Don’t rebuke an older man, but exhort him as a father; the younger men as brothers; the elder women as mothers; the younger as sisters, in all purity. Honor widows who are widows indeed. But if any widow has children or grandchildren, let them learn first to show piety toward their own family and to repay their parents, for this is acceptable in the sight of God. Now she who is a widow indeed and desolate, has her hope set on God, and continues in petitions and prayers night and day. But she who gives herself to pleasure is dead while she lives. Also command these things, that they may be without reproach. But if anyone doesn’t provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever. Let no one be enrolled as a widow under sixty years old, having been the wife of one man, being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints’ feet, if she has relieved the afflicted, and if she has diligently followed every good work.
But refuse younger widows, for when they have grown wanton against Christ, they desire to marry, having condemnation, because they have rejected their first pledge. Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for insulting. For already some have turned away after Satan. If any man or woman who believes has widows, let them relieve them, and don’t let the assembly be burdened, that it might relieve those who are widows indeed.
Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. For the Scripture says, “You shall not muzzle the ox when it treads out the grain.” And, “The laborer is worthy of his wages.”
Don’t receive an accusation against an elder, except at the word of two or three witnesses. Those who sin, reprove in the sight of all, that the rest also may be in fear. I command you in the sight of God, and the Lord Jesus Christ, and the chosen angels, that you observe these things without prejudice, doing nothing by partiality. Lay hands hastily on no one. Don’t be a participant in other people’s sins. Keep yourself pure.
John Calvin 1540 · Public Domain On vv1–22 1 Do not harshly rebuke an elder He now…
1 Do not harshly rebuke an elder He now recommends to Timothy gentleness and moderation in correcting faults. Correction is a medicine, which has always some bitterness, and consequently is disagreeable. Besides, Timothy being a young man, his severity would have been less tolerable, if it had not been somewhat moderated.
But exhort him as a father The Apostle enjoins him to reprove elder persons as parents; and he even employs the milder term, exhort It is impossible not to be moved with reverence, when we place before our eyes our father or our mother; in consequence of which, instead of harsher vehemence, we are immediately influenced by modesty. Yet it ought to be observed, that he does not wish old men to be spared or indulged in such a manner as to sin with impunity and without correction; he only wishes that some respect should be paid to their age, that they may more patiently bear to be admonished.
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The younger as brethren Even towards younger persons he wishes moderation to be used, though not in an equal degree; for the vinegar must always be mingled with oil, but with this difference, that reverence should always be shewn to older persons, and equals should be treated with brotherly gentleness. Hence pastors are taught, that they must not only take into account their office, but must also see particularly what is due to the age of individuals; for the same things are not applicable to all. Let it therefore be remembered, that, if dramatic performers attend to decorum on the stage, it ought not to be neglected by pastors, who occupy so lofty a station.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 3, 4, 5, 6, 9, 10, 11, 13, 14, 16, 17, 19, 20, 21, 22 Of keeping measure in private reprehensions according to the…
Of keeping measure in private reprehensions according to the degrees of ages and kinds.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–22 1 Rebuke not an elder, but intreat him as…
1 Rebuke not an elder, but intreat him as a father; and the younger men as brethren;
Ver. 1. Rebuke not an elder] Lash him not with the scourge of the tongue, as a puny boy, μη επιληξης. Ne plagam inflixeris. Jerk him not as the pope did Henry IV of France in the person of his ambassador, or as the bishops and their shavelings did Henry II of England till the blood followed. This is not civil usage for an elder.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 17, 18, 19, 20, 21, 22 Rebuke not an elder; it appeareth by the next…
Rebuke not an elder; it appeareth by the next verse, that the apostle by elder here understandeth not a church officer, but an ancient man. The word translated rebuke is translated too softly; it should be: Rebuke not too roughly, as appears by the opposite phrase, and indeed the word properly signifies to beat or lash. Rebuke him not but with a decent respect to his age.
But entreat him as a father; so that thy reproofs may look more like counsels and exhortations than rebukes.
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And the younger men as brethren; prudence also must be used as to the yonnger men, ministers in rebuking them should remember that they are brethren, and treat them accordingly, not too imperiously.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv1, 3, 8, 9, 11, 17, 18, 19, 22 Our apostle here directs Timothy how to manage rightly…
Our apostle here directs Timothy how to manage rightly that great and important duty of ministerial reproof: if aged persons, elders in age, do transgress, they must be rebuked, not magisterially, but fraternally, with humility and gentleness, according to their years; not with austerity and roughness. The elder men as fathers, the elder women as mothers, both with just deference and due respect: the younger also must not be treated with contempt, but with gentleness; The younger men as brethern, the younger women as sisters, both without pride and fierceness: and with all purity, shunning all levity and wantonness, and eschewing all that savoureth of immodesty or unchastity in thought, speech, look, or behaviour.
Learn hence, That although the ministers of God must not flatter or favour any persons, to the prejudice either of truth or holiness, yet must they put a difference between persons in their reproof; they must not deal with the aged as they deal with the younger, (when we speak reproof, we must also speak respect to the ancient spiritual fathers,) no more that natural children must behave themselves proudly against the ancient, and basely against the honourable.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On vv1, 3, 17 Here the apostle gives rules to Timothy, and in…
Here the apostle gives rules to Timothy, and in him to other ministers, in reproving. Ministers are reprovers by office; it is a part, though the least pleasing part, of their office; they are to preach the word, to reprove and rebuke, Ti2 4:2. A great difference is to be made in our reproofs, according to the age, quality, and other circumstances, of the persons rebuked; thus, and elder in age or office must be entreated as a father; on some have compassion, making a difference, Jde 1:22. Now the rule is, 1. To be very tender in rebuking elders - elders in age, elders by office. Respect must be had to the dignity of their years and place, and therefore they must not be rebuked sharply nor magisterially; but Timothy himself, though an evangelist, must entreat them as fathers, for this would be the likeliest way to work upon them, and to win upon them. 2. The younger must be rebuked as brethren, with love and tenderness; not as desirous, to spy faults or pick quarrels, but as being willing to make the best of them. There is need of a great deal of meekness in reproving those who deserve reproof. 3. The elder women must be reproved, when there is occasion, as mothers. Hos 2:2, Plead with your mother, plead. 4. The younger women must be reproved, but reproved as sisters, with all purity. If Timothy, so mortified a man to this world and to the flesh and lusts of it, had need of such a caution as this, much more have we.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16, 17, 18, 19, 20, 21, 22 Rebuke not an elder,.... By whom is meant, not…
Rebuke not an elder,.... By whom is meant, not an elder in office, but in age; for elders by office are afterwards spoken of, and particular rules concerning them are given, Ti1 5:17. Besides, an elder is here opposed, not to a private member of a church, but to young men in age; and the apostle is here giving rules to be observed in rebuking members of churches, according to their different age and sex, and not according to their office and station; and this sense is confirmed by a parallel text in Tit 2:2. Now an ancient man, a member of a church, is not to be rebuked in a sharp and severe way; the word here used signifies to smite or strike; and so the Arabic version renders it, "do not strike an elder"; meaning not with the hand, but with the tongue, giving hard words, which are as heavy blows; reproof is a smiting, and there is a gentle and a sharp one, Psa 141:4. It is with the former, and not the latter, that man in years is to be reproved, when he is in a fault, whether with respect to doctrine or practice, as such persons may be as well as younger ones; and when they are observed to err, they should not be roughly and sharply dealt with:
but entreat him as a father; as a child should entreat a father, when he is going out of the way; give him honour and respect, fear and reverence, and persuade him to desist; entreat and beseech him to return to the right path of truth and holiness; use him as a father in Christ, that has known him that is from the beginning, and as of long standing in the church: this must be understood of lesser crimes, and not of atrocious and flagitious ones, obstinately continued in, to the great scandal of religion, and dishonour of the Gospel; for then severer methods must be used; see Isa 45:20. But though this is the sense of the passage, yet the argument from hence is strong, that if an elder in years, a private member, who is ancient, and in a fault, is not to be roughly used, but gently entreated, then much more an elder in office.
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And the younger men as brethren; the Syriac, Arabic, and Ethiopic versions read, "as thy brethren". Timothy was a young man himself; and as he was to consider an elderly man as his father, and use him accordingly; so he was to consider young men as equal with him, at least in age, and take the more freedom with them, in reproving them for their faults, and use somewhat more authority with them; and yet consider them as brethren in Christ, and reprove them in a brotherly way, and with brotherly love.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 17, 18, 19, 20, 21, 22 Rebuke not - Considering your own youth, with such…
Rebuke not - Considering your own youth, with such a severity as would otherwise be proper.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–22 Rules to be observed in giving reproofs to the…
CHAPTER V.
Rules to be observed in giving reproofs to the old and to the
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young, 1, 2.
Directions concerning widows, 3-16.
Of elders that rule well, 17, 18.
How to proceed against elders when accused, and against
notorious offenders, 10-21.
Directions concerning imposition of hands, 22.
Concerning Timothy's health, 23.
Reasons why no person should be hastily appointed to sacred
offices, 24, 25.
NOTES ON CHAP. V
Verse 1. Rebuke not an elder] That is, an elderly person; for the word πρεσβυτερος is here taken in its natural sense, and signifies one advanced in years. At 1Ti 5:17, it is taken in what may be termed its ecclesiastical meaning, and signifies, an officer in the Church, what we commonly call a presbyter or bishop; for sometimes these terms were confounded. There are but few cases in which it at all becomes a young man to reprove an old man, and especially one who is a father in the Church. If such a one does wrong, or gets out of the way, he should be entreated as a father, with great caution and respect. To this at least his age entitles him. The word επιπληξης signifies, do not smite; i.e. do not treat them harshly, nor with magisterial austerity.
The younger men as brethren] Showing humility, and arrogating nothing to thyself on account of thy office. Feel for them as thou oughtest to feel for thy own brethren.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 5, 8, 9, 11, 14, 17, 19, 21, 22 1Ti 5:1-2. Because it is the duty of ministers…
1Ti 5:1-2. Because it is the duty of ministers to reprove such of their people as err in principle or practice, and because the success of reproof depends, in a great measure, upon the manner in which it is given, the apostle here proceeds to direct Timothy in that important branch of his office. Rebuke not — Or rather, rebuke not severely, the phrase, μη επιπληξης, literally signifying, do not strike, and metaphorically, do not sharply reprove; an elder — Or aged man, as the word πρεσβυτερω here evidently signifies, being opposed to νεωτερους, the younger, in the following clause. So that it is not the name of an office, as it is 1Ti 5:17; 1Ti 5:19, but denotes simply one in advanced age; but entreat him as a father — Or as thou wouldst thy father in the like case; and the younger men — Who sin; as brethren — As if they were thy own brothers; that is, with kindness and affection, and not with a lordly, domineering contempt. The elder women as mothers — With respect and deference; and the younger as sisters, with all purity — With the strictest decorum in thy converse with them, and distance from every thing, in word or deed, that could have the least appearance of levity and wantonness, remembering how many eyes are upon thee, and how fatal any thing in thy conduct, which might bring the least blemish upon thy character, would be to the honour and success of thy ministry, and to the credit of the gospel and its professors.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–22 Rebuke not an elder - The word “elder” here…
Rebuke not an elder - The word “elder” here is not used in the sense in which it often is, to denote an officer of the church, a presbyter, but in its proper and usual sense, to denote an aged man. This is evident, because the apostle immediately mentions in contradistinction from the elder, “the younger men,” where it cannot be supposed that he refers to them as officers. The command to treat the “elder” as a “father,” also shows the same thing. By the direction not to rebuke, it is not to be supposed that the minister of the gospel is not to admonish the aged, or that he is not to show them their sins when they go astray, but that he is to do this as he would to a father. He is not to assume a harsh, dictatorial, and denunciatory manner. The precepts of religion always respect the proprieties of life, and never allow us to transgress them, even when the object is to reclaim a soul from error, and to save one who is wandering. Besides, when this is the aim, it will always be most certainly accomplished by observing the respect due to others on account of office, relation, rank, or age.
But entreat him as a father - As you would a father. That is, do not harshly denounce him. Endeavor to persuade him to lead a more holy life. One of the things for which the ancients were remarkable above most of the moderns, and for which the Orientals are still distinguished, was respect for age. Few things are enjoined with more explicitness and emphasis in the Bible than this; Lev 19:32; Job 29; Pro 20:20; Pro 30:17; compare Dan 7:9-10; Rev 1:14-15. The apostle would have Timothy, and, for the same reason, every other minister of the gospel, a model of this virtue.
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And the younger men as brethren - That is, treat them as you would your own brothers. Do not consider them as aliens, strangers, or enemies, but entertain toward them, even when they go astray, the kindly feelings of a brother. This refers more particularly to his private conversation with them, and to his personal efforts to reclaim them when they had fallen into sin. When these efforts were ineffectual, and they sinned openly, he was to “rebuke them before all” 1Ti 5:20, that others might be deterred from following their example.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 5, 6, 8, 9, 11, 12, 13, 14, 15, 17, 19, 20, 21, 22 An ancient man.[1] Here the word presbyter is not…
An ancient man.[1] Here the word presbyter is not take as in other places, for a bishop or priest, but for an elderly man, who is otherwise to be dealt with than young men. (Witham) --- We cannot sufficiently admire the tenderness and prudence of all this saint’s counsels. Reproof, under any circumstances, is always sufficiently painful, without being accompanied by harsh and unfeeling words and manners. Age, though not exempt from fault, should always be treated with tenderness and respect.
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[BIBLIOGRAPHY]
Seniori, Greek: presbutero.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
John Nelson Darby 1862 · Public Domain On v1 1 Timothy Chapter 5
1 Timothy Chapter 5
Having thus considered the labourer, the apostle returns to the details of the work, in which Timothy was to display his diligence and watchful care. Everywhere here the subject is that which is suitable outwardly to an upright walk, that which is seemly, whether with regard to the position of individuals, or with respect to the world. The apostle speaks of elders; of widows, of that which is becoming for younger widows; of the honour due to faithful elders those among them especially who were teachers also. There is nothing inward, nothing of the soul’s relationships to God; but everything refers to the public testimony which suited the position of men in this world before God. It is important to remark this that although our joy lies in our heavenly privileges in our communion, yet we can never with impunity neglect ordinary duties or moral proprieties; we must take knowledge of the practical dangers that would beset us, owing to that which the flesh is.
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We may notice that provision was made for all widows who had no relatives able to maintain them; and also that there were elders who did not teach.
Against an elder, Timothy was not to receive an accusation, unless there were two or three witnesses.
All this bears testimony to the fact, that the apostle gives these directions with a view to outward order; for the maintenance of that which is respectable in the eyes of all, and of respect for all that ought to be respected. At the same time, Timothy was to be careful not to give by the laying on of hands his sanction to any one who did not offer moral guarantees that, in the position he had taken, he deserved this mark of respect from others. It would be, on Timothy’s part, to become a partaker in the sins of which such a one might be guilty. He was not to lay hands hastily on any one.
Some men’s sins were open, and proclaimed before hand the judgment that awaited them. The sins of others were hidden: they would find them again at the great day. But this was a reason why he should do nothing in his charge with precipitation; he was also to keep himself pure.
Timothy’s habitual temperance is here seen: weak in body, the apostle recommends him to use his liberty by taking a little wine-a pleasing instance of grace. We have here a proof of the habits of this faithful servant. The Spirit shews us how carefully he kept himself from exciting or satisfying his passions in the least thing (at the same time that there is perfect liberty to use everything that is good when there is a true reason for it) and also the apostle’s tender interest in his fellow-labourer in the gospel. It is a little parenthesis attached to the expression, “be not a partaker of other men’s sins,” but it has great beauty. This affectionate watchfulness became the apostle; he desired holiness in his representative, but he well knew how to respect Timothy, and to maintain the decorum which he had enjoined, and to exhibit his heartfelt tenderness. The 24th verse is connected with the 22nd.
John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv1, 17 Directions in reference to the Management of the Community
XI
Directions in reference to the Management of the Community
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A.—How Timothy must conduct himself toward aged and young persons of both sexes in the community, and especially toward the widows
1Ti_5:1-16
1Rebuke not an elder [an aged man], but entreat him as a father; [,] and the younger men as brethren; [,] 2The elder women as mothers; [,] the younger 3as sisters, with [in] all purity.1 Honor widows that are widows indeed. 4But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that2 is good and acceptable before God. 5Now she that is a widow indeed, and desolate, trusteth in God,3 and continueth in supplications and prayers night and day. 6But she that liveth in pleasure, is dead while she liveth.4 7And these things give in charge, that they may be blameless. 8But if any provide5 not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. 9Let not a widow be taken into the number under threescore years old, having been the wife of one man, 10Well reported of for good works; [,] if she have brought up children, if she have lodged strangers, if she have washed the saints’ feet [feet of saints], if she have relieved the afflicted, if she have diligently followed every good work. 11But the younger widows refuse: for when they have begun to wax wanton6 against Christ, they will marry; [,] 12Having damnation, because they have cast off their first faith [have laid aside = turned away from their first fidelity]. 13And withal they learn to be idle, wandering about from house to house; [,] and not only idle, but tattlers also and busybodies, speaking things which they ought not. 14I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. 15For some are already turned aside after Satan.7 16If any man or woman that believeth8 have widows, let them relieve them, and let not the church be charged; [,] that it may relieve them that are widows indeed.
