passage, the word refers to the local church made up of a number of these called-out ones. The word thus means literally, “an assembly,” and we so translate it. Translation: If, as is the case, a certain person who is a believer, has widows, let him be giving them assistance, and let not the assembly be burdened, in order that it may give assistance to those who are truly widows.(1 Timothy 5:17-18) “Rule” is proistηmi, “to be over, to superintend, preside over.” “Honor” is timη, which Vincent says, “at least includes pecuniary remuneration for services, if it is not limited to that. The use of timη as pay or price appears (Matthew 27:6; Matthew 27:9; Acts 4:34; Acts 7:16; 1 Corinthians 6:20). . . . The comparison is with those Elders who do not exhibit equal capacity or efficiency in ruling. The passage lends no support to the Reformed theory of two classes of Elders— ruling and teaching. The special honor or emolument is assigned to those who combine qualifications for both.” “Doctrine” is didaskalia, “teaching.” Vincent says that “the special emphasis (especially) shows the importance which was attached to teaching as an antidote of heresy.” “Labor” is kopiaτ, “to grow weary, tired, exhausted, to labor with wearisome effort, to toil.” Translation: Let the elders that are ruling well be deemed deserving of double honor, especially those who are laboring with wearisome effort in the Word and in the teaching; for the scripture says, You should not muzzle an ox while he is treading out the corn, The worker is worthy of his pay.(1 Timothy 5:19) “Accusation” is katηgoria, “a formal accusation before a tribunal.” “But” is ektos ei mη, a pleonastic formula, “except in case.” “Before” is epi, “upon,” the idea here being, “upon the authority of.” Translation: Against an elder do not receive a formal accusation before a tribunal, except it be upon the authority of two or three who bear testimony.(1 Timothy 5:20) “Them that sin” refers to the elders in the context. Because of their public position, they should receive a public rebuke. “Rebuke” is elegchτ, “to rebuke another with such effectual wielding of the victorious arms of the truth, as to bring him, if not always to a confession, yet at least to a conviction of his sin” (Trench). “Others” is hoi lopoi, “the rest,” namely, of the elders. “May fear” is phobon echτsin, “may have fear.” Translation: Those who are sinning, in the presence of all be rebuking, in order that the rest may have fear.(1 Timothy 5:21) “I charge,” is diamarturomai, “to call gods and men to witness (classical meaning), to testify earnestly, religiously charge.” Expositors says: “It is easy to see that St. Paul had not perfect confidence in the moral courage of Timothy. He interjects similar adjurations, 1 Timothy 6:13, 2 Timothy 4:1.” As to the expression, “the elect angels, " Expositors says, “The epithet elect has probably the same force as holy in our common phrase, The holy angels. . . . The references to angels in St. Paul’s speeches and letters suggest that he had an unquestioning belief in their beneficient ministrations; though he may not have attached any importance to speculations as to their various grades. We are safe in saying that the elect angels are identical with ’the angels which kept their own principality’ (Jude 1:6), ’that did not sin’ (2 Peter 2:4).” “Observe” is phulassτ, “to guard,” in the Pauline sense of keeping the law (Vincent). “Preferring one before another” is prokrimatos, “a pre-judgment.” The idea is well expressed by the word “prejudice.” “Partiality” is prosklisis, “leaning toward, a joining the party of one.” It refers in general to a leaning or inclination toward one person, thus, “a showing of partiality towards him.” The words, “God, and the Lord Jesus Christ,” are in a construction which is called Granville Sharp’s rule which makes the words “God” and “Lord Jesus Christ” refer to the same individual.

It is “our God, even Christ Jesus.” “Lord” is not in text. “Our” is from the article before “God.” The expression is polemic, the apostle having in mind the institution of emperor worship, the state religion of the Roman Empire, in which the emperor was worshipped as a deity. He was called “lord,” “saviour,” and “god.” Translation: I solemnly charge you in the presence of our God, even Christ Jesus, and the elect angels, that these things you are to guard without showing prejudice, doing not even one thing dominated by the spirit of partiality.(1 Timothy 5:22) The words, “Lay hands suddenly,” have to do with the restoration of a sinning church member back into the fellowship of the local church. The laying on of hands always signifies identification. The saint, upon forsaking his sin, is again identified with the local church. In 1 Timothy 5:19, we see the accusation, in 1 Timothy 5:20, the conviction and sentence, and in 1 Timothy 5:22, the restoration to church fellowship. Expositors says: “Timothy is bidden to restrain by deliberate prudence, the impulses of mere pity. A hasty reconciliation tempts the offender to suppose that his offence cannot have been so very serious after all; and smooths the way to a repetition of the sin; ‘good-natured easy men’ cannot escape responsibility for the disastrous consequences of their lax administration of the law.

