Chapter 5

1 Rules to be observed in reproving. 3 Of widows. 17 Of elders. 23 A precept for Timothy’s health. 24 Some men’s sins go before unto judgment, and some men’s do follow after.

Rebuke not. Or, “never severely chide.” There must be no evidence of discourtesy on the part of Christians toward any group, especially by those who are younger toward those who are older. As an example for all church members to follow, Timothy is here reminded of the many practical occasions that test the genuineness of a man’s religious experience. The various groups here listed represent the many classes of people making up the congregations Timothy was to supervise and before whom he was to “take heed” so that he would “both save” himself and “them that hear” him (see on ch. 4:16).

Elder. Gr. prebuteros, “older [man]” (see on Acts 11:30). Even secular propriety recognizes the moral appropriateness of youthful deference toward age and experience. Regardless of the correctness that may characterize a young person’s ideas, it is highly disrespectful for him to treat inconsiderately those who are older. Such action does not commend him as a genuine Christian (see on Ex. 20:12; Lev. 19:32).

Intreat.Or, “exhort.” Old age does not automatically cancel the need for correction, but if it is the younger man’s duty to reprove, the spirit of sincere respect and humility must prevail.

Younger men. Admonition and discipline are effective only when they are administered in a manner that is above criticism. Those receiving the needed counsel must not find cause for refusing the young leader because of a haughty, superior attitude. The younger members of the church must sense his fellowship, not his superiority.

2. Elder women. Every church leader should look at his fellow church members as God does, that is, as a family unit. This perspective should protect the minister against any tendency to supercilious arrogance and overbearing discipline.

The younger. The minister’s relationship with female members should not only be pure but also free from all misunderstanding and suspicion. Especially do young ministers need this counsel as they face constantly the devil’s siren call to impurity.

3. Honour. That is, with material assistance as well as respect. In Matt. 15:4–6 Jesus contrasts those children who faithfully provide for the material needs of their parents with those who “honour” their parents only in word. Mere pity for the plight of widows will not provide the needed help, nor will it provide an exhibit of the genuine Christian spirit (see on James 1:27).

Widows indeed. Different categories of widows have always existed in the church: (1) those who still have the active support of children or other relatives, v. 4; (2) those who are completely destitute of family support, v. 5; (3) those who live “in pleasure” and receive material care in some other manner than by either relatives or the church, v. 6. Obviously, only the second class of widows was eligible for the consistent support of the church. The Jewish custom of caring for widows was followed by the Christian church (see on Ex. 22:22; Acts 6:1; James 1:27).

4. Nephews. Literally, “descendants.” In Old English the word “nephew” did not have the specific meaning it has today. The care of a widow is primarily the obligation of her close relatives. If her sons or daughters are also in need of support, or are dead, the obligation then rests upon other descendants.

First. That is, care for his parents is a man’s first obligation.

Piety. Gr. eusebeoµ, “to act piously,” “to act godly.” The noun eusebeia is translated “godliness” in 1 Tim. 2:2; 3:16; 4:7–8; 6:3, 5, 6, 11; 2 Tim. 3:5. The Christian religion brings into sharp focus those duties that every mature man or woman will faithfully attend to. To profess loyalty to God and yet to be oblivious to the needs of the family is not true religion. God does not accept even church activity as a substitute for the primary duty of caring for parents or grandparents.

To requite. Or, “to give back recompenses,” that is, in the light of the care expended by parents in rearing children. Whatever a child does for his parents in their old age can never fully compensate for this care. Not the motive of duty alone, but grateful love, should inspire care for aged parents.

Parents. Or, “ancestors.”

Good and. Textual evidence attests (cf. p. 10) the omission of these words.

Acceptable. The sense of duty, whether toward man or God, demonstrates the degree of godliness possessed by church members. God is an example of One who did not ignore the helplessness and poverty of others. His love knows no limits as He strives to care for the needs of His creation. Hence, the Christian who denies selfish considerations, caring faithfully for his parents or grandparents, reveals a Christlike attribute that is well pleasing to God (see on ch. 2:3).

5. Widow indeed. That is, widows without close relatives and without any visible means of support (see on v. 3).

Desolate. Literally, “left alone,” that is, without children.

