1 Timothy 5 Pulpit Commentary

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>1 Timothy 5 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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<i>and</i> the younger men as brethren;</div><div class="comm"><span class="cmt_sub_title">Verse 1.</span> - <span class="accented">Exhort</span> for <span class="accented">intreat</span>, A.V.; <span class="accented">and</span> omitted. <span class="cmt_word">Rebuke not</span> (<span class="greek">μὴ ἐπιπλήξης</span>); only here in the New Testament for the more usual <span class="greek">ἐπιτιμάω</span> (<a href="/2_timothy/4-2.htm">2 Timothy 4:2</a>, and frequently in the Gospels) or <span class="greek">ἐλέγχω</span>, as <a href="/titus/1-13.htm">Titus 1:13</a>; <a href="/titus/2-15.htm">Titus 2:15</a>; <a href="/revelation/3-19.htm">Revelation 3:19</a>, 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 <span class="accented">objurgo</span>. <span class="accented"><span class="cmt_word"></span>An elder</span> (<span class="greek">πρεσβυτέρῳ</span>). The context shows that the meaning is not a "presbyter," but "an old man." The precept has relation to Timothy's youth (<a href="/1_timothy/4-12.htm">1 Timothy 4:12</a>). See the same order in respect to the persons to be admonished (<a href="/titus/2-1.htm">Titus 2:1-6</a>, where, however, we have the forms <span class="greek">πρεσβύτας</span> and <span class="greek">πρεσβύτιδας</span> with <span class="greek">νέας</span> and <span class="greek">νεωτέρους</span>). 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." <span class="cmt_word">Exhort</span> (<span class="greek">παρακάλει</span>); certainly a much better rendering than <span class="accented">intreat</span> in the A.V. <span class="cmt_word">The younger men.</span> This and the other accusatives in this and the following verse are governed by <span class="greek">παρακάλει</span>; the prohibitive <span class="greek">μὴ ἐπιπλήξῃς</span> Is con- lined to the <span class="greek">πρεσβυτέροι</span>. <span class="accented"><span class="cmt_word"></span>As brethren.</span> 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. </div> <div class="versenum"><a href="/1_timothy/5-2.htm">1 Timothy 5:2</a></div><div class="verse">The elder women as mothers; the younger as sisters, with all purity.</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> - <span class="accented">In</span> for <span class="accented">with</span>, A.V. <span class="cmt_word">Purity</span> (<span class="greek">ἀγνείᾳ</span>); see <a href="/1_timothy/4-12.htm">1 Timothy 4:12</a>, note. See how jealously the apostle guards against any possibility of abuse of the familiar intercourse of a clergy- man with the women of his flock. They are his sisters, and <span class="greek">ἀγνείω</span> is to be the constant condition of his heart and character. </div> <div class="versenum"><a href="/1_timothy/5-3.htm">1 Timothy 5:3</a></div><div class="verse">Honour widows that are widows indeed.</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="cmt_word">Honor</span> (<span class="greek">τίμα</span>). The use of the verb <span class="greek">τιμάω</span> in the comment on the fourth commandment in <a href="/matthew/15-4.htm">Matthew 15:4-6</a>, where the withholding of the honor due consists in saying, "It is corban, by whatsoever thou mightest be profited by me," and so withholding the honor due, shows clearly that in the notion of <span class="accented">honoring is</span> included that material support which their condition as widows required. So again in ver. 17 of this chapter, the "<span class="accented">double</span> honor" due to elders who labor in the Word and doctrine is clearly shown by ver. 18 to include payment for their maintenance. This is also borne out by the frequent use of <span class="greek">τιμή</span> in the sense of "price" (<a href="/matthew/27-6.htm">Matthew 27:6, 9</a>; <a href="/acts/4-34.htm">Acts 4:34</a>; <a href="/acts/7-16.htm">Acts 7:16</a>; <a href="/acts/19-19.htm">Acts 19:19</a>; <a href="/1_corinthians/6-20.htm">1 Corinthians 6:20</a>, etc.). The passage might, therefore, be paraphrased, "Pay due regard to the wants of those widows who are widows indeed." The "honor" here prescribed would be exactly the opposite to the "neglect" (<span class="greek">παρεθεωροῦντο</span>) complained of by the Grecian Jews (<a href="/acts/6-1.htm">Acts 6:1</a>). The same idea is in the Latin <span class="accented">honorarium</span>, for a <span class="accented">fee</span>. <span class="accented"><span class="cmt_word"></span>Widows indeed</span>; <span class="accented">i.e.