EXEGETICAL AND CRITICAL
1Ti_5:1. An elder. After the Apostle, at the close of the previous chapter, has given Timothy his general exhortation and counsel as to the conduct of his high office, he passes to a more exact view of his duty in the guidance of the church, with special reference to persons of differing positions, age, and sex. Melanchthon: “Addit admonitiones particulares aliquot de negotiis forensibus et æconomicis, et insigne testimonium est, quod Deo placeant officia debita cognatis.”—An elder, πρεσβυτέρῳ; not an elder in the official sense, as is plain from the contrast with the νεωτέροι, but a member of the church, provectioris ætatis.—Rebuke not; that is, in case he has been guilty of some offence, reprove him not with violence and severity, noli eum inerepare. Youthful zeal and impulse might easily mislead Timothy in this, since many sins are really more offensive when committed by the aged.—But entreat him as a father. Act toward him as a right-minded son would to a father whom he perceives to have fallen into wrong.—The younger men as brethren, sc., παρακάλει, without any self-exaltation over them. Timothy must thus exhort all, without distinction; but the tone and manner and spirit of his words must be modified according to the differing circumstances of those whom he addressed.
1Ti_5:2. The elder women purity. He must keep toward the elder women the same conduct as toward the elder men. In respect to the younger women of the church, he is reminded most emphatically of the duty of ἁγνείᾳ. Grammatically, this requirement may be referred to all the preceding clauses, but logically it belongs only to νεωτέρας. Although the ἁγνείᾳ here urged consists first in chastity, its whole force is not thus exhausted (comp. 1Ti_4:12). The conduct of Timothy must be morally pure in its fullest sense, so as to guard himself not only from evil, but from the appearance of evil.—As sisters. Bengel well says: “Hic respectus egregie adjuvat castitatem.”
1Ti_5:3. Honor widows. χήρας is entirely general, although afterward different classes among widows are spoken of.—Hold in honor, τίμα; not merely by care and support from the treasury of the church (De Wette), but again quite general: show them the honor and respect that belong to a widow, as well as help in their necessities.—That are widows indeed, τὰς ὄντως χήρας; a more exact description of those widows whom Paul specially commends to Timothy. The following more fully explains his meaning. Those who still have children, or other near kindred, who can and ought to maintain them, are not χήραι in the free sense of the word. That the Apostle chiefly speaks of the outward condition, not of the personal character of widows (Schleiermacher), clearly follows from 1Ti_5:4 (comp. also 1Ti_5:16). In 1Ti_5:5 the Apostle first alludes to the spirit and demeanor of the widow who really deserves the name. In all that concerns the local and temporal view of this subject, the following verse is of special importance; for it is the fullest passage in the whole New Testament, treating of the character, the rights, and the duties of a Christian widow. In 1Ti_5:4-8 the Apostle names the widows who can justly claim support from the church; then, in 1Ti_5:9-16, the widows who should be or should not be chosen for the service of the church.
1Ti_5:4. But if any widow have children or nephews. According to Act_6:1, widows were almost the first objects of Christian beneficence; and from various evidences in Justin, Ignatius, Eusebius and others, it appears that they were very early regarded with special affection. This beneficence seems, however, to have been soon abused by the indolence of some who had widows among their near relatives, but sought to escape their own duty by giving them to the charge of the church. The church was thus burdened beyond its powers, and Christian love exercised at the cost of natural relationship. Against this wrong condition the precept of the Apostle was directed, and the community was freed from the obligation of sustaining those who had near relatives.—The children or nephews [grandchildren] must learn (μανθανέτωσαν)—not the widows themselves (Matthies)—to shew piety at home. By home is here designated the whole family, inclusive of the widowed mother or grandmother; and the εὐσεβεῖν which Paul sets forth for them, does not mean godly rule (Luther), but the exhibition of a childlike, pious spirit, as becomes the children and grandchildren of such widows. Thus they should requite their parents, especially the widowed, ἀμοιβὰς ἀποδιδόναι; that is, show thankfulness, by caring for their physical support.—Acceptable before God; who has promised a special blessing on the true fulfilment of filial duty (Eph_6:12; comp. Mar_7:10-11). The connection of this precept is thus quite necessary; and it is a riddle to us how Huther, in his commentary on this passage, otherwise so able, explains these last words not of the duties of the children, but of the widows themselves; i. e., that the widows were to take care of the children and grandchildren, and thereby requite the love which had been shown them by the deceased parents. Even if, as we doubt, no verbal difficulties prevented this exposition—which is defended by Matthies likewise, and many older commentators—it would still be quite unnatural and forced; while, on the other hand, the connection favors our view; and this, too, is in the main also the view of De Wette. Theodoret had already given the correct sense, when he wrote: μανθανέτωσαν τὰ ἔκγονα τιμᾷν τὴν οἰκείαν μητέρα ή̀ μάμμην. That by οἶκος is denoted all the persons belonging to a house, including even the servants, is clear, among several passages, from Joh_4:53; Act_16:31.
1Ti_5:5. Now she that is a widow indeed, &c. “Viduæ, liberos habenti, opponitur ver.5, vidua, cui non sunt, a quibus mutuam vicem accipit, quæ spes unice in Deo collocatas habet;” Bengel.—A widow indeed, ὄντως χήρα (comp. 1Ti_5:3). The word χήρα expresses loneliness; and this idea is now strengthened by the addition to it, and desolate, καὶ μεμονωμένη; i. e., utterly without children or grandchildren who could care for her. It follows of necessity that the church must support such widows; and it is called to their remembrance in 1Ti_5:16. But here the Apostle gives a description of the personal disposition of a widow, which contains a like exhortation and comfort. He sketches the character of those whom Timothy should honor (1Ti_5:3), that he may counsel him as to his own duty as teacher, and as to the requirements which he is carefully to urge on such poor women. “The idea of the true widow is not expressed abstractly, but in concrete, by supposing a real person; and hence instead of the imperative or the optative, the indicative is used (ἤλπικεν and προσμένει), as if some individual widow were described as the representative of all;” Matthies. Of the two traits here mentioned, trusteth in God is indirectly contrasted with trust in children or grandchildren; while the following, and continueth in supplications and prayers night and day, is the precise opposite of that disposition which, just afterward, is condemned (1Ti_5:6) in a word. (On δέησις and προσευχή, see note on 1Ti_2:1.) We can scarcely escape the thought that the Apostle, in sketching this character, had before his mind a real person, perhaps the prophetess Anna (Luk_2:36-38), who, although at the close of the Old Covenant, may be called in many respects the type of the Christian widow.
1Ti_5:6. But she that liveth in pleasure, is dead. A true Pauline thought (comp. Rom_8:13), and a fine contrast to the picture of the “widow indeed,” who, while dead to the world and its pleasures, in a higher sense was living. Σπαταλῶσα (comp. Jam_5:5), according to Hesychius; ἀναλίσκειν ἀσώτως καὶ ἀσώτως ἀλαζονεύεσθαι.—Is dead while she liveth (comp. Mat_8:22); spoken of a widow with double fitness, “quippe quæ nec naturaliter jam, nec spiritualiter frugi sit;” Bengel. That it is to be understood in this sense, that she has no further support to expect from the church-treasury, is neither directly nor indirectly involved in the words of the Apostle. The entire dissolution of the moral life is here represented as a warning, while it is left to the wisdom of Timothy to make the best provision for such cases. As to the expression itself, comp. Rev_3:1, and the beautiful words of Seneca, Epist. 1Tim 71: “Vita mors est et quidem turpis, inter fœda versantibus.”
1Ti_5:7. And these things be blameless. Ταῦτα may be in various ways connected with the preceding, either only with 1Ti_5:6, or with 1Ti_5:3 et sqq., or even with 1Ti_5:5-6. The latter seems certainly to deserve the preference; and thus the following words, that they may be blameless, definitely refer to the widows. For children, or other relations who forget their duties to the widows, the Apostle has a much more severe rebuke (1Ti_5:8). Beyond his careful attention to the physical comfort of widows, he wishes them to strive, as befits Christians, after moral blamelessness, and reflect on his words of encouragement and warning as they concern their personal character. Apart from the question of their claim to support, it is only thus they can be blameless according to the will of the Lord, and ornaments of His Church on earth.
1Ti_5:8. But if any provide not for his own. The Epistle turns now from the widows, to those on whom first (πρῶτον, 1Ti_5:4) rests the duty of their support, and who, if they perversely refuse this sacred debt, deserve a sharp censure. It is, indeed, quite indefinite; εἰ δέ τις, κ.τ.λ., and therefore it may rightly be taken as a general exhortation, implying the duty of each to care for his own kindred. In this connection, however, it does not apparently refer to the duty of widows to their children (Heinrichs, Planck), but to any relatives who are under high and sacred obligations to support widows (comp. 1Ti_5:16). The Apostle would prick the conscience of those who seek a pretext to escape this duty.—Those of his own house, are not associates in the faith (Gal_6:10), but those of his family in the natural sense of the word.—Provide not (comp. 1Ti_5:4).—He hath denied the faith, τὴν πίστιν ἤρνηται; the Christian faith, which is active in love and inseparable from love, and releases no man from the fulfilment of natural duties, but imposes them on all.—Is worse than an infidel. Many of the heathen recognized and performed the duty of caring for their needy parents; and thus the Christian who refuses it is below the very idolater. Calvin: “Quod duabus de causis verum est, nam quo plus quisque in cognitione Dei profecit, eo minus habet excusationes. Ergo in fidelibus sunt pejores, qui in clara Dei luce cæcutiunt. Deinde hoc genus officii est, quod natura ipsa dictat, sunt enimστοργαὶ φυσικαί. Quod si natura duce infideles ultro propensi sunt ad suos amandos, quid de iis sentiendum, qui nullo tali affectu tanguntur? Nonne impios ipsos ferocitate superant?”
1Ti_5:9. Let not a widow be taken, Χήρα καταλεγέσθω. The Apostle passes now to the second point, of which he would remind them in respect to widows; and the only question is, what is meant by καταλέγειν. The word itself presents no difficulty; it is to choose, to note or register in a list (in catalogum referre), as, e.g., citizens, soldiers, taxpayers, are classed together, and thus publicly distinguished from others. As to its real meaning here, we must decide whether it denotes a place on the list of those publicly supported, or an enrolment in the order of church-deaconesses. Almost all the older commentators are of the first opinion; nearly all the recent ones of the latter. (On the literature of the subject, compare De Wette in loco.) We think, too, that there are almost insurmountable difficulties in the way of the first view. For if only the maintenance of widows is here spoken of, why, then, the rule that no widow under sixty years of age should be admitted, while yet younger widows without near relatives had an undoubted right to such support? Why the requirement that they must have the evidence of good works, that they must have brought up children, lodged strangers, washed the saints’ feet, relieved the afflicted, followed diligently every good work? Should those, who perhaps had not once had an opportunity for the exercise of such good deeds, remain excluded from the charity of the church? Why, further, must a widow, in order to be put on a list of the poor, have had but one husband? Chrysostom, therefore, Homil. 31, De diversis N. T. locis, has justly expressed himself against this view; and it is indeed only apparently favored by 1Ti_5:16. See further below. All the evidence shows that the Apostle designs here a selection for a distinct service in the church—a service in the nature of things confined to women, and therefore the office of deaconess (comp. 1Ti_3:11), of which we have a pattern in Phœbe (Rom_16:1-2); and it seems that only those invested with such an office were to be maintained by the church. This last circumstance explains probably why the Apostle speaks fully in this place of the female ministers of the church, and not before in chap. 3, where otherwise it would have agreed better with the whole connection.—As love to the Lord had before impelled some women to serve Him and His (Luk_8:2-3), so in the apostolic age it had probably led believing sisters to undertake the office of deaconess. The fact that adult women were baptized made this arrangement necessary; and again, the maintenance of the invalid poor, the training up of orphan children, and other works of love, were best entrusted to such hands. When the church had become accustomed to such a service, it could not well dispense with it; and in the place of those retiring or dying, new fellow-workers—the first Sisters of Charity, so to speak—would be chosen and set apart. For this, definite instructions were necessary, which the Apostle in this passage gives to Timothy. It is to some degree apparent, from the requirements here made, in what their office consisted—duties of hospitality, of training children, &c. It cannot be proved that only widows were inducted into this office of deaconess. As to Phœbe (Rom_16:1), it is not known whether she was virgin, wife, or widow; and from 1Ti_3:11 it seems to follow that the wives of deacons performed like services of love. Yet it lay in the nature of the case that widows of a certain age must be specially allotted to such a service, both because they were free from other duties, which else might have had a prior claim (see 1Ti_5:8), and because their love to the Lord and to the church could not repay more fitly the charity bestowed on them. It is of such a church-widowhood, a τάγμα χηρεῖον, Tertullian (De virgin. veland., cap. 9) says: “Ad quam sedem (viduarum) præter annos LX. non tantum univiræ, i. e., nuptæ aliquando eliguntur, sed et matres, ed quidem educatrices filiorum;” while Jerome speaks of it as a standing custom of the church in his days; ad Nepot: “Multas anus alit Ecclesia, quæ officium ægrotanti præstant et beneficium accipiunt ministrando.” Compare the thorough essay of Mosheim on this passage, whose view has been followed also by Böttcher and Mack. Such widows, called presbyteresses, seem to have had the same relation toward their own sex as the presbyters toward the men; and the later office of deaconess which we find in the ancient church, and which was first established by Canon XI. of the Synod of Laodicea, was only, with certain modifications, the carrying out of the outline here drawn. True, we find no further trace of such an institution in the apostolic letters; but this one is quite sufficient, and the oldest church-fathers also call it an apostolic tradition. Meanwhile, we must observe that the later solemn rites accompanying their institution do not date from the apostolic age; and without doubt it was then marked by the greatest simplicity. When De Wette, e.g., says that the widows sat in a specific place, next to the presbyters in the assembly, with their heads uncovered; that they had an oversight over the women of the church, especially over widows and orphans; that they were invested with the vestis vidualis, and consecrated by the laying on of hands: all this belongs, in the main, to a later period. Baur, however, is in worse error, when, on the strength of this passage, he opposes the genuineness of the Pastoral Epistles, because he thinks such an institution inconceivable in the apostolic age. He understands by widows, χήρας in the ecclesiastical use of the word; by which, on the ground of Ignat., Epist. ad Smyrn., cap.3, παρθένοι are intended. But, granted even that there were in the second century virgins who remained unmarried from ascetic motives, and were therefore named χήραι, it does not follow that these women named in the Epistle to Timothy were other than real widows. We conclude, rather, that it was the early custom to choose church-deaconesses from the class of widows; so that widows and deaconesses were almost synonymous terms. The Apostle does not once touch this subject in connection with his remarks on church offices and ministerial duties, but in an entirely different place. The young χήραι, whom Timothy (according to 1Ti_5:11) must reject, are not unmarried women, but such as had early lost their husbands, and would be in danger, by a second marriage, of renouncing the service which they had already entered for the benefit of the church. “No ascetic antagonism between a married life and fidelity to Christ is here in the least intended (see 1Ti_2:15; 1Ti_5:14), but an unfaithfulness towards Christ, which consisted in making the office of the deaconess a stepping-stone to marriage;” Lange, Apost. Zeitalt. i. p. 142.
[Our author has ingeniously sought to combine the two more probable of the three explanations. He accepts the view set forth by Mosheim, and defended by the best of recent English expositors, as well as by De Wette, Wiesinger, and Huther, yet he supposes that the order of deaconess was afterwards developed out of this earlier one of female presbyters. Such a view, however, is open to grave objection. There can be little doubt that the deaconess was a recognized officer of the church before Canon XI. of Laodicea formally established the order. See Schaff, “Apost. Church,” B. 3, 1 Timothy 3, p. 135, for a thorough summary of the facts and the several hypotheses. The truth seems to be, that such exact distinctions of class and name do not suit the character of the primitive age. The order doubtless existed before the title was established. We can easily understand that such a χηρῶν χορὸς, or church-widowhood, had its official duty and honor; and as the ranks of church authority became more settled, as the deacon became at last the assistant of the presbyter, so the deaconess, hitherto a general phrase for such ministering women, became an order next to that of the female presbyter. The subject of the primitive deaconess has of late been viewed with special interest. We refer the reader especially to the essay of Howson, “Deaconesses,” and a recent volume by J. M. Ludlow, “Woman’s Work in the Church.” It is clear that in the Greek Church of the second century it was a most active and useful ministry. It aided the clergy in many duties—in baptizing women, in the care of the church-edifice, and in messages of charity. Undoubtedly this order differed in many features from the germ of the primitive day. It had become a semi-clerical office, and had its vow of ordination. No trace of this can be found in the simpler deaconess of the Pastoral Epistles. But it is not to be confounded with the later type of female celibates in the Latin Church; on the contrary, it is a striking feature, that, with the change from the healthy, social life of a Christian womanhood in the church to the conventual life, the order of deaconess passed away. The just abhorrence of the Romish abuse has led the Protestant to lose sight too often of the good which may be wrought by such organized womanly charity, after the pattern not of the convent, but of St. Paul’s ἐκκλησία κατ’ οἶκον.—W.]