Trusteth in God. The widow now described does not assume an earnest deportment to win the sympathy and commendation of the church. From the beginning of her widowhood she has placed her future in the hands of God, knowing that His love will provide a solution to her problem.

Night and day. That is, in the night and in the day, Paul does not imply that continual prayer should constitute the chief occupation of widows; he merely states that God is their constant companion and their ready source of comfort.

6. In pleasure. Or, “luxuriously.” Paul gives no admonition to the church regarding this widow, who seems to be well provided for, presumably by her new admirers. Apparently she has exchanged the dignity befitting her age and religious profession for the gaiety of her new freedom.

Dead. That is, spiritually dead “in trespasses and sins” (see on Eph. 2:1–5; Jude 12; Rev. 3:1).

7. These things. That is, the instruction concerning the care of widows (vs. 3–16).

Charge. See on chs. 1:3; 4:11. Some of Paul’s admonition was for Timothy’s personal use and some for the edification of the whole church. The information with which Timothy was charged in this epistle was especially to be enjoined publicly upon the whole church.

They. That is, all those concerned with the proper care of the widows. Both the children of widows and the church in general are to manifest to the world an irreproachable program of solicitous responsibility toward their widows. Also, the widow who lives in undignified pleasures ought to reconsider her ways so as not to deserve the reproach of both the church and the world.

8. Provide not. Some commentators believe that this includes material assistance for those deprived of security while the wage earner lives. Others think Paul means that financial security of some kind should be provided for a family by the husband, so that his death would not cause financial hardship to those who survive him.

Own. That is, those connected with his family in any way perhaps in this context, especially widows. In Paul’s day this would include family servants as well as all relatives.

His own house. Paul includes more than widows in this wide circle of responsibility; all dependent relatives should be cared for by those most closely related to them. This practice deserves the full commendation of the church, for all people must look forward to the day when they will be dependent upon others, if death does not suddenly intervene.

Denied the faith. That is, the fundamental teachings of the Christian church concerning a man’s responsibility toward his parents and others who are close of kin. The Christian church affirms the Sinai declaration that children are to “honour” their parents (see on Ex. 20:12), that true religion exalts and ennobles ordinary family duties. To profess a religion based on unselfish love and yet to ignore the responsibilities due one’s parents is tragic inconsistency. A lack of sincerity in one’s profession is thus manifested. Jesus set an example for every Christian when He solicitously provided for His mother’s care at the time of His crucifixion (see on John 19:25–27).

Infidel. Literally, “unbeliever.” Because many a heathen regards it his duty to care for his aged parents, the failure of a Christian to provide for his family would make him “worse than an infidel.”

9. The number. A literal translation of this verse reads: “Let a widow be enrolled who has become not less than 60 years old, wife of one husband.” The function of this special enrollment of widows, though understood in Paul’s day, is now not clear. This was not the only circle of “widows indeed” (vs. 4, 5), because obviously there were cases of “desolate” widows (v. 5), without children, who had not yet reached 60 years of age. Indeed, v. 10 describes the special widows of v. 9 as having reared children, and this raises the question as to why these children were not caring for their mothers. Possibly the children were not now living, or were unable or unwilling to perform their filial duties. Under any circumstances the “widow indeed” needed special help.

Threescore years old. Paul counseled the young widows to remarry (see on vs. 11–14). Hence, this arbitrary age limit implies that remarriage was most unlikely for the widows who constituted the special group. In other words, their now single state was considered permanent. Thus, the expectation that they would continue in a single state was based, apparently, on the age to which they had attained, not on any vows some claim they were supposed to have taken.

One man. Compare ch. 3:2, 12. The widow honored by the church in this special enrollment must have a worthy record, that is, a widow who had been a faithful wife and mother.

10. Reported. A well-attested life, both within and without the home, was a prerequisite for each widow of the special group (see v. 9). What follows appears to be a sort of achievement test, by passing which a widow might qualify for membership in the special group.

Good works. See on ch. 2:10. With Jesus, Paul places great emphasis upon the fruits of a genuine Christian faith (see on Matt. 5:13–16; 7:16–20; 2 Cor. 9:8; Eph. 2:10; 1 Tim. 3:7; James 2:17–26).

Brought up children. Paul now specifies some of the “good works” to which he refers. The Greek implies that to have “brought up children” was a requirement of one enrolled in this special group of widows. Some suggest that this includes the widow’s commendatory concern toward the destitute children of others and her personal support of orphans.