They have a share in the sins of those whom they have encouraged to sin. Those who give letters of recommendation with too great facility, fall under the apostolic condemnation.” These latter words explain Paul’s injunction to Timothy, “Neither be partaker of other men’s sins.” “Keep” is tηreτ, “to exercise a watchful care.” The Greek word is suggestive of a present possession. “Pure” is hagnos. The context demands that the meaning here should not be “chaste,” but “upright, honorable” as in 2 Corinthians 7:11, Philippians 4:8, James 3:17 (Expositors). Translation: Lay hands hastily on not even one person, neither be a partner in others’ sins. Exercise a watchful care over yourself with respect to your present purity.(1 Timothy 5:23) The words, “Drink no longer water,” are mηketi hudropotei, the verb meaning, “to drink water, be a drinker of water.” Thus Vincent translates rightly, “Be no longer a drinker of water.” “Timothy is not enjoined to abstain from water, but is bidden not to be a water-drinker, entirely abstaining from wine” (Vincent). The same authority, commenting on the words, “for thy stomach’s sake,” says: “The appearance at this point, of this dietetic prescription, if it is nothing more, is sufficiently startling; which has led to some question whether this verse has been misplaced. If it belongs here, it can be explained only as a continuation of the thought in 1 Timothy 5:22, to the effect that Timothy is to keep himself pure by not giving aid and comfort to ascetics, and imperiling his own health by adopting rules of abstinence. Observe that oinos (wine) here, as everywhere else, means wine, fermented, and capable of intoxicating, and not a sweet syrup made by boiling down grape-juice, and styled by certain modern reformers ‘unfermented wine.’ Such a concoction would have tended rather to aggravate than relieve Timothy’s stomachic or other infirmities.” Expositors concurs in the above interpretation of the matter. We must remember that wine was one of the chief remedial agents of those times in which the science of medicine was in its infancy among Greek physicians.

We must remind ourselves that Paul was speaking of wine as a medicine here, not as a beverage. The rule for the Christian today in the midst of the complex civilization in which we live is found in 1 Corinthians 10:31, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” Translation: Be no longer a water-drinker, but be using a little wine for the sake of your stomach and your frequent illnesses.(1 Timothy 5:24) Both Vincent and Expositors say that the A.V., is wrong in translating prodηloi, “open beforehand.” The pro is not temporal in its significance, but merely strengthens dηloi. The meaning is, “openly manifest to all eyes.” As to the words, “going before to judgment,” Vincent says: “The meaning here is that these open sins go before their perpetrator to the judgment-seat like heralds, proclaiming their sentence in advance. Krisin (judgment), is not specifically the judgment of men or the final judgment of God, or the sentence of an ecclesiastical court— but is used indefinitely. The writer would say, no judicial utterance is necessary to condemn them of these sins.” The words, “they follow after,” refer to sins that “follow up the offender to the bar of judgment, and are first made openly manifest there” (Vincent). Translation: The sins of certain men are openly manifest to all eyes, going ahead to judgment; and certain individuals, they follow after.(1 Timothy 5:25) The works that are “otherwise” are not evil works in contrast to good ones, but works that are not openly evident or plainly seen, as the word hτsautτs (likewise) indicates, which introduces an antithesis to what has gone before in 1 Timothy 5:24. Translation: Likewise, also the good works are openly manifest to all eyes, and those that are otherwise than manifest, are not able to be hidden.

1 Timothy 5:1-2

“THE FIRST EPISTLE TO TIMOTHY”

Family Matters (1 Timothy 5:1-2)

  1. In his instructions to Timothy as a minister of the gospel, Paul counsels him on how to treat the members of the congregation - cf. 1 Timothy 5:1-2
  2. The figures used in this passage presuppose that we… a. Are indeed a family b. Should act accordingly

[In this lesson, I would like to expound upon that thought. First, as Christians and members of the body of Christ…]

I. WE ARE INDEED THE FAMILY OF GOD A. THAT WE ARE THE FAMILY OF GOD…1. Was alluded to earlier in this epistle - 1 Timothy 3:14-152. Was taught by Jesus during His ministry - Matthew 12:46-50 B. WE BECAME MEMBERS OF THIS FAMILY…1. By doing the will of the Father - Matthew 12:502. By faith and baptism - Galatians 3:26-273. By being “born again” of water and the Spirit - John 3:3-54. By being “adopted” (to use a different figure) - Ephesians 1:3-5 C. WHEN WE BECAME MEMBERS OF THIS FAMILY…1. Some might have been cut off by our physical family - Matthew 10:34-392. Yet we gained a much larger family - Mark 10:28-303. Included in this family are: a. God as our Father in heaven b. Jesus as our “elder brother” - Hebrews 2:11-12c. All Christians as our brothers and sisters