1Ti_5:10. Under threescore years old. Having thus fixed the point of view from which this rule of the Apostle must be regarded, the wisdom of the following instructions becomes clear.—Not under sixty years of age. The participle γεγονυῖα belongs to the preceding, not the following words. (The contrary in the Vulgata: Quæ fuerit unius viri uxor; and so Luther also.) It denotes the advanced time of life which these widows must have reached. Such persons would with reason be expected not to marry again, but might with undivided hearts dedicate themselves to the service of the church. In accordance with this, Theodosius the Great afterwards established the law: “Nulla, nisi emensis 60 annis, secundum præceptum Apostoli ad Diaconissarum consortium transferatur.”—The wife of one man (see on 1Ti_3:2), who had been once married, but not again; although Paul, in 1Ti_5:14, advised second marriage for the younger widows. “It cannot mean that Timothy should not choose a widow who had had several husbands at the same time; for polyandry did not exist among the Greeks, or Jews, or Romans; and even if such a woman had desired church-office, she would have been so marked by public opinion, that a Christian bishop could never have thought of giving her such a charge;” Mack. The cause of this rule was, without doubt, the same as in the case of the presbyter and deacon (see above).—Well reported of for good works. The Apostle briefly names many and weighty things required of the χήρα. She must have a good report for good works. Not only must she be beyond objection, but she must be a woman of known moral and devout character. Those good works which are not exclusively works of charity, are regarded as the living sphere (ἐν) in which she has won this good testimony. What works the Apostle chiefly refers to, is plain from the following clauses.—If she have brought up children, ἐτεκνοτρόφησεν; whether her own, or the children of a stranger. The idea of a devout, godly training, is not strictly expressed by this word, but an education complete, and so far successful.—If she have lodged strangers (comp. 1Ti_3:2; Tit_1:8; Rom_12:13; Heb_13:2). As hospitality was in all ages an Oriental virtue, it must be a Christian one.—If she have washed the saints’ feet (comp. Joh_13:15; Luk_7:44). That which the Lord did in a symbolic way, is here meant in its literal sense, following the common Oriental custom, which the gospel had not abolished.—If she have relieved the afflicted, ἐπαρκεῖν (in the New Testament found only here, and in 1Ti_5:16). Afflicted, not exclusively paupertate, Bengel; but afflicted by the manifold evils and accidents of life.—If she have diligently followed every good work. A general proposition, in which all before is embraced. The expression, every good work, is still stronger than the reference to ἔργοις καλοῖς at the beginning of the verse. It is therefore not to be restricted to charity alone, but has a wider sense. To follow, does not stand here in contrast to præire, which is an obligation of men (Bengel), but has the sense of imitate, or pursue (Luther).
1Ti_5:11. But the younger widows refuse, &c., νεωτέρας; not, strictly, all those who have not yet reached the full sixty years; but all, in general, who, in contrast with the aged, belong to the category of the young. Refuse, παραιτοῦ; whenever they apply for admission among the deaconesses, in order to enjoy the honor and privilege of the older widows.—For, when they have begun to wax wanton, καταστρηνιάσωσι τοῦ Χρ. The word denotes a voluptuous desire, a pruritus libidinosus, which leads them into open opposition to Christ, to whom their fidelity was pledged. A formal vow of chastity, like that of the later orders of nuns, was naturally not required of them; and Melanchthon says truly: “Etiam si tunc consuetudo fuisset faciendi vota, quod non dicit Paulus, tamen ea vota dissimillima fuissent votis monasticis, quæ sine ulladubitatione idolatria.” Since the Apostle, however, had directed that the widows mentioned should be married but once, this desire was an inward infidelity to Christ, for whose Church they were now and always to live with undivided hearts.—They will marry [again]; an evidence that their purpose was not the indulgence of sensual sin, but a second marriage; and hence the exposition of Jerome is too strong—quæ fornicatæ sunt. This, indeed, made them less culpable, yet none the less unfit for the spiritual office.
1Ti_5:12. Having damnation. This design of second marriage has brought condemnation on the young widows (κριμα = κατάκρισις); not only a deserved reproach from others, but the judgment of God, who is faithful, on all who are unfaithful to their covenant with Him. [This interpretation seems too strong. It is by no means to be supposed, had St. Paul thought second marriage in any case worthy of such Divine judgment, that he would have advised and even urged it in 1Ti_5:14. It is enough to read, having condemnation, being worthy of blame. Our commentator seems in this, and all passages relating to women, to have some-what the tone of a later ascetic like Jerome. We may say the same of the criticism of Calvin on the sex, given with approval by our author, in 1Ti_5:13. This harsh spirit must not be made the expositor of the loving, social law of the first Christian family.—W.]—They have cast off their first faith.Augustin, on Psalms 75 : “Voverunt et non reddiderunt.” According to Calvin, the vow of fidelity made at baptism is here meant; but it is difficult to see why a second marriage should be irreconcilable with this vow. It seems better to suppose, with most expositors, that the allusion is to the vow, which was implicite, included in their reception into the common order of widows. They have thereby dedicated themselves exclusively to the service of Christ and His Church; and as they had freely chosen this work, knowing its duties and its restrictions, a second marriage was in this view a breach of troth to Christ.
1Ti_5:13. And withal they learn, &c. The Apostle sees a yet greater evil in the employment of young widows. Not only they have this desire of marriage, but they are withal idle, ἀργαὶ; thus neglect their duties, and do what they should avoid.—Wandering about from house to house;i. e., they are wont to go without good cause. Μανθάνουσι is best connected with περιερχόμεναι. Matthies says rightly: “Μανθάν. with the participle expresses a disposition which has become a habit; they have the wont of idle gadding about.”—Tattlers also, and busybodies. They become gossips (φλύαροι; Chrysostom, λάλοι), persons who pry, without being asked, into the business of others, περίεργοι (comp. 2Th_3:11), speaking things which they ought not; in opposition to all before (comp. ὄ μὴ δεῖ, Tit_1:11). The very character of the duties belonging to the office of deaconess, bringing them in close contact with many persons and social relations, made this temptation doubly perilous. Calvin: “Istis viduis, honoris prætextu, quod veluti publicam personam gerebant, facilior quovis aditus patebat. Hanc opportunitatem nactæ beneficio Ecclesiæ abutebantur ad desidiam: deinda (ut fieri solet) ex otio nascebatur curiositas, quæ ipsa garrulitatis est mater. Verissimum enim est illud Horatii: percontatorem fugito, ram garrulus idem est. Omni enim fide curiosos, ut ait Plutarchus, carere æquum cst, qui simulatque aliquid hauserunt, nunquam cessant, donec effutiverint. Præsertim mulieribus hoc contingit, quæ natura jam propensæ sunt ad loquacitatem nulliusque arcani capaces. Ergo non abs re hæc tria simul conjuncta sunt a Paulo, otium, curiositas et garrulitas.”
1Ti_5:14. I will therefore, &c. Paul silently assumes that Timothy will ask how he shall check this evil, and make the young widows, instead of a shame, an honor to the church. Hence, he suggests the wisest course. As, however, compliance with his rule would not, even with the best intentions, depend merely on the widows themselves (Schleier-macher), the apodicticβούλομαι οὖν is to be understood not in an absolute, but in a limited sense. If there were nothing to prevent, the young widows (such as are described in 1Ti_5:11-13) are counselled to marry—γαμεῖν, a word used in 1Co_7:39 likewise of second marriage.—Bear children, τεκνογονεῖν; a word in which, as in 1Ti_2:15, not only the actus parturiendi, but the training of the children by the mother, should be included.—Guide the house, οἰκοδεσποτεῖν; mistress of the house—that is, household affairs. Bengel: “Nubere, liberos gignere, familiam regere—tres gradus societatis domesticæ. Sic habebunt quod agant, citra otium et curiositatem.” [It is to be noticed how the domestic and social spirit of Christianity appears here in contrast with the conventual morality of later times. St. Paul speaks severely of the conduct of the younger widows; but he must be understood as referring to certain positive cases under his eye of immodest and gossiping women. He does not forbid second marriage, but, 1Ti_5:12, their specific transgression of a former promise to devote their lives to church-duty. On the contrary, he urges marriage, true household life, as the best cure for such abuses. It is curious to read in Roman writers—e.g., A. Lapide—the attempt to make out of St. Paul’s reasoning an implicit argument for the single state. The same false ascetic tendency may be already traced in Tertullian and Augustin, which led to the exalting of virginity as a higher state of Christian piety.—W.]—Give none occasion to the adversary to speak reproachfully, τῷ ἀντικειμένῳ; perhaps the devil, which 1Ti_5:15 does not conflict with; or else in general an adversary, whether in the heathen or the Jewish world; since it must be remarked that Paul viewed the world as under Satanic influences. Should the young widows follow the wrong course, they would give occasion, ἀφορμήν, to what? As the final words, λοιδορίας χάριν, do not depend on this, but stand by themselves, it seems best here to supply, occasionem sc. ipsas seducendi; Huther. The young widows remain idle, curious, and tattling, and the sure consequence is, that the ἀντικειμένος finds many opportunities to catch them in his snares; and this would bring reproach on the church, as well as on themselves. Λοιδορίας χάριν; properly, to the advantage of reproach; a singular and hard construction (De Wette), yet not more singular than many others which mark the style of the Pastoral Epistles. The adversary is represented as watching his occasion to revile the Church of Christ, and overjoyed at even the appearance of it. There was, indeed, already in the church more than the mere appearance of evil.
1Ti_5:15. For some are already turned aside after Satan. It is plain that τινες refers distinctly to some young widows at Ephesus, of whom unfavorable reports must have reached the ears of the Apostle, although we need not deny that his complaint might have had a wider application. The mention of this was to enforce on Timothy the need of following expressly the counsel given him in 1Ti_5:14, since there would else be periculum in morâ. Ἐξετρ. ὀπίσω τοῦ σατανᾶ does not necessarily mean a complete defection from Christianity, but certainly a walking in paths of error, whether it be heresy or an immoral life. It is possible that some had united themselves in a second marriage with unbelievers, and had thus really severed themselves from the church.
1Ti_5:16. If any man or woman that believeth, πιστὸς ἢ πιστή. Griesbach and Lachmann have, without good reason, omitted the words πιστὸς ἤ (see De Wette and Tischendorf). The Apostle, while he sums here all his remarks on this point, is not content with a mere repetition, but goes still further. The duty which, in 1Ti_5:4, he has imposed solely on the relatives of the widows, he now enjoins, so far as circumstances admit, on every believer without, distinction. If any have widows, not only in his own household, but in the larger circle of friends or relatives, whose maintenance comes at all within his ability or duty, he should give it, and thus lighten the burden of the church. To explain it of others, of widows wholly deserted, has too narrow a meaning. It would seem that the Apostle especially refers to younger widows, who from selfish economy sought the service of the church; and from whom he could be best relieved (1Ti_5:11) by thus providing for their support.
DOCTRINAL AND ETHICAL
1. It is not only among the requisites, but the weightiest obligations of a pastor of the church, to mingle with every rank and age, as each may need; yet at the same time he should see that the holiness of his office is not endangered, and that the adversary find no occasion for reproach. Paul could without self-boasting, in his exhortation to Timothy, allude to his own excellent example. The highest example, however, is always that of the Chief Shepherd, the Lord of the Church, in the days of His earthly life.
2. As the gospel is an inestimable good for the poor, and pauperism appears in a wholly different form in Christian lands than in those still in darkness and the shadow of death, so it is in regard to the condition of the widow. Widowhood has special cause of gratitude to Christ, in whom the words, “He is a Father of the fatherless, and a Judge of the widow,” have had so noble a fulfilment. How vast a difference between the fate of the widow of the Brahmin of highest rank, and the widow of the poorest disciple of the Lord! [A significant illustration of the influence of the Church in this respect may be found in Maine’s “Ancient Law,” p. 1Tim 218: “The provision for the widow was attributable to the exertions of the Church, which never relaxed its solicitude for the interest of widows surviving their husbands; winning, perhaps, one of the most arduous of its triumphs, when, after exacting for two or three centuries an express promise from the husband, at marriage, to endow his wife, it at length succeeded in engrafting the principle of dower on the customary law of all western Europe.”]
3. Christianity does not overturn the original order, or free any from the obligations which natural relationship has imposed. Nothing, indeed, is more honored by it than the natural στοργή, the neglect of which is most positively condemned (2Ti_3:3). How holy and indissoluble the tie of children and parents, is first clearly known when we have found in it the true though earthly type of the per feet unity between the Eternal Son and the Holy Father.
4. The office of deaconess in the early church came from the deep craving of Christian women to serve the Lord among their poor associates. It is to the honor of the Romish Church that it encourages its Sisters of Charity to give themselves with noble self-denial to so rare a work; nor can it be denied that Protestantism has too often, in condemning such works of love, rejected alike the good and the evil. We may rejoice that the evangelical Church in our day has come back from this narrow one-sidedness; and the associations of deaconesses already established in many places, with their hospitals and nurseries, are worthy proofs of it.
5. The apparent contradiction in the Apostle’s advice to young widows to marry again, and that in 1Co_7:32 et seq., where he speaks of marriage in an entirely different way, is satisfactorily explained when we recal the difference in times and circumstances. In Corinth, there was a youthful church in possession of manifold gifts, whom the Apostle desired to see dedicated, as far as possible, to the service of the Lord; here, on the contrary, was a disturbance, indeed a retrograde, in a long-established church, for which, therefore, rules of order and discipline were necessary as a step toward a high Christian ideal, wholly above many in the church. In this very difference we have cause to admire the wisdom of the Apostle.
6. It is important, in our church provision for the poor, that the limit which the Apostle here advises be remembered, as well as the enlargement of our charity. The vocation of the deacon is not to entirely support the poor, but to relieve their wants, and to confine the constantly increasing stream of pauperism, as far as possible, within its natural bounds.
7. “Melius est, cum severitate diligere, quam cum lenitate decipere;” Augustin.
8. “Apud templum Hierosolymæ fuerunt mulieres, quæ serviebant coquendo, lavando, sarciendis vestibus, medicatione Levitis et pauperibus. Hunc morem Apostoli imitati transtulerunt et ad Ecclesiam jusserunt eligi grandes natu matronos, quæ ægrotis aut peregrinis servirent, et hæ mercedes habebant ex eleëmosynis, quas Ecclesia tunc liberaliter conferebat. De hoc more loquitur Paulus, tunc de votis monasticis;” Melanchthon.
HOMILETICAL AND PRACTICAL
A seemly conduct in the ministerial office.—The censure of wrong-doers must sometimes be public, but always within due bounds.—The peril of gross and of refined sensuality in the ministry.—Christianity and the state of widowhood: (1) What Christianity is to the widow; (2) what widows should be for Christianity.—Children the natural helpers of their needy parents.—The ideal of a Christian widow.—The mirror of the Christian widow.—Alone, yet not alone; Joh_16:32.—What special causes a Christian widow has above others to place her trust in God.—Promises of God to devout widows, and examples of their support and rescue, especially recorded in the Old Testament.—Every man who provides not for his own household, is worse than a heathen. How this saying is (1) misused by those who work only for the bread that perisheth; (2) is forgotten by those who work only for the bread of eternal life, and neglect the care of their nearest kindred.—What is the cause that so many who labor in a larger sphere often overlook the duties which lie nearest to them?—Fidelity in small things and fidelity in great things must ever go hand in hand.—The task and the blessing of a Christian old age.—How even in the garments of sorrow and widowhood we may serve the Lord in His Church.—The widow spiritually dead, and spiritually alive.—The danger of idleness and the blessing of labor.—Better an active vocation for the earth, than pampering the flesh, under pretence of living for heaven.—He is no believer who entirely neglects the care of the poor.—Every Christian man and woman is called within the social circle to be in a measure a deacon or a deaconess.