Lodged strangers. To have been able to entertain strangers suggests that the widows under consideration had not been financially destitute themselves.

Washed the saints’ feet. Eastern courtesy required that the feet of guests be washed. Special honor was presumably shown if the hostess herself performed this act, proper to a servant. Some understand this to refer to faithful participation in the ordinance of foot washing instituted by our Lord in John 13:3–15, particularly since “saints” are specified as the recipients.

Afflicted. See on Rom. 12:13.

Every good work. That is, such as devout women might properly be expected to engage in.

11. Younger widows. That is, those under 60 years of age.

Refuse. See on ch. 4:7. Note that Paul does not suggest that needy widows who are under 60, and without children, should not receive material assistance from the church. He says simply that younger widows should not be enrolled in this special group, which seems to have been granted a permanent subsidy.

Wax wanton. That is, act without the self-restraint that is becoming to Christian womanhood. Presumably, women who had passed the age of 60 would not be susceptible to many of the temptations that might beset their younger sisters in the church. Those admitted to this special group had proved themselves worthy of special honor and recognition as mothers in Israel.

They will marry. In and of itself this course of action would not be wrong, for elsewhere Paul encourages remarriage (see on v. 14). Apparently, however, widows became eligible for the privileges accorded this special group only when they were considered of such an age that it was unlikely they would be able to find other companions. Thus, if these widows who had been admitted to the group were to marry, it would be obvious that they should not have been accepted in the first place and that they did not deserve the support provided. They should have followed the instruction set forth in v. 14, to begin with.

12. Damnation. Gr. krima, “judgment,” “condemnation.” It is clear that Paul does not condemn remarriage as such, but advises it (see on 1 Cor. 7:28). What he says here applies only to this select group.

First faith. That is, their former faith in Christ, which kept them loyal to Him.

13. And withal. Or, “at the same time also.” The young widows here referred to no longer have the restraining influence of home duties, and the time lies heavily on their hands. If the church were to accept these young widows into the permanent society of widows (v. 9), it would thus be encouraging idleness and frivolous living. The young widows might not feel the wholesome necessity of supporting themselves to the best of their ability if they expected regular church assistance. Furthermore, the general behavior of the young widows here described would be a discredit to the church.

Tattlers. Or, “gossipers.”

Busybodies. Or, “meddlers.” They are not dependable, resourceful Christians.

14. Younger women. That is, the younger widows.

Marry.Compare 1 Cor. 7:28, 39. Such counsel as Paul here gives would avoid the dangers he has just mentioned, as well as the pitfall of asceticism (see on 1 Tim. 4:3). God implanted the desire for marriage in man and woman, and it would be wrong to advise against this normal desire. When a young woman desires to marry and has a suitable husband in prospect, there should be no arbitrary church regulation to shackle her.

Guide the house. Literally, “manage household affairs.” Compare Prov. 31:10–31. To be an asset to her husband in his lifework and so to order the affairs of the home that health and joy are the lot of all its members—these constitute the lofty privilege of a Christian wife and mother.

Occasion. Literally, “a base of operations” from which an attack may be made. The young widow is very closely watched. By remarrying wisely and by living an honorable and praiseworthy life she will demonstrate Christian faithfulness.

15. Turned aside. A reference to actual examples of young widows who had cast off the restraints of Christian dignity, fitting the descriptions of vs. 6, 11–13.

Satan. Here, personifying a way of life contrary to that represented by “Christ” (see v. 11). Some young widows, enjoying their new freedom, neglected or ignored their primary pledge to Christ, or “first faith” (v. 12), and their ensuing conduct was not representative of the faith they professed. However, Paul was not in favor of any regulation of young widows that would force them to live under restrictions never intended by God.

16. Man or. Textual evidence favors (cf. p. 10) the omission of these words.

Woman that believeth. Literally, “woman believer.” Paul here completes his instruction regarding the care of widows. He cites a very probable situation wherein a woman church member, married to an unbelieving husband, has a widowed mother or grandmother. The responsibility for her mother’s care resides with her, not with the church. Her unbelieving husband will sense the fairness of this emphasis, because responsibility is placed where it properly belongs.

Let not the church. That is, the church should not assume the burden rightly belonging to the relatives (see on v. 4).