[This is a wonderful blessing we can enjoy now in Christ, if fully utilized. Yet with blessings come responsibilities; this is especially true when it comes to the family of God…]

II. WE SHOULD TREAT ONE ANOTHER AS FAMILY A. OUR TEXT HOW…1. From a young person’s point of view, they should treat: a. Older men as fathers b. Older women as mothers c. Younger men as brothers d. Younger women as sisters 2. From an older person’s point of view, they should treat: a. Older men as brothers b. Older women as sisters c. Younger men as sons d. Younger women as daughters

B. PAUL …1. As a father to a son (Timothy) - 1 Timothy 1:2; 1 Timothy 1:18; 2 Timothy 1:2; 2 Timothy 2:1; Ph 2:19-222. As one brother to another (Epaphroditus) - Philippians 2:253. As a son to a mother (the mother of Rufus) - Romans 16:134. In teaching on family duties - Ephesians 6:1-4a. Like obedient children, we should show honor to our older brethren b. Like loving fathers, tender treatment should be shown to younger brethren

C. WHERE IS NEEDED…1. In our text, Paul instructs Timothy on how to exhort a. When instructive criticism was necessary b. When there is to be caution against “rebuke” (an otherwise natural inclination)

  1. Lit., to strike upon, beat upon - Thayer2) To chastise with words, to chide, upbraid, rebuke - ibid.2. This can make quite a difference in handling differences a. We would be gentle with one another - cf. Galatians 6:1b. As David wanted for his son Absalom - cf. 2 Samuel 18:5 [Not only is being the family of God a blessing in the best of times, it can also help when things are not going well; it can smooth the rough times in our relationships! Finally, a few thoughts on how…]

III. WE CAN DEVELOP A STRONG SENSE OF FAMILY A. BY EXAMPLE…1. Children of loving families are more likely to produce loving families 2. As children of God, we can learn “family values” from our Father and Elder Brother a. From God we learn what love is - 1 John 4:9b. From Jesus we learn how to love one another - 1 John 3:16; John 13:343. Thus we are better prepared to love another a. When we meditate upon the love of God b. When we dwell in the love of the Father and the Son

  1. It was shared experiences that bonded Paul and his brethren at Philippi - Philippians 1:3-83. Take advantage of opportunities to be with your brethren, and the sense of family will grow!

C. THROUGH PURITY OF CONDUCT…1. Nothing destroys a sense of family like sin a. Impure conduct caused Amnon to hate his sister Tamar - cf. 2 Samuel 13:15b. Impure conduct caused Absalom to hate his brother Amnon

  • cf. 2 Samuel 13:222. In our text, Paul cautioned Timothy about his conduct toward younger sisters a. “younger as sisters, with all purity” - 1 Timothy 5:2b. He “was to indulge in no word, or look, or action, which could by any possibility be construed as manifesting an improper state of feeling.” - Barnes3. Improper conduct between brothers and sisters in Christ: a. Has devastated many congregations b. Destroys any sense of family

  1. Thus all would do well to heed a later admonition by Paul - cf. 2 Timothy 2:22a. “Flee also youthful lusts” b. “Pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart”

  2. One of the greatest blessings of being a Christian is being in the family of God… a. To have God as your Father, Jesus as your Elder Brother b. To have an unlimited supply of mothers, fathers, brothers and sisters

  3. But to fully experience this blessing, we must treat one another like family… a. In our love for one another b. In our correction of one another

May we reap the fullest benefit of membership in the family of God, by heeding Paul’s admonition to Timothy…!

1 Timothy 5:2

1 Timothy 5:2

1 Timothy 5:3-16

“THE FIRST EPISTLE TO TIMOTHY”

The Care Of Widows (1 Timothy 5:3-16)

  1. In the New Testament church, the care of widows was an important concern… a. The church at Jerusalem made sure none were neglected - cf. Acts 6:1-7b. James described caring for widows as “pure and undefiled religion”
  • James 1:27c. Paul charged Timothy to “Honor widows who are really widows”
  • 1 Timothy 5:3
  1. Yet it was not a responsibility simply to be thrust upon the church… a. The local church has its limitations b. Family members have their obligations c. Even widows themselves bear some responsibility

[In the text for this study, 1 Timothy 5:3-16, the apostle Paul instructs Timothy regarding “The Care Of Widows.” We first note the care to be given widows…]