Starke: Cramer: If we censure wrong-doers, we must consider the age and the persons, that we may make them better, not worse through exasperation, and may avoid all scandal.—Lange’s Opus: It is as shameful as it is sinful, to give aged women names of ridicule and scorn.—Happy they who grow old in honor (Sir_8:7; Pro_16:31).—Cramer: Widows must be honored, not oppressed; for they are privileged persons in the sight of God (Exo_22:22; Psa_68:6; Sir_35:17).—Anton: An inferior in his right sphere will be really honored by his superior.—Hedinger: It is a shameful wrong when children, by neglect and extravagance, become so poor that they cannot support their parents (Gen_45:11; Gen_45:23).—The more the widow is forsaken of men, the nearer she is to God (1Ki_17:12 et seq.).—The church is a guild, not of the high and worldly, but of the wretched and suffering who hope in Christ.—Widows may easily fall, and should therefore walk circumspectly, and avoid every appearance of evil, that they may escape calumny (Eph_5:15).—Hedinger: To call ourselves believers, and do no works of faith, is hypocrisy. Hast thou faith? then show it in Christian duties (Jam_2:18).—No church is bound to maintain widows who can earn their bread with their own hands (2Th_3:12; 1Ki_17:10; 1Ki_17:15; Luk_4:26; Luk_4:25).—The poor can also help the poor, if not in deeds, yet in wise counsel (Act_27:8).—When widows marry again, they do not sin (1Ti_5:14; Rom_7:3).—Those who have charge of the poor should give good heed how they bestow their alms.—It is a most unchristian scandal, when those who are well-to-do neglect their needy kindred (Isa_58:7).
Heubner: Christianity honors age; it is a sign of decay in a people when age is despised.—A life of pleasure is death to the soul. Compare the excellent exposition by Chrysostom on this passage.—The greatest unkindness is that toward near kindred.—Hereafter, too, Christians will be put to shame by Gentiles (Mat_12:41-42).—We must test the love, before we entrust an office to love.—Widowhood is tempting by its freedom.—Indolence leads to other vices.—The perils of social intercourse.—From Christian families grows the well-being of the Church.—The Christian who receives alms, should ask himself whether they are not needed more by others.
Lisco: How the welfare of a Christian church can be promoted: (1) By a watchful discipline; (2) by the conscientious and careful aid of the poor.—The helping women of the church.
Van Oosterzee: Christian women of the apostolic age exhibited as (1) precursors worthy of love; (2) examples worthy to be followed; (a) in their true Christian, (b) their true womanly action; Bonn, 1859.
Von Gerlach: Love expresses itself in various ways, according to the object which it seeks. It is full of zeal for the kingdom of God in its relation to the children, whom it trains up for the Lord; it is generous toward strangers; lowly and obliging toward believers; hopeful toward the suffering; it is all in all.
Baxter: Our way of teaching should be as simple and clear as possible, for it leads a preacher straightest to his mark. Whoso will be understood, must speak to the capacity of his hearers. Truth loves the light, and is most beautiful when it is unveiled. An envious enemy conceals the truth; a hypocrite does it under pretence of teaching it; overwrought, obscure sermons (like painted windows which keep out the light), are often a sign of over-daubed hypocrisy.
Footnotes:
[1]1Ti_5:2.—[In contrast with the common form, the Sinaiticus has αγυιᾳ.—E. H.]
[2]1Ti_5:4.—Received text: “That is good and acceptable.” The words καλὸν καὶ are, after A. C. D. F. G., Sinaiticus, and other witnesses, to be stricken out.
[3]1Ti_5:5.—[Lachmann brackets the article τὸν, before Θεὸν; and the Sinaiticus, instead of Θεὸν, has κύριον, without the article.—E. H.]
[4]1Ti_5:6.—[Vulg., vivens mortua est.—E. H.]
[5]1Ti_5:8.—[προνοεῖ; Sinaiticus, προνοεῖται.—E. H.]
[6]1Ti_5:11.—[καταστρηνιάσωσιν; Lachmann has, in the margin, καταστρηνιάσουσιν.—E. H.]
[7]1Ti_5:15.—[Instead of the common order, ἐξητράπησαν τινες, the Sinaiticus has τινες ἐξητράπ.; also Lachmann, in margin.—E. H.]
[8]1Ti_5:16.—[The received text, and, among the recent editors, Tischendorf, have εἴ τις πιστὸς ἤ πιστὴ. The Vulg. reads: si quis fidelis. Lachmann omits τις πιστὸς ἢ. Nor are these words in the Sinaiticus.—E. H.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–22 with all purity--respectful treatment of the other sex will…
with all purity--respectful treatment of the other sex will promote "purity."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1–22 APOSTOLIC PRECEPTS, 1Ti_5:1 to 1Ti_6:21
PART THIRD.
APOSTOLIC PRECEPTS, 1Ti_5:1 to 1Ti_6:21
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1. Supervisory duties to different classes, 1Ti_5:1 to 1Ti_6:10.
a. To different ages, 1Ti_5:1, 1Ti_5:2, and to beneficiary widows; the elderly, 1Ti_5:3-10, the youngerly, 1Ti_5:11-16.
1. Rebuke—Literally, smite; by inferential meaning smite with rebuke.
Elder—Whether in office or age. The antithesis with younger shows, that after writing the word Paul extends it specifically to age. Though his youth was not to be allowed to be despised, yet must he treat the aged with the deference due from youth.
Younger… brethren—The air and spirit of loving brotherhood should endear him to his coequals.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–22 1, 2. Timothy’s demeanour generally towards his flock
1, 2. Timothy’s demeanour generally towards his flock
1. Rebuke not an elder] The Greek for ‘rebuke’ occurring only here in N. T. is a strong word implying roughness and sharpness. Timothy was not to go so far as St Paul went in his rebuke of St Peter, Gal_2:11, ‘I resisted him to the face because he stood condemned;’ much less to copy his rebuke of Ananias, Act_23:3, ‘God shall smite thee, thou whited wail.’ See in the Prayer-Book Order for the Consecration of Bishops, the prayer that the new bishop may be ‘earnest to reprove, beseech and rebuke, with all patience and doctrine.’ This seems exactly to cover the ground held by the next word ‘intreat,’ again (as in 1Ti_1:3, 1Ti_2:1) to be rendered exhort. The word ‘elder’ is here used of age, ‘your seniors,’ and later of office, ‘your presbyters,’ as the contexts shew.
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the younger men as brethren] Supply a general verb recalling both the previous verbal notions, such as ‘treat,’ ‘admonish;’ cf. Mar_12:5, ‘and many others (they ill-treated), beating some and killing some,’ Rom_14:21, ‘It is good not to eat flesh nor to drink wine, nor (to do anything) whereby thy brother stumbleth,’ Winer, § 64, 1. 1. c.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–22 (1) Rebuke not an elder, but intreat him as…
V.
(1) Rebuke not an elder, but intreat him as a father.—Two-thirds of St. Paul’s first Letter to Timothy have been taken up with directions, warnings, and exhortations respecting the public duties connected with the office of superintending presbyter, or bishop, of a church like that of Ephesus; from these directions in connection with the public teaching and the official life in the church, the Apostle passes on to speak of the private relations which one in Timothy’s position ought to maintain with individual members of the congregation. And, first, he warns him against a misplaced zeal, which might urge him to unbefitting behaviour towards those older than himself. The enthusiastic and ardent young servant of Christ would see with sorrow and dismay the shortcomings of many an elder member of his flock, and, forgetting to make wise allowance for previous training, thought, and habits, would be likely, unwisely, and possibly unfairly, to find fault. Let him, in the cases of his elders—for the reference is rather to age than to office, as is clear from the reminder of 1Ti_5:2, addressed to the “elder women”—instead of open rebuke, use respectful and affectionate entreaties, after the manner of a son, not of an official.
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The younger men as brethren.—And as regards the younger Christians of Ephesua, let them not be alienated by an assumption of dignity on the part of the chief presbyter of the Church. Let his relations with these younger members of the family of Christ be rather those of a brother and a friend than of a superior in rank and dignity.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–22 Exhort for intreat, A.V; and omitted. Rebuke not (mhxhv);…
Exhort for intreat, A.V; and omitted. Rebuke not (mhxhv); only here in the New Testament for the more usual ejpitimaw (2Ti_4:2, and frequently in the Gospels) or ejlegcw, Tit_1:13 Tit_2:15; Rev_3:19, and elsewhere. In classical Greek it expresses a sharp castigation with words. Compare the "patruae verbera linguae" (Hor., "Od.," 3. 12:3). It answers to the Latin objurgo. An elder (presbuterw). The context shows that the meaning is not a "presbyter," but "an old man." The precept has relation to Timothy"s youth. (1Ti_4:12) See the same order in respect to the persons to be admonished (tav Tit_2:1-6, where, however, we have the forms presbu and presbutidav with neav and newterouv). The direction is an instance of that admirable propriety of conduct, based upon a true charity, which vital Christianity produces. A true Christian never forgets what is due to others, never "behaves himself unseemly." Exhort (parakalei); certainly a much better rendering than intreat in the A.V The younger men. This and the other accusatives in this and the following verse are governed by parakalei; the prohibitive mhxhv Is con-lined to the presbuteroi. As brethren. This phrase shows that Timothy was still a young man himself. Observe, too, how even m reproving the sense of love is to be main- mined. The members of the Church over which he rules are either fathers and mothers, or brothers and sisters, or, it may be added, as his own children, to the faithful pastor.
Vers. 1, 2.
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Propriety.
Propriety of conduct in the different relations of life is the application of true charity to the particular circumstances of the case. Charity, while in all cases it has the same essence, seeking the real good of the person with whom it is dealing, varies its mode of application according to various circumstances. There is in charity always a consideration of what is due to others, a scrupulous and delicate appreciation of the difference of positions, and consequent differences of feeling, which may be expected, in different persons. In the natural family, men do not treat their fathers and their children in the same manner. An upper servant does not deal out the same measure to his master and to the servants that are under him. There may be the same truth and the same charity, but there is a different outward expression of them. It is a great and serious mistake to think that impartiality requires an identity of proceeding in dealing with different people. A wise charity knows how to discriminate, and to avoid the risk of defeating its own ends by wounding the just susceptibilities of those with whom it has to do. It is in accordance with this view that St. Paul here gives directions to the youthful Timothy how to exercise his episcopal authority over the different persons subject to it. The same sharp rebuke that might be suitable for a young man would be out of place in the case of an old one. Timothy must not forget the respect that is due from a young man to an old one, even while exercising his episcopal functions. And so with regard to the elderly women of his flock, he will know how to treat them with filial respect; and with regard to the young women, he will know how to infuse a brotherly spirit into his intercourse with them, avoiding every approach to any kind of familiarity inconsistent with that purity of thought which regulates the intercourse between brothers and sisters. Then will charity have her perfect work.
HOMILIES BY T. CROSKERY.
Vers. 1, 2.
Directions how to treat members of the Church according to the distinctions of off and sex.
I THE CONDUCT OF TIMOTHY TOWARD ELDERLY MEN. "Reprimand not an elderly person, but exhort him as a brother." The allusion is not to an official elder of the Church, but to any elderly member of it.
1. Such persons might possibly be guilty of serious shortcomings, warranting private admonition, if not the exercise of discipline. Their conduct would have a worse effect than that of more youthful offenders.
2. Timothy must not use sharpness or severity in dealing with such persons, because he must remember what is becoming on account of his own youth. He should rather use "entreaty" on a footing of brotherly equality. His zeal ought not to interfere with the reverence due to age. Let the old be treated with humility and gentleness.
II THE CONDUCT OF TIMOTHY TOWARD YOUNGER MEN. The younger men as brothers." He may use greater freedom with them, as being on an equality as to age. He must not show airs of assumption toward them, but may use more freedom in reproving their faults.
III HIS CONDUCT TOWARD ELDERLY WOMEN. "Elderly women as mothers." He must show them due deference and respect. If they should err on any point, they must be entreated with all tenderness, as children entreat their mothers.
IV HIS CONDUCT TOWARD THE YOUNGER WOMEN. "The younger as sisters, with all purity." There must be, on the one hand, the freedom of a brother with sisters; but, on the other hand, a marked circumspection so as to avoid all ground of suspicion or scandal. T.C.
HOMILIES BY W.M. STATHAM Ver. 1.
Reverence for age.
not an elder." Comprehensive indeed is Scripture. Its virtue is no vague generality, but is definite and distinct. It is this which makes the Bible a daily portion. There is ever in it some special counsel and comfort. With the cross for a center, all the precious jewels of truth are set in their places around it. For each relationship of life there are separate behests of duty, and he must read in vain who does not feel that it was written for him. With this light none need go astray; and if they do, it is because they love the darkness rather than the light.
I THERE IS TO BE REVERENCE FOR AGE. We are to entreat the elder rather than to rebuke them. Scolding is often mistaken for fidelity; and there is a scolding preaching which holds up mistake and error to scorn rather than to pity. The Bible reverences age. The elder, if he be here, must have seen and known terrible troubles and fierce temptations. His bark has been in many seas. His sword has been almost shivered, in many fights. His countenance tells of tears and tribulations. He has known defeat as well as victory. Rebuke him not. With the soft down of youth on your cheek, deal reverently with the gray-headed men. If evil seems to be getting the mastery, and the lingering angels are about to leave, entreat age by the memories of the past and the great hopes of the reward so nigh at band.
II THERE IS TO BE FELLOWSHIP WITH YOUTH. Be a son to the aged, but a brother to the young. "And the younger men as brethren;" not as a proud priest sent to rule them and to shrive them, but as one who has the passions and. the hopes, the duties and the dangers, of a brother. W.M.S.
HOMILIES BY R. FINLAYSON Vers. 1-16.
Dealing with certain classes in the Church.
I BEHAVIOR OF TIMOTHY TOWARD THE ELDER AND YOUNGER CHURCH MEMBERS OF BOTH SEXES. "Rebuke not an eider, but exhort him as a father; the younger men as brethren: the eider women as mothers; the younger as sisters, in all purity." A minister has to deal with people differing in age and sex. If he is a young minister like Timothy, he has a difficult part to act. It may happen that one who is very much his cider is guilty of an offence. How is he to conduct himself toward him? He is not to rebuke him sharply, as the word means, being different from what is employed in 2Ti_4:2, where authority is given to rebuke. Along with the authority that belongs to his office, there is to be such respect as is due by a child to a father. Entreaty will therefore not be separated from the presentation of duty. If it is younger men that offend, there is not to be wanting the respect that is due to brethren. If it is the elder women who are faulty, they are to be addressed as mothers. "Plead with your mother, plead". (Hos_2:2) If it is the younger women who have to he dealt with, there is to be sisterly regard, without the slightest departure from propriety.
II THE CHURCH ROLL OF WIDOWS. "Honor widows that are widows indeed." The honor requires to be restricted, to harmonize with the definition of them that are widows indeed. It comes to be their being placed (ver. 9) on the special roll of Church widows. Let the honor not be lowered by being too widely extended; let it be confined to them that are really deserving.
1. Exclusion of those who have claims on children or grandchildren. "But if any widow hath children or grandchildren, let them learn first to show piety towards their own family, and to requite their parents: for this is acceptable in the sight of God." The Church is not to be charged with the care of widows who have children or grandchildren able to care for them. Upon them the duty falls, before failing upon the Church. This is only how a sacred regard for parents should show itself. It is a duty founded on natural justice, viz. requital for services rendered to them by parents. And it cannot but be pleasing to God, who has laid the foundations of it in nature, and who is represented by the parents, so that what is rendered to them is regarded as rendered to him.
2. Qualification of being desolate. "Now she that is a widow indeed, and desolate." The widow indeed is defined as desolate or left alone, i.e. who, needing to be cared for, has none of her own to care for her.
(1) Religion of her position. "Hath her hope set on God, and continueth in supplication and prayers night and day." Having no expectation from any earthly helper, she hath her hope set on God, i.e. primarily for earthly blessings that she needs. She is also by her destitution led- to dwell more upon the future than upon the present. She is also by her loneliness led to be much with God. She addresses God in connection with her own requirements, but she does not forget the requirements of others; for her prayers extend from day into the night, from night into the day. Thus is her position made helpful to her religious life.
(2) Irreligion of a desolate position. "But she that giveth herself to pleasure is dead while she liveth." In the absence of children or grandchildren that can care for her, the temptation is, where a woman has not a lawful way of making a living, to seek a living by giving herself up to unlawful pleasure. Such a one necessarily loses any Christian status that she had entitling her to be cared for by the Church. It can be said of her more radically, that she makes a contradiction of her life. While living, she is making of herself moral rottenness. As in this state she is a fit object for Christian sympathy. And, if she comes to see herself to be in this state, there is hope for her from him who hath said, "Him that cometh unto me, I will in no wise cast out." But that is the true reading of her state upon which all effort after her salvation must proceed, "She is dead while she liveth." Reason for insisting on the qualification . "These things also command, that they may be without reproach." The requirement was to be laid authoritatively upon the Church, in the interest of the widows themselves. There was their character as a class to be protected. Let none be admitted into their number who were not fit subjects for Church support. General principle by which this case is ruled. "But if any provideth not for his own, and specially his own household, he hath denied the faith, and is worse than an unbeliever." The law for the believer is that he is to provide, more widely, for his own and, less widely, for those who belong to the family. He who does not observe this is virtually unchurching himself. He is falling below the unbeliever, who is taught by nature, or by his religion which is wrong on so many points, to do as much. With regard to caring for parents, Plutarch says that all men, though some may think otherwise, say that nature and the law of nature requires that parents should have the highest honor next the gods; that men can do nothing more acceptable to the gods than by readily heaping favors upon their parents; and that nothing is a greater evidence of atheism or impiety than to despise them. On the other hand, there is a clear obligation also founded in nature for parents to provide for their children while they are in a state of dependence. This obligation is violated by the man who spends on his own lusts what should be spent on his family.