Widows indeed. Paul includes all widows in his instruction. Those with children are to be assisted by their children. Regardless of their age, those widows who have no children and those whose children refuse to fulfill their obligations are to be faithfully relieved and supported by the church (see on vs. 3, 5).

17. Elders. Or, “bishops,” the leaders of the local congregation (see on ch. 3:1).

Rule. See on ch. 3:4.

Double. Successful church leaders are worthy of “honour” for two reasons: (1) They are older; (2) they fulfill their offices in a commendable manner. Some consider that the “honour” here referred to includes respect for age and experience and also financial support.

Honour. Some commentators believe that this refers to substantial remuneration worthy of faithful elders. A salary double that of the widow’s stipend has been suggested. Others assert that the context explains the kind of “double honour” under consideration as a greater measure of respect, which would be worthy of their office.

In the word. See on ch. 4:12.

Doctrine. See on ch. 4:16. Apparently the elders worthy of double honor not only administered church business but also taught publicly and privately.

18. Scripture saith. Compare Paul’s argument in 1 Cor. 9:7–14 for a just remuneration for the ministry. Paul appeals to God’s Word as the final authority: those who devote full time to the ministry should be paid an honorable wage. Some commentators think Paul does not here refer to financial support, but to honor befitting position and creditable service. As an ox receives grain for its service, so an elder should receive respect and honor worthy of his ministry.

Reward. Gr. misthos, “wages,” “hire.” Paul’s insertion of the idea of payment for work performed suggests strongly that “honour” (v. 17) contains the thought of actual financial support (see Luke 10:7). The apostle here refers to the principle embodied in the Lord’s plan for the support of the Levitical priesthood (Num. 18:21), that those who dedicate themselves to holy service deserve material support from those whose spiritual interests they serve (see AA 336). This quotation places the words of Jesus on the same plane as OT Scripture. This seems to be the first instance where His words are quoted as “scripture.”

19. Elder. See on v. 17.

Receive not. In view of the ensuing damage to a Christian leader’s reputation by any accusation, whether valid or not, Timothy was not even to give audience to any accuser unless he could bring “two or three witnesses” with him to vouch for his accusation. Paul does not urge favoritism of any kind for those in office who do wrong. He simply desires to protect faithful leaders from some who may wish to depreciate their influence by calumny.

But. Or, “except.”

Witnesses. That is, when the accused member is brought to trial before a recognized tribunal his opponents must have “two or three witnesses” to substantiate the charge. Jewish practice protected the individual from reckless, malicious accusations (see on Deut. 17:6; 19:15). The NT church adopted this Jewish custom of protection for the individual (see on Matt. 18:16). However, in regard to a church “elder,” Paul recommends avoiding even a public hearing if the accuser, at the time of the original accusation, could not produce “two or three witnesses” of reputable integrity.

20. Them that sin. That is, the “elders” (see on v. 19). Paul will excuse and protect sin in no man.

Rebuke. Gr. elegchoµ, “to convict,” with the implication that the charge is true and that the evidence is clear (see on John 8:46; 16:8). It is a serious moment when one church member accuses another of sin. Consequently, any charge should be thoroughly validated by reliable witnesses before it is made public. When the Bible urges Christians to “rebuke,” it is always in the sense of “convict.” This can be done only when undeniable evidence is at hand. Such counsel forbids reckless accusations whereby the reputations of innocent people are damaged and their confidence in the brethren weakened.

All. This may mean simply “all” the other elders or it may refer to “all” the congregation. Both views might be correct, in that varying faults, ranging from simple inefficiency to flagrant immorality, might be treated differently.

21. Charge. Or, “testify earnestly.”

God, and the Lord Jesus Christ. Some believe that the Greek implies the oneness of the Beings here referred to. The divinity of Christ would thus be emphasized (see on John 1:1–3; Titus 2:14). All thoughts and deeds stand in full view before the God of heaven.

Without preferring. Church decisions growing out of the investigation of sin, especially among elders (vs. 19, 20), must not be to please men but to satisfy the justice of God. Difficult as it always is, no church leader should allow either friendship or enmity to affect a just investigation into charges of sin. If the ministry fail in respect to personal virtue and integrity, what can be expected of the laity?