I. BY THEIR A. TO SHOW PIETY AT HOME…1. “…let them first learn to show piety at home” - 1 Timothy 5:42. “The word is commonly used to denote piety toward God, but it is also used to denote proper reverence and respect for a parent.” - Robinson3. This is one way that children “honor” their parents - cf. Ephesians 6:1-2 B. TO REPAY THEIR PARENTS…1. “and to repay their parents; for this is good and acceptable before God” - 1 Timothy 5:42. Think of the care and sacrifice parents make for their children 3. “This debt can never be wholly repaid, but still a child should feel it a matter of sacred obligation to do as much toward it as possible.” - Barnes C. TO PROFESS TRUE FAITH…1. Refusal to provide for one’s own family is a denial of true religion - 1 Timothy 5:8; cf. James 1:272. Even unbelievers care for their own: “Every man should take care of his own family” - Cicero3. Dare we do any less?

[Families should care for their widows, for “widows indeed” are those who are left alone and trust in God through prayers night and day (1 Timothy 5:5). They are certainly not ones who “live in pleasure” (1 Timothy 5:6-7), of which Paul will say more later. Next Paul writes of the care given to “widows indeed”…]

II. BY THE CHURCH A. THEY MAY BE TAKEN “INTO THE NUMBER”…1. I.e., included on a list of those cared for by the church

  • 1 Timothy 5:9; cf. Acts 6:1-72. From the qualifications (see below), some conclude these widows would be given special duties to fulfill for the church
  1. Since it was not uncommon for the church to provide for its own on special occasions (cf. Acts 4:34-35), this appears to be list for those given long-term care by the church

B. WERE MET…1. Over sixty years old, the reasons for which given later - 1 Timothy 5:92. The wife of one man - 1 Timothy 5:9a. Assumed by many to mean one husband at a time b. Otherwise Paul would later tell younger widows to do that which disqualify them for any help in the future - cf. 1 Timothy 5:143. Well reported for good works - 1 Timothy 5:10; cf. Dorcas, Acts 9:36-39a. Brought up children b. Lodged strangers c. Washed the saints’ feet d. Relieved the afflicted e. Diligently followed every good work

[Such qualifications were required because the church does not have the ability to help everyone (cf. 1 Timothy 5:16). For younger widows especially, Paul writes of the care given to widows…]

III. BY A. YOUNGER WIDOWS ARE TO BE REFUSED…1. The church is not take younger widows “into the number” - 1 Timothy 5:11; cf. 1 Timothy 5:9a. That is, into long term care by the church b. Though short term care might be provided along with others 2. Reasons to refuse younger widow a. They will want to remarry, forsaking the commitment expected of those taken into the number - 1 Timothy 5:11-12b. They will become idle gossips and busybodies, saying and doing things they should not - 1 Timothy 5:13; cf. 2 Thessalonians 3:11; 1 Peter 4:15 B. YOUNGER WIDOWS ARE TO REMARRY…1. This is what Paul “desires”, it is his opinion or counsel

  1. “The Care Of Widows” should be an important concern for us today… a. Such care is a mark of pure religion b. Such care is an expression of due respect toward those who have done so much

  2. Yet the church has many obligations, it cannot afford to become burdened by this one - 1 Timothy 5:16a. For this reason families must accept their responsibilities b. Younger widows must accept their own responsibility c. Today, even governmental assistance is often available

For those who are “really widows”, left alone, trusting in God, and who meet the qualifications listed in our text, then “The Care Of Widows” is a duty not to be neglected by the Lord’s church…

1 Timothy 5:4

1 Timothy 5:4

1 Timothy 5:5

1 Timothy 5:5

1 Timothy 5:6

1 Timothy 5:6

1 Timothy 5:7

1 Timothy 5:7

1 Timothy 5:8

1 Timothy 5:8

1 Timothy 5:9

1 Timothy 5:9

1 Timothy 5:10

1 Timothy 5:10

1 Timothy 5:11

1 Timothy 5:11

1 Timothy 5:12

1 Timothy 5:12

1 Timothy 5:13

1 Timothy 5:13

1 Timothy 5:14

1 Timothy 5:14

1 Timothy 5:15

1 Timothy 5:15

1 Timothy 5:16

1 Timothy 5:16

1 Timothy 5:17

1 Timothy 5:17

1 Timothy 5:18

1 Timothy 5:18

1 Timothy 5:19

1 Timothy 5:19

1 Timothy 5:20

1 Timothy 5:20

1 Timothy 5:21

1 Timothy 5:21

1 Timothy 5:22

1 Timothy 5:22

1 Timothy 5:23

1 Timothy 5:23

1 Timothy 5:24

1 Timothy 5:24

1 Timothy 5:25

1 Timothy 5:25

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