1. Qualification of age. "Let none be enrolled as a widow under threescore years old." In accordance with what has gone before, we are to think of a roll of widows supported by the Church, for which the minimum requirement of age is here laid down as sixty.
2. Qualification of regularity of marriage. "Having been the wife of one man." It is difficult to see how such second marriage as is sanctioned in ver. 14 should exclude from the roll. It is better, therefore, to think of some irregularity, such as unlawful divorce from a first husband.
1. Qualification of serviceableness. "Well reported of for good works; if she hath brought up children, if she hath used hospitality to strangers, if she hath washed the saints" feet, if she hath relieved the afflicted, if she hath diligently followed every good work." Some of the works are mentioned for which she is to be well reported of. First, what she has done for children, either her own or orphans. To bring up children well implies
2. great self-denial and power of management, and is to do a great service to the Church. Secondly, what she has done for strangers. We are to think of their being entertained for the Church. If they were not Christians, they would be sent away with a good impression of Christianity. Thirdly, what she has done for the saints. The washing of the feet is common in the East. We need not wonder at stress being laid on her performing a humble service. Humble services are to be performed toward the members of the Christian circle, for the sake of Christ and after the example of Christ. Fourthly, what she has done for the afflicted, or hard pressed in any way. We are to think of relief being afforded by a visit of sympathy, a word of encouragement, the undertaking of work as well as the bestowal of charity. It is added generally, "If she hath diligently followed every good work." It is evident that one who had been so serviceable to the Church would, in case of her destitution, have a claim to be supported by the Church. It can easily be seen, too, how, with such qualifications, she would be expected, in lieu of the support rendered to her, to render such service to the Church as was in bet" power. Thus the roll of Church widows would have the honorable character of a roll of Church workers. And we can think of widows being admitted upon the roll who did not need Church support, but wanted to do Church work. And there seems to have been, in accordance with this, in the early Church, an order of presbytery widows, who, under the sanctions of the Church, attended to the sick and instructed and advised the younger members of their sex.
3. Exclusion of younger widows. "But younger widows refuse." They were not to have the honor of being put upon the roll, though, in case of destitution, not beyond Christian help.
(1) Their changeableness. "For when they have waxed wanton against Christ, they desire to marry; having condemnation, because they have rejected their first faith." Under the influence of grief, their first thought might be to devote themselves to Christian service, and with that view to apply to be admitted on the roll of Church widows. But there would be danger of their departing from that idea of their life. The fact of their desiring to marry being regarded as a waxing wanton against Christ implies that the being admitted to the roll was a coming under some obligation to continue in widowhood for the sake of such services as they could render. Their being taken off the roll implies the condemnation of their rejecting their first faith, i.e. departing from the idea which, at the first, with sacred feelings, they had adopted for their future earthly life.
(2) Their triviality. "And withal they learn also to be idle, going about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not." This was a second danger, while remaining in widowhood and having their names on the roll, their departing from the seriousness of the life which they had chosen. There is a way of going about from house to house which is simply a wasting of time. This leads to a habit of gossiping, and a habit of intermeddling. Things are said which ought not to be said as being colored and mischievous in their consequences.
(3) His advice to them confirmed by experience. "I desire therefore that the younger widows marry, bear children, rule the household, give none occasion to the adversary for reviling; for already some are turned after Satan." In view of the dangers mentioned, the apostle appoints, for the younger widows, marriage and its duties. That would take away occasion for reviling. Some who had given themselves to Christ as presbyter-widows were turned after Satan, i.e. married, or given up to idle habits.
(4) Such as needed to be relieved. "If any woman that believeth hath widows, let her relieve them, and let not the Church be burdened; that it may relieve them that are widows indeed." This touches the former point of support. If they married, then they did not need Church support. But what was to be done with lonely and destitute young widows who remained unmarried? The apostle lays the burden of their support upon a believing female relative (on the supposition that there was such). She is to undertake the burden, rather than that the Church should be burdened. It is implied that, in the event of there being no one to undertake the burden, the Church is to step in and act the part of the relative, without, however, placing her meantime upon the honorable roll of Church widows. R.F.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 4, 6, 8, 14, 16, 17, 22 Rebuke not an elder.
1Ti_5:1-2
Rebuke not an elder.
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Christian reproofs
I. The necessity and the nature of Christian reproof are both suggested. Though age was always to be reverenced, even those in advanced life were to be rebuked when their conduct was inconsistent with their Christian profession. This requires not only a sincere regard for our brothers welfare, but also at times considerable moral courage. Some find it by no means easy to point out faults even to their own children; but they fairly tremble at the idea of being faithful to those who are in a better social position than themselves, or to those whose age, experience, or learning give them in other departments of life influence and authority. All who have sought to do this are conscious of its difficulty. Speak as you may, you will not improbably offend; for your brother needs as much grace to listen as you need to speak.
II. The mode and spirit in which Christian reproof should be given in specified cases is suggested by the apostle here: Rebuke not an elder, but entreat him as a father; and the younger men as brethren; the elder women as mothers; the younger as sisters; with all purity. The word translated rebuke means to reprimand sharply, to chide in a rough or arrogant manner, or in a domineering temper; and this is condemned by all the teaching of our Lord about humility and charity. In pointing out faults, we are to be reverent and cautious, as well as earnest and manly; and in discharging this duty of the Christian life we are called upon in the first place to be--
1. Reverent towards age. Rebuke not an elder should be, Rebuke not an elderly person. The apostle makes no reference here to official standing, but to age. This is obvious from the fact that he speaks first of older and younger men, and then of older and younger women. Ours should be the spirit of Samuel, who, even when he had to convey a message from God, modestly hesitated, waiting for a good opportunity to deliver it, and then spoke with the reverence due to Elis age.
2. Love towards the brethren should be conspicuous in every word of reproof. Not anger, nor hatred, nor suspicion, but love--for they are our brothers in Christ.
3. Purity towards women, in thought, as well as in word and act. Nowhere was the exhortation more necessary than in Ephesus, and no one needed it more than Timothy, whose interviews with them were of necessity frequent. (A. Rowland, LL. B.)
Brotherly rebuke
Mr. Rothwell, surnamed by the godly of his day the Rough Hewer, from the solemn and powerful manner in which he opened up the corruptions of the human heart, and delivered the judgments of God against all iniquity, was, in his early days, a clergyman without any true sense of religion: he was brought to know the power of Divine things through an admonition given to him by a godly Puritan. Clarke, in his Lives, says, He was playing at bowls among some Papists and vain gentlemen, upon a Saturday, somewhere about Rochdale, in Lancashire. There came into the green to him one Mr. Midgley, a grave and godly minister of Rochdale, whose praise is great in the gospel, though far inferior to Rothwell in points and learning, He took him aside, and fell into a large commendation of him; at length told him what a pity it was that such a man as he should be companion to Papists, and that upon a Saturday, when he should be preparing for the Sabbath. Mr. Rothwell slighted his words, and Checked him for his meddling. The good old man left him, went home, and prayed privately for him. Mr. Rothwell, when he was retired from that company, could not rest, Mr. Midgleys words stuck so deep in his thoughts. The next day he went to Rochdale Church to hear Mr. Midgley, where it pleased God so to bless the Word that he was, by that sermon, brought home to Christ. The earnest man who was sent by his Master upon this errand of rebuke, must have felt that he was well rewarded for his holy courage in the after usefulness of Mr. Rothwell; but even had the message failed to bless the person to whom it was delivered, it would not have lacked a recompense from the Great Taskmaster. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On vv3, 22 Chapter 14
Chapter 14
THE PASTORS BEHAVIOR TOWARDS WOMEN-THE CHURCH WIDOW. - 1Ti_5:3-4; 1Ti_5:9
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THE subject of this fifth chapter is "The Behavior of the Pastor towards the older and younger men and women in the congregation." Some have thought that it forms the main portion of the letter to which all the rest is more or less introductory or supplementary. But the structure of the letter cannot easily be brought into harmony with this view. It seems to be much nearer the truth to say that the unpremeditated way in which this subject is introduced cannot well be explained unless we assume that we are reading a genuine letter, and not a forged treatise. The connection of the different subjects touched upon is loose and not always very obvious. Points are mentioned in the order in which they occur to the writers mind without careful arrangement. After the personal exhortations given at the close of chapter 4, which have a solemnity that might lead one to suppose that the Apostle was about to bring his words to a close, he makes a fresh start and treats of an entirely new subject which has occurred to him.
It is not difficult to guess what has suggested the new subject. The personal exhortations with which the previous section ends contain these words, "Let no man despise thy youth; but be thou an ensample to them that believe, in word, in manner of life, in love, in faith, in purity." Timothy is not to allow the fact that he is younger than many of those over whom he is set to interfere with the proper discharge of his duties. He is to give no one a handle for charging him with want of gravity or propriety. Sobriety of conduct is to counterbalance any apparent lack of experience. But St. Paul remembers that there is another side to that. Although Timothy is to behave in such a way as never to remind his flock of his comparative youthfulness, yet he himself is always to bear in mind that he is still a young man. This is specially to be remembered in dealing with persons of either sex who are older than himself, and in his bearing towards young women. St. Paul begins with the treatment of older men and returns to this point again later on. Between these two passages about men he gives directions for Timothys guidance respecting the women in his flock, and specially respecting widows. The subject occupies more than half the chapter and is of very great interest, as being our chief source of information respecting the treatment of widows in the early Church.
Commentators are by no means unanimous in their interpretation of the details of the passage, but it is believed that the explanation which is now offered is in harmony with the original Greek, consistent with itself, and not contradicted by anything which is known from other sources.
It is quite evident that more than one kind of widow is spoken of: and one of the questions which the passage raises is-How many classes of widows are indicated? We can distinguish four kinds; and it seems probable that the Apostle means to give us four kinds;
1. There is "the widow indeed (η οντως χηρα)." Her characteristic is that she is "desolate," i.e., quite alone in the world. She has not only lost her husband, but she has neither children nor any other near relation to minister to her necessities. Her hope is set on God, to Whom her prayers ascend night and day. She is contrasted with two other classes of widow, both of whom are in worldly position better off than she is, for they are not desolate or destitute; yet one of these is far more miserable than the widow indeed, because the manner of life which she adopts is so unworthy of her.
2. There is the widow who "hath children or grandchildren." Natural affection will cause these to take care that their widowed parent does not come to want. If it does not, then they must learn that "to show piety towards their own family and to requite their parents" is a paramount duty, and that the congregation must not be burdened with the maintenance of their mother until they have first done all they can for her. To ignore this plain duty is to deny the first principles of Christianity, which is the gospel of love and duty, and to fall below the level of the unbelievers, most of whom recognized the duty of providing for helpless parents. Nothing is said of the character of the widow who has children or grandchildren to support her; but, like the widow indeed, she is contrasted with the third class of widow, and, therefore, we infer that her character is free from reproach.
3. There is the widow who "giveth herself to pleasure." Instead of continuing in prayers and supplications night and day, she continues in frivolity and luxury, or worse. Of her, as of the Church of Sardis, it may be said, "Thou hast a name that thou livest, and thou art dead." {Rev_3:1}
4. There is the "enrolled" widow; i.e., one whose name has been entered on the Church rolls as such. She is a "widow indeed" and something more. She is not only a person who needs and deserves the support of the congregation, but has special rights and duties. She holds an office, and has a function to discharge. She is a widow, not merely as having lost her husband, but as having been admitted to the company of those bereaved women whom the Church has entrusted with a definite portion of Church work. This being so, something more must be looked to than the mere fact of her being alone in. the world. She must be sixty years of age, must have had only one husband, have had experience in the bringing up of children, and be well known as devoted to good works. If she has these qualifications, she may be enrolled as a Church widow; but it does not follow that because she has them she will be appointed.
The work to which these elderly women had to devote themselves was twofold:
(1) Prayer, especially intercession for those in trouble;
(2) Works of mercy, especially ministering to the sick, guiding younger Christian women in lives of holiness, and winning over heathen women to the faith.
These facts we learn from the frequent regulations respecting widows during the second, third, and fourth centuries. It was apparently during the second century that the order of widows flourished most.
This primitive order of Church widows must be distinguished from the equally primitive order of deaconesses, and from a later order of widows, which grew up side by side with the earlier order, and continued long after the earlier order had ceased to exist. But it would be contrary to all probability, and to all that we know about Church offices in the Apostolic and sub-Apostolic age, to suppose that the distinctions between different orders of women were as marked in the earliest periods as they afterwards became, or that they were precisely the same in all branches of the Church.
It has been sometimes maintained that the Church widow treated of in the passage before us is identical with the deaconess. The evidence that the two orders were distinct is so strong as almost to amount to demonstration.
1. It is quite possible that this very Epistle supplies enough evidence to make the identification very improbable. If the "women" mentioned in the section about deacons {1Ti_3:11} are deaconesses, then the qualifications for this office are quite different from the qualifications for that of a widow, and are treated of in quite different sections of the letter.
2. But even if deaconesses are not treated of at all in that passage, the limit of age seems quite out of place, if they are identical with the widows. In the case of the widows it was important to enroll for this special Church work none who were likely to wish to marry again. And as their duties consisted in a large measure in prayer, advanced age was no impediment, but rather the contrary. But the work of the deaconess was for the most part active work, and it would be unreasonable to admit no one to the office until the best part of her working life was quite over.
The difference in the work assigned to them points in the same direction. As already stated, the special work of the widow was intercessory prayer and ministering to the sick. The special work of the deaconess was guarding the womens door in the churches, seating the women in the congregation, and attending women at baptisms. Baptism being usually administered by immersion, and adult baptism being very frequent, there was much need of female attendants.
1. At her appointment the deaconess received the imposition of hands, the widow did not. The form of prayer for the ordination of a deaconess is given in the Apostolical Constitutions (8:19, 20), and is worthy of quotation. "Concerning a deaconess, I Bartholomew make this constitution: O Bishop, thou shalt lay thy hands upon her in the presence of the presbytery and of the deacons and deaconesses, and shalt say; O eternal God, the Father of our Lord Jesus Christ, the Creator of man and of woman; Who didst replenish with the Spirit Miriam, Deborah, Anna, and Huldah; Who didst not disdain that Thy Only begotten Son should be born of a woman; Who also in the tabernacle of the testimony and in the temple didst ordain women to be keepers of Thy holy gates; -look down now also upon this Thy servant, who is to be ordained to the office of a deaconess. Grant her Thy Holy Spirit and cleanse her from all defilement of flesh and spirit, that she may worthily discharge the work which is committed to her, to Thy glory and the praise of Thy Christ; with Whom be glory and adoration to Thee and to the Holy Spirit forever and ever. Amen." Nothing of the kind is found for the appointment of a Church widow.
2. It is quite in harmony with the fact that the deaconesses were ordained, while the widows were not, that the widows are placed under the deaconesses. "The widows ought to be grave, obedient to their bishops, their presbyters, and their deacons; and besides these to the deaconesses, with piety, reverence, and fear."
3. The deaconess might be either an unmarried woman or a widow, and apparently the former was preferred. "Let the deaconess be a pure virgin; or at least a widow who has been but once married." But, although such things did occur, Tertullian protests that it is a monstrous irregularity to admit an unmarried woman to the order of widows. Now, if widows and deaconesses were identical, unmarried "widows" would have been quite common, for unmarried deaconesses were quite common. Yet he speaks of the one case of a "virgin widow" which had come under his notice as a marvel, and a monstrosity, and a contradiction in terms. It is true that Ignatius in his letter to the Church of Smyrna uses language which has been thought to support the identification: "I salute the households of my brethren with their wives and children, and the virgins who are called widows." But it is incredible that at Smyrna all the Church widows were unmarried; and it is equally improbable that Ignatius should send a salutation to the unmarried "widows" (if such there were), and ignore the rest. His language, however, may be quite easily explained without any such strange hypothesis. He may mean "I salute those who are called widows, but whom one might really regard as virgins." And in support of this interpretation Bishop Lightfoot quotes Clement of Alexandria, who says that the continent man, like the continent widow, becomes again a virgin; and Tertullian, who speaks of continent widows as being in Gods sight maidens (Deo) as for a second time virgins. But, whatever Ignatius may have meant by "the virgins who are called widows," we may safely conclude that neither in his time, any more than that of St, Paul, were the widows identical with the deaconesses.