Partiality. Young ministers such as Timothy sometimes face the difficult problem of correcting those who are older than themselves. This duty, plus the young minister’s natural desire to be accepted and well liked, increases the soundness and pertinency of Paul’s admonition against prejudgment and partiality. The decisions of church leaders must not be made with the intent of seeking favors from the strong or wealthy. Regardless of personal friendships, justice must ever prevail.

22. Lay hands. Paul may be referring either to the hasty ordination of an inexperienced and untried man (see on ch. 3:6, 10) or to the hasty reinstatement of an elder after he has been under discipline. The latter view is more in harmony with the immediate context (see on ch. 5:20, 21). The office of elder was too sacred and important for a hasty admission or readmission of anyone who had not proved himself worthy. The candidate for eldership must first be carefully examined as to his qualifications (see on ch. 3:1–7).

Neither be partaker. If Timothy refused to acknowledge the sins of his elders, he would be shielding sin, and thus sharing in its spirit and consequences.

Pure. The minister, above all others, must remain clean from moral indiscretions. In v. 21 Paul reminds Timothy that no factor, such as wealth, prestige, or personal friendship, should affect his judgement with respect to church matters. The installation or readmission of elders must never be based on any considerations other than the unequivocal standards of ch. 3:1–7.

23. Drink no longer water. In Paul’s day, as now, the water in many localities was often unsafe for use. Physical ailments such as dysentery, often due to contaminated water, were common occurrences. Consequently, other ways to quench thirst were often recommended.

Wine. Gr. oinos (see on ch. 3:8). Some commentators believe that Paul here advocates the temperate use of fermented wine for medicinal purposes. They call attention to the fact that wine has, through the centuries, thus been used.

Others hold that Paul refers to unfermented grape juice, their reasoning being that he would not give advice inconsistent with the rest of Scripture, which warns against the use of intoxicating beverages (see Prov. 20:1; 23:29–32; cf. EGW ST Sept. 6, 1899).

Stomach’s sake. The purpose of Paul’s counsel is that Timothy should be physically fit for the heavy duties that rest upon him as administrator of the churches in Asia Minor. Mental and moral alertness are closely related to physical fitness.

Often infirmities. Apparently Timothy was frequently ill. A body frequently beset with infirmities is not an attractive advertisement for any kind of health reform.

24. Open beforehand. Gr.prodeµlos, “clear,” “evident.” Aside from vs. 24, 25 prodeµlos appears only in Heb. 7:14, where it is translated “evident.” In the papyri the word is used consistently in this sense. Some consider that in 1 Tim. 5:24, 25 Paul concludes his counsel regarding accusations against, and the sins of, church elders (vs. 19, 20), and the examination of the life record of prospective elders (v. 22). Others consider that the apostle refers to the sins of men generally. According to the first view, the words “going before” mean that the sins of elders or of prospective elders “lead (them) into judgment,” that is, make it possible to reach a decision concerning their fitness for office. According to the second view, “going before” means that confessed sins are disposed of judicially in heaven prior to the great final day of judgment, when God will reward every man according to his works as they appear at that time on the records of heaven (cf. 1T 263).

Judgment. Gr. krisis, “the act of judging.” Those who hold the first view apply this to the judgment of an elder’s qualifications to remain in office, or of a prospective elder to be inducted into office. Those who hold the second view apply this to the great final judgment.

Follow after. Or, “come after.” According to the first view, Paul means that the sins of some elders may not be “openly evident” at the time accusation is made against them, or that the sins of some prospective elders may not be known at the time they were appointed to office. According to the second view, unconfessed sins accompany unrepentant men when they appear before God at the great final judgment.

25. The good works. Whatever a man does, whether good or evil, is remembered by those who are personally affected by it, and also in the man’s own memory, where it prepares the will for a repeated performance of the same act. Good or evil becomes a habit, and men reveal today what their thinking and actions have been in the past.

They that are otherwise. Or, “those being otherwise,” meaning, “works that are otherwise than good,” that is, evil works.

Cannot be hid. That is, permanently. In time the truth will come to light.

Ellen G. White comments

6 MB 61

8 5T 179

10 DA 564; EW 117

13 AH 250

17 1T 130, 194, 446, 472, 473; 4T 393

18 AA 336

19 PP 386

20 2T 15

22 CT 103, 257; GW 438; 4T 406; 5T 617

24 1T 263; 5T 331