The later order of widows which grew up side by side with the Apostolic order, and in the end supplanted., or at any rate survived, the older order, came into existence about the third century. It consisted of persons who had lost their husbands and made a vow never to marry again. From the middle of the second century or a little later we find a strong feeling against second marriages springing up, and this feeling was very possibly intensified when the Gospel came in contact with the German tribes, among whom the feeling already existed independently of Christianity. In this new order of widows who had taken the vow of continence there was no restriction of age, nor was it necessary that they should be persons in need of the alms of the congregation. In the Apostolic order the fundamental idea seems to have been that destitute: widows ought to be supported by the Church, and that in return for this, those of them who were qualified should do some special Church work. In the later order the fundamental idea was that it was a good thing for a widow to remain unmarried, and that a vow to do so would help her to persevere.
In commanding Timothy to "honor widows that are widows indeed" the Apostle states a principle which has had a wide and permanent influence, not only on ecclesiastical discipline but upon European legislation. Speaking of the growth of the modern idea of a will, by which a man can regulate the descent of his property inside and outside his family, Sir Henry Maine remarks, that "the exercise of the Testamentary power was seldom allowed to interfere with the right of the widow to a definite share, and of the children to certain fixed proportions of the devolving inheritance. The shares of the children, as their amount shows, were determined by the authority of Roman law. The provision for the widow was attributable to the exertions of the Church, which never relaxed its solicitude for the interest of wives surviving their husbands-winning, perhaps, one of the most arduous of its triumphs when, after exacting for two or three centuries an express promise from the husband at marriage to endow his wife, it at length succeeded in engrafting the principle of Dower on the Customary Law of all Western Europe." This is one of the numerous instances in which the Gospel, by insisting upon the importance of some humane principle, has contributed to the progress and security of the best elements in civilization.
Not only the humanity, but the tact and common sense of the Apostle are conspicuous throughout the whole passage, whether we regard the general directions respecting the bearing of the young pastor towards the different sections of his flock, old and young, male and female, or the special rules respecting widows. The sum and substance of it appears to be that the pastor is to have abundance of zeal and to encourage it in others, but he is to take great care that, neither in himself nor in those whom he has to guide, zeal outruns discretion. Well-deserved rebukes may do far more harm than good, if they are administered without respect to the position of those who need them. And in all his ministrations the spiritual overseer must beware of giving a handle to damaging criticism. He must not let his good be evil spoken of. So also with regard to the widows. No hard-and-fast rule can be safely laid down. Almost everything depends upon circumstances. On the whole, the case of widows is analogous to that of unmarried women. For those who have strength to forego the married state, in order to devote more time and energy to the direct service of God, it is better to remain unmarried, if single, and if widows, not to marry again. But there is no peculiar blessedness in the unmarried state, if the motive for avoiding matrimony is a selfish one, e.g., to avoid domestic cares and duties and have leisure for personal enjoyment. Among younger women the higher motive is less likely to be present, or at any rate to be permanent. They are so likely sooner or later to desire to marry, that it will be wisest not to discourage them to do so. On the contrary, let it be regarded as the normal thing that a young woman should marry, and that a young widow should marry again. It is not the best thing for them, but it is the safest. Although the highest work for Christ can best be done by those who by remaining single have kept their domestic ties at a minimum, yet young women are more likely to do useful work in society, and are less likely to come to harm, if they marry and have children. Of older women this is not true. Age itself is a considerable guarantee: and a woman of sixty, who is willing to give such a pledge, may be encouraged to enter upon a life of perpetual widowhood. But there must be other qualifications as well, if she wishes to be enrolled among those who not only are entitled by their destitute condition to receive maintenance from the Church, but by reason of their fitness are commissioned to undertake Church work. And these qualifications must be carefully investigated. It would be far better to reject some, who might after all have been useful, than to run the risk of admitting any who would exhibit the scandal of having been supported by the Church and specially devoted to Christian works of mercy, and of having after all returned to society as married women with ordinary pleasures and cares.
One object throughout these directions is the economy of Christian resources. The Church accepts the duty which it inculcates of "providing for its own." But it ought not to be burdened with the support of any but those who are really destitute. The near relations of necessitous persons must be taught to leave the Church free to relieve those who have no near relations to support them. Secondly, so far as is possible, those who are relieved by the alms of the congregation must be encouraged to make some return in undertaking Church work that is suitable to them. St. Paul has no idea of pauperizing people. So long as they can, they must maintain themselves. When they have ceased to be able to do this, they must be supported by their children or grandchildren. If they have no one to help them, the Church must undertake their support; but both for their sake as well as for the interests of the community, it must, if possible, make the support granted to be a return for work done rather than mere alms. Widowhood must not be made a plea for being maintained in harmful idleness. But the point which the Apostle insists on most emphatically, stating it in different ways no less than three times in this short section (1Ti_5:4; 1Ti_5:8; 1Ti_5:16) is this, - that widows as a rule ought to be supported by their own relations; only in exceptional cases, where there are no relations who can help, ought the Church to have to undertake this duty. We have here a warning against the-mistake so often made at the present day of freeing people from their responsibilities by undertaking for them in mistaken charity the duties which they ought to discharge, and are capable of discharging, themselves.
We may, therefore, sum up the principles laid down thus:-
Discretion and tact are needed in dealing with the different sections of the congregation, and especially in relieving the widows. Care must be taken not to encourage either a rigor not likely to be maintained, or opportunities of idleness certain to lead to mischief. Help is to be generously afforded to the destitute; but the resources of the Church must be jealously guarded. They must not be wasted on the unworthy, or on those who have other means of help. And, so far as possible, the independence of those who are relieved must be protected by employing them in the service of the Church.
In conclusion it may be worth while to point out that this mention of an order of widows is no argument against the Pauline authorship of these Epistles, as if no such thing existed in his time. In Act_6:1 the widows appear as a distinct body in the Church at Jerusalem. In Act_9:39; Act_9:41, they appear almost as an order in the Church at Joppa. They "show the coats and garments which Dorcas made" in a way which seems to imply that it was their business to distribute such things among the needy. Even if it means no more than that Dorcas made them for the relief of the widows themselves, still the step from a body of widows set apart for the reception of alms to an order of widows set apart for the duty of intercessory prayer and ministering to the sick is not a long one, and may easily have been made in St. Pauls lifetime.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16, 17, 18, 19, 20, 21, 22 1, 2. Rebuke not an elder. An aged man.…
1, 2. Rebuke not an elder. An aged man. Treat him with deference due to age. It is evident from the four classes named together, the young men, aged women, and the young women, that the reference in the word “elder” is not to office, but to age.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 3, 17 1Ti_5:1. Rebuke not an elder.—I.e. do not sharply reprimand…
CRITICAL AND EXPLANATORY NOTES
1Ti_5:1. Rebuke not an elder.—I.e. do not sharply reprimand one advanced in years. The authority of St. Paul was never that of those who “lord it over God’s heritage.”
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1Ti_5:2. As sisters, with all purity.—With severe chastity of thought and expression.
MAIN HOMILETICS OF THE PARAGRAPH.—1Ti_5:1-2
The Pastor’s Treatment of Old and Young of Both Sexes.
I. Old and young are liable to err.—There are temptations and sins peculiar to all periods of life. The effervescence of youth is liable to degenerate into frivolity. The sedateness of age may breed moroseness or a dangerous self-confidence. Young and old should learn to respect one another. The old should regard the young with hope, with sympathy, with affection, with thankfulness, and not with jealousy. And the young should treat the aged with respect, with reverence, and with cheerful submission to their wise and anxious counsel.
II. Reproof should be administered with due regard to the age and relationship of the persons committing wrong (1Ti_5:1-2).—Timothy’s youthfulness and natural timidity might be a barrier to his undertaking the office of reprover, especially in dealing with those older than himself. Hence the apostle exhorts him to fidelity in this duty. Even in rebuking, the aged are to be treated as fathers and mothers, the young as brothers and sisters. We must not forget the reverence due to age, nor must we lose our sympathy with the tastes and hopes of the young; but we must not allow our personal predilections to interfere with dealing faithfully with the manifest errors and sins of all classes.
III. Reproof is a necessary but difficult part of a pastor’s duty.—There is an unspeakable pleasure in study, in preaching, and in social and spiritual fellowship with Christian people; but to rebuke is a hard task, and requires both tact and courage. Everything depends on the method and spirit in which reproof is administered, and we must seek to be fair and just as well as faithful. To rebuke in a sharp and arrogant temper will do more harm than good, and to shirk the duty is a loss to ourselves and a wrong to the offender. There is no part of a minister’s work that requires more caution and tenderness, and about which he needs to pray more earnestly, than in reproving evident sin with candour and fidelity.
Lessons.—
1. The minister’s teaching must be adapted to both old and young.
2. He should cultivate a generous sympathy with young life.
3. He must know how to reprove as well as encourage.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv1, 17 1-16. Primitive Christianity is all luminous with spiritual wisdom.…
ARGUMENT 13
WIDOWHOOD IN APOSTOLIC CHURCH
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1-16. Primitive Christianity is all luminous with spiritual wisdom. Widowed saints over sixty years were utilized in the Lord’s work, “spending night and day” in prayers and supplications, and, of course, receiving temporal sustenance as beneficiaries of the Church. As they spent all of their time in prayer and soul-saving labor, they must be supported by Christian benefaction. This organization of venerable widowed saints, unencumbered with temporal affairs and devoted to incessant prayer, is a lost institution of the apostolic age, which should by all means be revived. The superficial religion of our day is poorly competent to appreciate this apostolic institution. Up in the mountains of West Virginia, years ago, a Methodist Church flourished, and shed her light over all the land. Ere long some of the members went to heaven, others to the wild West, and others to the devil, leaving a few to transfer their membership to other Churches. However, Aunt Peggy says she is too old to go off to meeting, and she will finish her pilgrimage alone in old Mount Tabor. The house is neglected, chinking out, chimney fallen down, and roof caving in, but Aunt Peggy spends the Sabbath there on her knees, often getting happy and arousing the citizens by her shouts. One Sunday afternoon, some mischievous juveniles say, “Let us go and scare the old woman.” Halting in hearing distance, and listening to her supplications, behold! she is pleading with God to save the wicked young men of the neighborhood. Smitten by the thunderbolts of conviction, they come in, fall on the floor, and ask her to pray for them. This was the beginning of a great revival, resulting in hundreds converted and house rebuilt. Dr. Finney used to carry around with him a simple-hearted, illiterate old man, who had power with God to pull down salvation on the people. He would stay in his room, and pray while Finney preached. The Doctor said he could tell while he was preaching how the old man was getting along in prayers.
As you who read the “Life of Finney” will certify me, frequently the power came on his congregations, knocking the people down on all sides, till they would lie prostrate for hours crying to God. The world gives Finney credit for these mighty works, when God did them in answer to the prayer of that old saint. O how we need to revive our praying bands of sainted widows in every Church! “The power of prayer is actually unknown in the popular Churches of the present day.”
2. “Elderly women as mothers, younger women as sisters in all purity.” God help us all to heed this admonition! I have been lied on from every point of the compass; beaten with dirt, stones, frozen potatoes, and eggs; mobbed, threatened with immediate death, and twenty-six years ago hauled out of my circuit as a crazy man, and repeatedly rejected and forced to travel; but never was a scandal raised against me. I have been astonished that Satan did not utilize this powerful weapon against me; perhaps it is because I have always observed Paul’s injunction here to Timothy, Treat the “younger women as sisters in all purity.” Do not forget this. You can not be too careful in your deportment toward young women. Many an innocent man has been ruined influentially by mere indiscretion.
4. “If any widow have children or grandchildren,” they should take care of them, thus relieving the Church.
6. “But she who is wanton living is dead;” i.e., she is backslidden through wantonness, and spiritually dead though physically alive.
8. “But if any one provides not for his own, and especially the inmates of his home, he has denied the faith, and is worse than an infidel.” This is a terrible condemnation on lazy people who do not provide for their homes. God is so good pouring out the bounties of nature into the hand of industry on all sides, that almost any person with a very small effort can provide temporal sustenance. In Washington they claim to grow eight hundred bushels of Irish potatoes per acre. A person can live well on the potato and a little salt. This verse covers all the ground, and turns condemnation on all who do not provide for their families.
10. “—If she has washed the feet of saints.” Here Paul lays down foot- washing in the catalogue of Christian benefactions. In Oriental countries, Palestine, Egypt, Syria, and Arabia, they do not wear shoes but sandals, to protect the bottoms of their feet from the burning sand. On arrival, hospitality greets the guest at the door, removes the sandals, and washes the feet. When Jesus was washing Peter’s feet (John 13), responsive to the remonstrances of the latter, he said, “What I do thou knowest not now, but shalt know hereafter.” Peter did know that Jesus was washing his feet. So that was not what Jesus was doing, but teaching him a profound lesson in Christian humility, which he could only receive after the consumption of all his blinding depravity by the fires of Pentecost. This statement of the Savior, and the historic fact that the primitive Church did not practice foot-washing, is demonstrative proof that it was not an ordinance of the Apostolic Church, like baptism and the eucharist, but simply an impressive lesson in humility, deduced from a long-standing custom of Oriental hospitality, now paralleled (especially in our northern latitudes, where sandals are not used), by blacking the shoes.
11-13. These verses refer to the sad fact of apostasy on the part of young widows through wantonness, whose provided remedy, along with the grace of God for keeping or reclamation, is matrimony.
14. Here Paul advises the younger widows to get married; as this institution is a blessed Christian privilege, and a powerful fortification against temptation and sin.
16. “If any faithful woman have widows, let her support them, and let not the Church be burdened, in order that she may give her attention to those who are widows indeed. If your mother, daughter, or sister is left in widowhood, take care of her, thus relieving the Church.” This paragraph on widowhood is characterized throughout with good common sense, prudence, and wisdom. O that the Church would heed it, coming back to first principles!
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 1Ti 5:4
1Ti 5:4
Piety at Home.
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I. The home must be safe. It must be a sanctuary, where there is nothing to hurt or destroy. It is a great and lifelong benefit when life’s outset is passed in an atmosphere of truth and openness, and nothing is more disastrous than that system of false threatening and coercion which makes its little victims both incredulous and superstitious, both cowardly and cunning. Be yourself fair, candid, evenly-minded, making it easy to others to tell the truth, listening to both sides of the story, and careful to judge righteous judgment. And keep out all that has the opposite tendency.
II. Make home attractive. The Australian bower-bird has its playing-place, a curious tunnel of twigs adorned with shells and pebbles and glittering potsherds, through which it has unwearied delight with its companions in whisking to and fro. And man himself is a bower-bird; merry movement, gay music, light objects; every child has the love of them—every home should be full of them. He is the good God who gives the gaiety, and he would be a gloomy demon who would drive it away.
III. Make home instructive. Be yourself intelligent; to surrounding minds a kindly, high-toned presence gives something they can grasp and which keeps them from cleaving to the dust.
IV. Make the home a preparation for life, and also a preparation for heaven. The only commodity which we can count on carrying through life is character; and by character we mean all those elements which enter into our moral and spiritual composition—faith in God, reverence, submission to His will, love to Christ, a sweet and gracious disposition, practical beneficence, a readiness for praise and thanksgiving. Keep the home near heaven. Let it face towards the Father’s house.
J. Hamilton, Works, vol. vi., p. 503.
References: 1Ti 5:4.—G. D. Macgregor, Christian World Pulpit, vol. viii., p. 198; E. W. Shalders, Ibid., vol. xiii., p. 157; Homiletic Quarterly, vol. xi., p. 277. 1Ti 5:6.—Clergyman’s Magazine, vol. iii., p. 208; Forsyth and Hamilton, Pulpit Parables, p. 137. 1Ti 5:8.—J. H. Thom, Laws of Life, 2nd series, p. 210. 1Ti 5:10.—J. T. Stannard, Christian World Pulpit, vol. xi., p. 154. 1Ti 5:17-25.—Expositor, 1st series, vol. iv., p. 47; Christian World Pulpit, vol. xxxii., p. 186. 1Ti 5:22.—E. Cooper, Practical Sermons, vol. iii., p. 198.
1Ti 5:24
The Sins that follow Us.
The visible Church holds still within its outward pale thousands whose lives are their own condemnation. These are they whose sins are "open beforehand"; they need no penetrating scrutiny, no process of conviction. Their sins go before to judgment, sent forward to prepare a place on the left hand of the Judge in that great day. "And some men they follow after." That is to say, there are men all fair without, but within full of disguised and deadly evil. Let us see what the words mean.
I. They mean that all sins have their proper chastisement; which, however long delayed and seemingly averted, will as a general law, sooner or later, overtake the sinner. I say all sins, because chastisement follows often even upon sins that are repented of, as in the case of David; and I say also as a general law, because it seems sometimes that God, in His tender compassion to individual cases, does hold back the chastisement of His rod, and by ways of peculiar lovingkindness make perfect the humiliation of particular penitents. Our sins follow us by the rod of chastisement.
II. Again, past sins follow after sinners in the active power by which they still keep a hold on their present state of heart. It is one of the worst effects of sin, that after commission, it clings to the soul. Every sin leaves some deposit in the spiritual nature. It quickens the original root of evil; it multiplies and unfolds its manifold corruption. And, worst of all, it brings on a deadness and insensibility of the spiritual nature. Our present falls, infirmities, spiritual struggles, afflictions, and dangerous inclinations, are, for the most part, the sins of our past life, following us in chastisement, and cleaving as diseases and temptations.
III. And further, whether or no sins follow in chastisement now, they will surely overtake us in the judgment. The long quest of sin pursuing the guilty shall be ended before the great white throne. All masks shall be torn off from all faces there, and we shall be seen, not as we show ourselves, but as we are. It will be a fearful meeting between a sinner and his very self, when his true self shall confront his false, and the multitude of his sins shall clamour on every side. Such must some day be the doom of the most successful hypocrite, of the fairest and least suspected sinner.
H. E. Manning, Sermons, vol. iii., p. 73.
References: 1Ti 5:24.—T. T. Munger, The Freedom of Faith, p. 317, J. Vaughan, Fifty Sermons, 1874, p. 109; J. Baines, Sermons, p. 15; Homilist, vol. vi., p. 115. 1Ti 6:1-21.—Expositor, 1st series, vol. iv., p. 191. 1Ti 6:4, 1Ti 6:5.—Homilist, vol. vi., p. 1. 1Ti 6:6-13.—Homiletic Magazine, vol. x., p. 321. 1Ti 6:7.—A. F. Joscelyne, Christian World Pulpit, vol. xvi., p. 323; O. Morris, Ibid., vol. xxviii., p. 132. 1Ti 6:7, 1Ti 6:8.—Plain Sermons by Contributors to "Tracts for the Times," vol. v., p. 38. 1Ti 6:9.—A. Davies, Ibid., vol. xiii., p. 245. 1Ti 6:9, 1Ti 6:10.—H. W. Beecher, Ibid., vol. xxvi., p. 227; Plain Sermons, vol. x., p. 195. 1Ti 6:11-16.—E. White, Ibid., vol. xxxiii., pp. 113, 129.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Division 5. (1Ti 5:1-25; 1Ti 6:1-21.)
Division 5. (1Ti 5:1-25; 1Ti 6:1-21.)
Special responsibilities.
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We come now to that which in itself is simple enough, scarcely needing expansion, but which, as a whole, is difficult to connect together. We are reminded, also, of the continual difference between the days of the apostle and the present days, when the seeds of evil which he saw himself beginning to work, have been so greatly developed, and have issued to so large an extent in the breaking up of the Church as a whole. Apostles are gone, and the ordering of things as a whole is left largely, as is plain, to individual responsibility. We have not even a Timothy, any more than a Paul. The ordination of elders according to Scripture has dropped, for we have none set in the place of Timothy himself or in the place of the apostle, to ordain them. To the Church the power of this was never committed. Authority, in fact, in this way could never safely be entrusted to the Church, and is not. The Church is the company of saints, the company of the taught, and not, as Rome would make it, of the teachers. But on that very account its place is that of obedience rather than authority -not but what every right action of the assembly, every act of discipline that is really of God will be owned of Him, and is that as long as authoritative; but there is no power to deliver to Satan, for instance, as we find the apostle doing; and one can see why, in the circumstances in which we are, it should be of God that the formal ordination of elders, for instance, should be denied us. We have, of course, such men as are pointed out in the present epistle, men who, as being suited for the work and desiring it, are encouraged to take it up, only that the authority that they claim must be based simply upon the Word, and upon no special commission. Every right-minded Christian, recognizing the work of one of this character, and acting in this manner, will surely honor such an one for the work, and for what he sees him to be; but this is a very different thing from a claim of authority. The only safety for us anywhere now is in obedience; and we put our own selves in this way under the authority which we plead with others. This necessarily affects the form of much that we have before us. When we come to the second epistle, we shall find that neither elders nor indeed deacons are spoken of any more. We need not say that they did not exist: things no doubt had not got so far as that. Timothy was still present to ordain, and perhaps Titus also; although, in fact, it is only the latter who is formally, as far as the epistle goes, commissioned to act in this way. We have an expression which implies that Timothy did so, but the way in which it is left shows us how, in the days that were then coming in, there would be less and less need of any insistence upon such things as these. Provision for the continuance of ordination, even in the case of elders, there is not. Timothy is instructed to commit the things which he has received to faithful men, that they may teach others also; but that in no wise includes any authoritative commission to be given to them. God works through all this, would exercise the conscience, would throw us, as already said, upon individual responsibility more, and thus produce for us a more simple and entire dependence upon Himself -a walk with Him alone. The individual is never left to be swamped, as it were, by the shipwreck of the Church at large. Alas, we may, through timidity and love of ease, give ourselves up to a condition of mere helplessness and drifting with the mass. We have to remember that it is just the mass that has failed, and that after all, at all times, the walk with God is necessarily an individual walk -not that fellowship with others is less valued, but that it gains its whole character from our own fellowship, first of all, with the Father and the Son. This alone prevents the fellowship of others even being a snare to us. The exhortation, "Go not with the multitude to do evil," is one that we have ever to keep in mind. Evil seems so much less evil, alas, when it is the multitude that are doing it. A separate course is so often looked at as really a course of pride, rather than a conscious responsibility, that we are apt to ask ourselves even, may it not be so? -can we be altogether right, when this involves the judgment that so many, therefore, and of the Lord’s own people, are going wrong? For all this, the only help we have is to walk in the sense of a higher Presence, before whom men as a whole are, comparatively, but vanity.
But thus we can understand how little authority, such as ordination speaks of, can be committed to men in such a condition of things as Scripture shows us we are in at the present. We see on every side those who in this case might claim the authority, who are entirely unfit to exercise it; and men are respected and bowed to as being in an official place, who, if they were to be judged as men, would have to be shunned instead of followed. This has in Romanism, where we see all these things in full development, resulted in the priest being entirely competent as priest, while as man he may be scorned and detested. God can honor no such system as this. Scriptural following of men is simply and only as they follow Christ; but officialism leads ever to the violation of this; and where the teaching and preaching are considered to be only legitimately in the hands of those who are humanly commissioned, the worst results will necessarily follow. In Romanism the preaching and teaching part have almost ceased. There is a mere ritual administration, which can be entrusted to men of what ever character, and of course the whole system becomes machinery of the lowest type, although it may be energized by a spirit of thorough evil. However, we must now go on with the epistle.
1. In his behavior among the saints, Timothy is exhorted to remember the differences which necessarily existed. Age, among other things, is to be respected; not so much in the treatment itself, as in the manner of treatment. An "elder" here is no doubt an elderly man, not simply an official elder, although it would apply to these. Such an one was not to be rebuked sharply, but exhorted humbly, as one might exhort a father. The young men were to be treated as brethren, the elder women as mothers; again, the younger as sisters, with all purity.
The case of those who are in circumstances of special need and dependence is next considered. Those that are widows indeed, in the full reality of widowhood, are to be honored, evidently to be cared for in the way of ministry, and according to their need. If such an one had children, then these were to show piety at home. It would not be right to take from them that which was their responsibility, nor would it be what would be desired on the part of those who felt things rightly from the divine or from the human side. But the widow indeed, one left really solitary, cast upon God alone, had a place of corresponding privilege as one who might give herself to prayer and supplication in behalf of others continuously. Whoever she were as to circumstances, if she was only thinking of self-indulgence, she was dead while living. God never recognizes any as having no duties to perform, no part to play, in a world such as this is. We can see how prayer is recognized as everywhere a need and a responsibility. One lying helpless upon a bed of sickness could yet pray, and pray; and perhaps there could be no greater usefulness than to live shut up, as men might think, after this fashion. If the heart was still after the things of which by circumstances one might be deprived, then all was out of place. The very providence of God was unheeded, and there could be no honor for one in such a condition. If any one did not provide for his own, especially for those of his own house, his own immediate circle, he denied the faith, and was worse than the unbeliever by the full extent of his profession.
As for the widows, those who were to be considered such were not to be less than sixty years old, having been the wife of one man, and with testimony borne to them by the good works their lives had exhibited. The children they had brought up would speak for them, the hospitality they had exercised, the washing the saints’ feet (not, evidently, here the idle ceremony into which this kind of thing has degenerated, but the real practical ministry and the refreshment of those who needed it), the relief of the afflicted; in short, every good work that could be called that. On the other hand, the younger widows were to be refused -that is, they were not to be considered as belonging to the class of widows proper. They might have taken for themselves the place as a place in honor, but without faithfulness such as would be equal to the path implied. Thus they would not continue in it, would be self-condemned in what they had done, and the restlessness of their spirit would be manifest in mere wandering about among the families of the saints, gossiping and meddling and speaking things unfit. The rule, therefore, was for the younger to marry, exercise themselves in home duties, give no occasion to a reproach which would put them into the hands of the adversary; and here a small beginning might end in their going far astray; but if there were widows in the family of any Christians, these were themselves to assume the responsibility of their relief, and leave the assembly to charge itself with those who were really in the desolation implied in widowhood.
2. The official elders are now considered. Their work is spoken of here more as taking the lead than exactly as ruling. Evidently, those who were fit for the position would be those who might be expected to have a judgment which would form the judgment of others. As has been often said, but cannot be too fully understood, the following of men in any case has to be carefully guarded. If it interferes with the taking up of individual responsibilities before God, then it is a thorough evil, and not good at all; yet how common a case is this, how content we are oftentimes to leave the responsibility to others, as if, after all, we could devolve that which is our own upon them! How we love ease, to escape the conflict of opinion, and all that this may entail also! There is not a place, perhaps, in which there is but a small company of Christians together, that does not suffer greatly from this very thing. On the other hand, to take the lead well, gave a place of special honor, which, if those who did so labored in the word and teaching, would be necessarily increased. Here it is that again the responsibility of the saints to minister to the need of such is emphasized. Scripture had already said, as the apostle has quoted in another place, that the ox was not to be muzzled that trod out the corn, and the workman, too, was worthy of his hire. All this is very different from the way of bargain and guarantee which is the fashion of the day. The workman is God’s laborer, if he be anything; and nothing must take him from or deprive him of the privilege of a walk of faith on his own part, looking to God alone. The misery of making a man’s gift a matter of merchandise is illustrated so on all hands now that it should not require much to be said about it. "The merchantman in the house of the Lord" has had his rebuke plentifully, in the Old Testament and in the New.
The elder was not to have an accusation brought against him unless there were two or three witnesses. His character stood for him evidently in this respect, and one who deserved the place he filled was not to be put lightly under suspicion. Let us remember, however, that it is an elder who is spoken of here; and while the principle may be of larger application, yet there is a caution as to its use implied in the other statements here. Those that sinned were to be reproved before all, in order that the rest might fear. These things were to be observed by Timothy as in the presence of God and Christ and the elect angels. How plain the difficulty implied in his observance of them by this solemn appeal to act as in the presence of those before whom men were as nothing!
3. He was to lay hands hastily upon no man, nor thus to be partaker in the sins of others. The laying on of hands was practised in various ways in the Church of old. It was essentially a sign of fellowship, not necessarily a communication of authority at all. Those who laid hands on Paul and Barnabas when they started for their mission among the Gentiles imparted no authority to those with whom they thus signified their fellowship. On the other hand, it is quite possible, although it is disputed, that hands were laid upon elders, and that the apostle refers to this in this case. Here it would still be the sign of fellowship, the recognition of one in a certain place of confidence, in his fitness for the place into which he was put. The responsibility implied in it is evident. If thus there should be a hasty recognition not justified afterwards by the conduct of those who received it, those who had committed themselves to it would have identified themselves with what in result was shame and dishonor. Timothy must keep himself pure.
Timothy’s own bodily need is not overlooked amid these instructions, and incidentally it bears witness against much that we hear in the present day. The apostle prescribes, as it were, for Timothy’s weak stomach. He does not blame him for the infirmities which he has. He does not tell him that there was lack of faith or he would not have them. He does not exhort him to get people to go and lay their hands on him, or to have himself anointed with oil, or even to seek the prayers of others. He bids him use a little wine instead. We need not apologize for him in this. Scripture can bear all the responsibility for its statements, which, after all, here too as elsewhere, are carefully guarded. A little wine, only a little, and for the sake of a weak stomach: if men will make mischief out of that, let them do it.
The apostle ends these exhortations with a reminder which may have various application to what has gone before. Some men’s sins, he reminds Timothy, are manifest beforehand, so that the judgment which belongs to them is clear even in the present life, while some may pass through life with their true character far different from that which is attributed to them -so as to the good works as well as the sins. In some cases these would be manifest and before the eyes of all, but yet the day is coming in which those unrecognized here will find full recognition.
4. He passes on to the case of bondsmen in a condition so contrary in itself to what is implied in Christianity, under a yoke which was often of the most grievous nature, to those who were enemies of the Lord whom they served. Yet even these they were to honor as in the place which God permitted them, and in testimony to the doctrine of Christ, that the name of God and this might not be blasphemed. If they had believing masters, there was still a difficulty upon another side. They were in danger of despising them as brethren. One can easily see how this might be, and that the common place which they had with them in the Church of God might make them fret against or overlook the responsibility of service. This question of slavery we have seen taken up in the epistle devoted to it. They were not to allow in the meanwhile their service to them to be lessened because they were Christians; rather, they might gladly do them service the more, recognizing their own faithfulness to a higher Master, and the grace which they shared with them. These things were to be insisted upon. They were wholesome words, words according to Christ, and a doctrine which was according to godliness. If any did not consent to them, he was such as, in pride of heart, was making Christianity a mere matter of wordy contention, and not recognizing its moral power. Out of such a disposition would arise "envy, strife, railings, wranglings of men corrupted in mind and destitute of the truth," making their profession of godliness a means of serving their own ends. There was, indeed, a gain in piety, great gain, if there were with it that spirit of contentment which would necessarily go with that recognition of God in all things which piety implies. As to the world, we brought nothing into it, nor can we carry anything out of it. We are but tenants at the will of Another; and with our hearts upon the things beyond, we may well be content with such sustenance and covering as God accords to us. On the other hand, they that would be rich, whatever in fact they might be, yet if they craved riches, they would fall into temptation, the snare of the enemy, and many foolish and hurtful lusts which plunge men into destruction and ruin. For "the love of money," the apostle adds, "is a root of every evil;" not "the root of all evil," but a root on which anything of this character might grow. It is not the money, of course, that is evil, but the love of it; and there were many then, as there are how many now, who are only witnesses of how far men may in this way wander even from the faith itself, and pierce themselves through with many sorrows!
5. The apostle closes now with some general exhortations. As a man of God Timothy is to flee from the things which have been pointed out. To flee, oftentimes for the Christian, is valor and discretion both. There are plenty of things that could be rightly pursued and coveted, "righteousness, piety, faith, love, patience, meekness of spirit" -many of them not things which the world admires, and which only show the different spirit of Christianity. But there is a fight to be fought, a good fight, and that, indeed, for present laying hold of that eternal life which in fact belongs to every Christian, but which needs to be enjoyed in all that it implies, and which connects itself with that eternity also to which we are hastening. Here is the Christian calling, and Timothy was one who already had confessed a good confession among many witnesses. Here he was in the path of One who had been indeed the "Faithful Witness," and the apostle charges him as in the presence of such an one and of the Creator-God, who cares for all His creatures so that we may be without carefulness, to keep this commandment without spot, irreproachable, until the appearing of the Lord should put everything indeed in its right place, and put an end to conflict. God would reveal Him in the time appointed, for which Christ Himself waits, taking the kingdom itself in subjection to Him whom in the kingdom He serves as elsewhere. It is God who is "the blessed and only Potentate, the King of kings, the Lord of those that exercise lordship;" the One who only hath in Himself immortality, all His creatures entering into this of His will merely; He whom in His essence, also, man is unable to see, dwelling, as He does, not in darkness, but in the light unapproachable, in an excellence of glory which the finite creature cannot sustain or realize. But it is light, not darkness; and it is light in which we see all that can be seen, and in its true character as He shows it. To Him be honor and eternal might!
Paul turns back once more, as he thinks of Him, to bid Timothy warn the rich not to value themselves upon these riches, so poor in such a Presence, and so uncertain at the best, but to trust in Him, this living God, who delights indeed richly to bestow all things for our enjoyment. Let them use their opportunity to do good, let them be rich in their good works, liberal in distribution, willing to communicate, laying up for themselves thus, from these perishable riches, a good foundation for eternity, and that they may lay hold of what is really life. Timothy, too, was to keep what was committed to his trust, avoiding profane, vain babblings and oppositions of knowledge of so many kinds, -falsely named indeed when they were in opposition to the truth. It is not that any kind of knowledge which is true can be without its value. Christianity does not entail the necessity of rejecting any part of it; but how easily, nevertheless, these things may be elevated into an undue place, and made to be real opposition to the truth -necessarily, therefore, false in being so. Some had already been drawn away from the faith itself after this manner. How many have been so since!
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Regarding Widows and Accusations against Elders
Regarding Widows and Accusations against Elders
1. Rebuke] This shows the authority which Timothy exercised. An elder] i.e. an elderly man, not one officially so named.
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3-16. The seventh charge to Timothy—as to widows.
3. Widows indeed] Each local Church kept a list of the widows belonging to the congregation, who were supported by the alms of the faithful if they were widows indeed, that is, if they had none to help them (1Ti_5:4-5). In return, they did what services they could to the brethren.
4. Nephews] RV 'grandchildren,' whose duty it was to take charge of their relations. Them] i.e. the children or nephews.
7. Blameless] RV 'without reproach,' that the Church widows may not be spoken ill of as women whom their relatives ought to support.
9, 10. The qualifications for being put on the widows' list, besides being destitute, are, (1) to be 60 years of age; (2) to have been faithful to her husband or husbands (a 'woman of one man'); (3) to be of good reputation; (4) to have brought up her children well; (5) to have shown hospitality to strangers (cp. 3Jn_1:5); (6) to have washed the saints' feet (i.e. humbly ministered to her fellow-Christians; (7) helped any in distress; (8) to be fruitful of good works.
11-15. Reasons against admitting younger widows. After devoting themselves to the service of Christ in their first grief, they may afterwards marry and give up their work, in spite of the promise they made at the beginning, and if not that, they may become gossips and scandal-mongers. It is better that they should marry again, and occupy themselves with the cares of a household. From this we see that St. Paul was no enemy to second marriages, and he would not, therefore, have excluded elderly women from the widows' company because they had been twice married. This view confirms the meaning already given to 'wife of one man' (1Ti_5:9).
12. Having damnation] or, 'condemnation'; rather, 'incurring severe judgment.'
15. Some] i.e. some widows. The enthusiasm with which they had embraced Christianity and received St. Paul's gospel had already worn off. With some temperaments it takes but a short time for this to occur—a shorter time generally in women than in men. They had turned aside out of the right path, and were, therefore, going after Satan.
16. Any man or woman that believeth] RV 'any woman that believeth.' Not only children and grandchildren, but other relatives likewise, are to support aged widows, and so spare the Church's fund. The injunction must apply to men as well as women, though the RV reading stands on the better authority of MSS.
17-25. Resumption of charge to Timothy as to presbyters. (1) Presbyters distinguished by their zeal, specially those distinguished in preaching and catechising, are to have higher honour and a larger stipend than the rest. (2) An accusation against presbyters is not to be entertained by their superior officer (apostolic deputy, possibly bishop) sitting by himself and listening to reports, but only before (AV), 'at the mouth of' (RV), two or three witnesses, who would confirm each other's statements (Deu_19:15), and also make the case to be publicly known to the Church. (3) Presbyters must not be appointed hastily, or those who admit them into the ministry will be answerable for their ill-doing.
17. Elders] In 1Ti_5:1 this word had meant elderly men; here it means presbyters. This order of the ministry consisted at the time of elderly men, whence they had the name of elders or presbyters.
18. Thou shalt not muzzle the ox] Deu_25:4; 1Co_9:9; And, The labourer is worthy of his hire] read, 'And the,' etc. The words seem St. Paul's, not a quotation.
20. Them that sin] Their punishment is to be public, not kept secret for fear of scandal.
21. The solemnity of St. Paul's words emphasises the responsibility of imposing penalties on a presbyter. The elect angels] not a particular class of angels, but the angels who are chosen by God as His ministers.
22. Lay hands] It was Timothy's office now, as it had been St. Paul's previously (2Ti_1:6 and that of the presbytery or bishops (at least afterwards), to appoint presbyters by the laying on of hands. Some find here a reference to the absolution of offenders or heretics.
23. A continuation of the personal charge to Timothy. St. Paul seems to have been re minded to give the present injunction by the evident necessity of Timothy's taking care of his bodily health, if he is to carry out the work of his office satisfactorily. He, therefore, inserts it parenthetically. It teaches us that if the body needs the stimulant of wine, it is right to take it in moderation.
24, 25. Some men's sins] Return to the subject of laying on of hands. Some candidates for ordination have characters so evidently bad that their unfitness is plain before probation; in others it comes out later. And the same may be said of worthy candidates; some are plainly fit at first sight, others will be found fit on looking below the surface. So that Timothy must exercise his judicial functions on presbyters and candidates for orders very cautiously.
25. They that are otherwise] The character of those who differ from the class just mentioned by their goodness not being self-evident, will yet certainly come out in a short time.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 20, 21, 22 (See Scofield "Rom 1:16").
save
(See Scofield "Rom 1:16").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 1. Concerning widows (1Ti 5:1-16)
V. INSTRUCTIONS AND EXHORTATIONS
CHAPTER 5
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1. Concerning widows (1Ti 5:1-16)
2. Concerning elders (1Ti 5:17-21)
3. Responsibility and personal instructions (1 Timothy5:22-25)
1Ti 5:1-16
It is not necessary to follow all these instructions in detail and explain their meaning. An elder was not to be rebuked sharply, but to be entreated as a father, and younger men as brethren. Then he speaks of widows. Those who are widows indeed are to be held in honor. Piety was to be shown at home, if they had children. “She that is a widow indeed, and desolate (left alone) trusteth in God, and continueth in supplications and prayers day and night.” Happy privilege of such, with special claims upon the Saviour-God. Thus exercising trust in God and in His promises, her special ministry is the ministry of prayer and intercession (Luk 2:36-37). God hath chosen that which is weak, widows, those who are on sick-beds, “Shut-ins,” to use especially in the ministry of intercession.
The Day of Christ will reveal the great things which were accomplished in secret prayer. But if other widows lived in pleasure, in self-indulgence then she is dead while she liveth, that is, dead to the spiritual things. For such there could be no honor, but dishonor. And if anyone did not provide for his own house, he denied the faith and was worse than an infidel, for an unbeliever generally recognizes this duty. Then we have divinely given regulations as to those who should be given relief by the church, and those who should be refused. Practical godliness is thus to be maintained in the house of God, and manifested in every way so as “to give none occasion to the adversary to speak reproachfully.”
1Ti 5:17-21
Elders that ruled well were counted worthy of double honor, and especially those who had the gift of expounding the word of God, and teaching the truth, “who labor in the Word and teaching.” And as elsewhere in his former epistles, the apostle here once more states the responsibility that “the laborer is worthy of his hire.” The ox that treadeth out the corn is not to be muzzled. The Creator-God careth for the oxen, and made a merciful provision for them in His law. How much more then should those be ministered to in temporal things that labored in the Word, and with much self sacrifice taught the truth. But the laborer must remain in dependence on the Saviour-God, for he is God’s laborer. (The almost universal custom of promising a laborer in the Word, an evangelist, pastor and teacher a salary, and the laborer depending on his bargain, is nowhere sanctioned by the Word of God. It is contrary to faith which should mark the path of the servant of Christ.) Instruction is given how an elder is to be treated if charged with wrong. Before God, the Lord Jesus Christ, and the elect angels (from which we learn that angels are silent onlookers in all these things--1Co 11:10), Paul charges Timothy to observe these things, to be firm in them, without showing partiality.
1Ti 5:22-25
He was not to lay on hands hastily on any man, the outward sign of fellowship, to acknowledge them as co-laborers and become identified with them. It might result in becoming partakers of other men’s sins. How little conscience there is today in this matter! How often believers are in fellowship with those who are not teaching the truth. “Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities.” A small matter, yet not too small for the Holy Spirit. No doubt Timothy had a very scrupulous conscience, but the apostle in this God-inspired letter, sets aside his scruples and tells him to use a little wine. Much criticism has been made of this divinely given instruction. Extreme faith-healers, who reject all means in a way that is not faith, but presumption, and on the other hand extreme prohibitionists, have made the astounding statement that Paul made a mistake when he wrote these words. But if Paul made a mistake here who can convince us that he did not make a mistake when he wrote the eighth chapter of Romans? Others state that it was not wine, but “grape juice.” We give the helpful comment of another:
“Timothy’s habitual temperance is here seen: weak in body, the apostle recommends him to use his liberty by taking a little wine--a pleasing instance of grace. We have here a proof of the habits of this faithful servant. The Spirit shows us how carefully he kept himself from exciting or satisfying his passions in the least thing (at the same time that there is perfect liberty to use everything that is good when there is a true reason for it), and also the apostle’s tender interest in his fellow-laborer in the gospel. It is a little parenthesis attached to the expression, ‘be not a partaker of other men’s sins,’ but it has great beauty. This affectionate watchfulness became the apostle; he desired holiness in his representative, but he well knew how to respect Timothy, and to maintain the decorum which he had enjoined, and to exhibit his heartfelt tenderness” (Synopsis of the Bible).
“Some men’s sins,” the apostle continues, “are open beforehand, going before to judgment”--they are manifested in the present life. “And some men they follow after”--unknown now, hidden away, but to be made manifest at the judgment seat of Christ.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 9, 17 The Pastoral Care of the Aged, the Young, the…
The Pastoral Care of the Aged, the Young, the Widows.
v. 1. Rebuke not an elder, but entreat him as a father, and the younger men as brethren,
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v. 2. the elder women as mothers, the younger as sisters, with all purity.
v. 3. Honor widows that are widows indeed.
v. 4. But if any widow have children or nephews, let them learn first to show piety at home, and to requite their parents; for that is good and acceptable before God.
v. 5. Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.
v. 6. But she that liveth in pleasure is dead while she liveth.
v. 7. And these things give in charge, that they may be blameless.
v. 8. But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.
Having given his young assistant various rules of conduct concerning his own person, the apostle now delivers certain precepts to him regarding his conduct toward the members of the various stations in the congregation. He instructs Timothy first of all about the manner in which he should administer certain exhortations: An older man do not scold, but admonish him like a father, the younger men like brothers, the older women like mothers, the younger like sisters, with all purity. Although the tendency toward certain sins varies with the age, it remains true that transgressions of God’s holy will occur in every station of life, and that the number of years which a person has lived have little influence upon the activity of the evil nature, certain sins even having a tendency to become ruling sins in later life, if a Christian has not always battled against them with might and main. It becomes the duty of the faithful pastor, therefore, occasionally to administer reproofs from the Word of God. Much depends, in that case, upon the manner in which this unpleasant, but necessary duty is carried out. If it is an older man whose transgression comes into consideration, the reproof should pot take the form of harsh censure, of severe objurgation, of violent scolding, in spite of the fact that many sins are peculiarly offensive if committed by the aged. There is no conflict of duties here. As teacher of the congregation the minister is obliged to apply the necessary reproof on the basis of the Word of God. But since, according to the Fourth Commandment, the honoring of older persons is demanded, the admonition must be made with respect and reverence. The aged man that has sinned should rather be exhorted, as a loving son would speak to his father whom he perceives to have fallen into some offense. If younger men are in need of reproof, this should not be administered in a spirit of superiority and lordliness, but with the fine tact that makes use of brotherly well-wishing, not, however, with a patronizing, condescending air. Toward older women that stood in need of correction Timothy was to assume the same attitude of respect as toward older men. While showing all due respect for their hoary heads, he must carry out the work of his office with all earnestness. The most difficult cases might be those of younger women, where there is always danger of misunderstanding. Toward these Timothy should therefore assume the role of brother, applying the Word of God with all earnestness and avoiding even the faintest suspicion of an interest which is not compatible with the purity demanded by the Sixth Commandment.
The apostle now inserts a special paragraph concerning the station of widows, whose treatment in the congregations had offered some difficulties from the very beginning: Honor widows that really are widows. The word which the apostle here uses is not to be confined to the care for the bodily maintenance, but includes the entire respectful treatment which the Lord demands toward older persons in the Fourth Commandment. This respect will, as a matter of course, be shown also in actual deeds of kindness, in providing for their livelihood whenever that seems necessary. At the same time the apostle is careful to define the term which he uses by stating that he has reference to such women as are really widows, as belong into the class of such persons for whom the Fourth Commandment demands respect, Psa 68:5; Job 1:16; Pro 15:25.
That Paul here has special reference to widows that are absolutely alone in the world, and thus have no one to give them the honor and the care which they ought to have, is shown by his explanation: But if any widow has children or grandchildren, let them learn first to show piety at home and to return full compensation to the parents; for this is acceptable before God. In case a woman that is a widow still has children or offspring in the wider sense, including nephews and grandchildren, living, these relatives have a duty to perform in her behalf, a duty which devolves upon them through the Fourth Commandment, that of providing for the maintenance of their aged relative with all respect. This duty they should learn first, rather than expect the congregation to make provision for such as are forsaken by their own flesh and blood. In this way the children show piety, they practice religion in the proper manner, and they return, at least in some measure, some compensation which they owe the mother or grandmother. Such behavior is in accordance with the will of God, it is acceptable to Him, it finds favor in His sight.
Having shown what widows do not properly come under the heading "widows indeed," which ones are not included among those for whom the congregation must provide, he now describes one that is bereft of all human assistance: But the really forlorn widow has her hope set on God and continues in supplications and prayers night and day. Here is a brief, but very fitting description of a Christian widow as she should be. That she is without a provider among men, that she is utterly forsaken and alone, this fact commends her to the care of the congregation as a matter of course. Such cases are met with, also in our days, where some poor widow has lost both husband and children, and is gradually forsaken also by such as were formerly her friends. It is then that the power of the Christian religion, of her faith in God, exerts itself. She has set her hope and trust in God, her confidence in the Lord of her salvation is unshaken. To Him she therefore turns in continual trusting prayer and supplication; she casts her cares upon Him who is the Father of the fatherless and the God of the widows, who provides for all their wants in His own manner. A widow whom this description fits, who has the example of Anna in the Temple before her continually, is herewith commended to the loving, honoring care of the congregation.
A widow of the opposite kind is also sketched by the apostle: She, however, that indulges in voluptuousness is dead while she lives. here is a widow that has cast faith and a good conscience overboard and yields to the temptation to lead a life of sin and shame. The apostle describes her conduct as an indulging in dissipation, voluptuousness, whereby all chastity, decency, and shame is trodden under foot; for such a woman deliberately uses the charms of her sex to allure men, her object being to gain the means for a life of ease and pleasure. The apostle’s verdict upon such a one is that she is dead while she is living. This temporal life she is indeed still possessing,—that she is enjoying to the limit,—but she has lost the one true life, the life in and with God; she is lying in spiritual death, whose end is eternal damnation.
No wonder that St. Paul adds the remark, for the sake of these widows as well as for the relatives of such as were in need: These things set up as a rule that they may be irreproachable. The children and relatives should at all times remember their duty toward one whom the Lord has entrusted to their care; and the widows should guard against the temptation to indulge in a life of sin and shame, of prodigality and wastefulness. It is an admonition which must be made a rule, which must be held before those for whom it is intended time and again, lest they yield to an attack of Satan and fall into some snare prepared by him. It is the Lord’s will that all Christians, and therefore also those to whom these special admonitions are directed, should be without blame, should conduct themselves so as to be free from just censure.
The apostle, moreover, draws a general conclusion from the discussion, makes a general rule: But if any one does not provide for his own people, and especially for those of his own household, he has denied the faith and is worse than an unbeliever. The Lord has distinctly stated that the support of forsaken widows rests, first of all, upon the relatives as a sacred duty. Speaking in a wider sense, His apostle now makes it the duty of every one, man or woman, young or old, to discharge the debt which relationship imposes. If anyone neglects his near relatives and, above all, the members of his own family, that are connected with him by the bonds of the closest blood relationship, he clearly shows that he has no love for them. But this, in turn, is evidence of the fact that true faith no longer dwells in his heart, that he has repudiated the faith that ever did have its home there. Even an unbeliever, an infidel, a heathen, that has not yet felt the power of the Holy Ghost in the Word, would be ashamed to become guilty of such behavior, of abandoning his nearest relatives to a miserable fate. Worse than such an infidel, therefore, is a person that bears the name of Christian, and yet refuses to perform one of the chief duties demanded of him.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 7, 9, 11, 14, 17, 19, 21 Connecting Statement:
Connecting Statement:
Paul continues to tell Timothy how to treat the men, women, widows, and younger women in the church.
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General Information:
Paul was giving these commands to one person, Timothy. Languages that have different forms of "you" or different forms for commands would use the singular form here. (See: Forms of You)
Do not scold an older man
"Do not speak harshly to an older man"
Instead, exhort him
"Instead, encourage him"
as if he were a father ... as if they were brothers ... as mothers ... as sisters
Paul uses these similes to tell Timothy that he should treat fellow believers with sincere love and respect. (See: Simile)
younger women
You can state clearly the understood information. AT: "exhort younger women" or "encourage younger women" (See: Ellipsis)
in all purity
"with pure thoughts and actions" or "in a holy way"
translationWords
exhort
pure
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3, 5, 6, 8, 9, 10, 11, 13, 14, 15, 16, 17, 19, 20, 21, 22 5:1–6:2a Right conduct in God’s household (see 3:15) relates…
5:1–6:2a Right conduct in God’s household (see 3:15) relates to old and young (5:1-2), widows (5:3-16), elders (5:17-25), and slaves (6:1-2a). Proper honor within the household cuts across social boundaries.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.