</span> really, as in vers. 5 and 16, desolate and alone. We learn from this passage that the care of widows by the whole Church, which began at Jerusalem in the very infancy of the Church, was continued in the Churches planted by St. Paul. We find the same institution though somewhat different in character, in subsequent ages of the Church. Widowhood, as well as virginity, became a religious profession, and widows were admitted with certain ceremonies, including the placing on their heads a veil consecrated by the bishop. Deaconesses were very frequently chosen from the ranks of the widows (Bingham, 'Antiq.,' bk. 7. <a href="/1_timothy/4.htm">1 Timothy 4</a>.). </div> <div class="versenum"><a href="/1_timothy/5-4.htm">1 Timothy 5:4</a></div><div class="verse">But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God.</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> - <span class="accented">Hath</span> for <span class="accented">have</span>, A.V.; <span class="accented">grandchildren</span> for <span class="accented">nephews</span>, A.V.; <span class="accented">towards their own family</span> for <span class="accented">at home</span>, A.V.; <span class="accented">this</span> for <span class="accented">that</span>, A.V.; <span class="accented">acceptable in the sight of</span> for <span class="accented">good and acceptable before</span>, A.V. and T.R. <span class="cmt_word">Grandchildren</span> (<span class="greek">ἔκγονα</span>; only here in the New Testament, but common in the LXX. and in classical Greek); descendants, <span class="accented">children</span> or <span class="accented">grandchildren</span> (as on the other hand, <span class="greek">πρόγονοι</span> in this verse includes <span class="accented">grandparents</span> as well as <span class="accented">parents</span>). In Latin <span class="accented">nepotes</span>, "descendants;" <span class="accented">nos neveux</span> (in French), "our descendants;" and so the English word "nephews" (derived from <span class="accented">nepos</span>, through the French <span class="accented">neveu</span>) properly means, and is commonly so used in all old English writers, as <span class="accented">e.g.</span>, in Holinshed (Richardson's Dictionary), "their nephews, or sons' sons, which reigned in the third place." Locke's phrase, "a nephew by a brother," seems to show the transition to the modern use of "nephew." But as the old meaning of "nephews" is now obsolete, it is better to substitute "grandchildren," as in the R.V. <span class="cmt_word">Let them learn.</span> Clearly "the children or grandchildren" is the subject. <span class="cmt_word">To show piety towards</span> (<span class="greek">εὐσεβεῖν</span>). In the only other passage in the New Testament where this word occurs, <a href="/acts/17-23.htm">Acts 17:23</a>, it has also an accusative of the person - "whom ye worship." In classical Greek also <span class="greek">εὐσεβεῖν τινα</span> is used as well as <span class="greek">εἰς</span>, or <span class="greek">περὶ</span>, or <span class="greek">πρὸς τινα</span>.. <span class="accented"><span class="cmt_word"></span>Their own family</span>, of which the widowed mother or grandmother formed a part. The force of <span class="greek">τὸν</span> <span class="greek">ἴδον οῖκον</span>, "<span class="accented">their</span> own family," lies in the implied contrast with the Church. As long as a widow has members of her own house who are able to support her, the Church ought net to be burdened (see ver. 16). <span class="cmt_word">To requite</span> (<span class="greek">ἀμοιβὰς ἀποδίδοναι</span>); literally, <span class="accented">to give back the return or exchange due</span>. <span class="greek">Ἀμοιβή</span> is only found here in the New Testament, but is not uncommon in the LXX., and is much used in the best classical authors. The <span class="greek">πρόγονοι</span> had nourished and cared for them in their childhood; they must requite that care by honoring and supporting them in their old age. <span class="cmt_word">This is acceptable</span> (<span class="greek">ἀπόδεκτον</span>); only here in the New Testament or LXX., and rarely if ever in classical Greek. The same idea is expressed in <a href="/1_timothy/1-15.htm">1 Timothy 1:15</a>, by <span class="greek">πάσης ἀποδοχῆς ἄξιος</span>, and in <a href="/1_peter/2-19.htm">1 Peter 2:19, 20</a>, by <span class="greek">χάρις Τοῦτο χάρις παρὰ Θεῷ</span>, "This is acceptable with God." </div> <div class="versenum"><a href="/1_timothy/5-5.htm">1 Timothy 5:5</a></div><div class="verse">Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> - <span class="accented">Hath her hope set on</span> for <span class="accented">trusteth</span> in, A.V. <span class="cmt_word">A widow indeed</span> (see ver. 3). <span class="cmt_word">Desolate</span> (<span class="greek">μεμονωμένη</span>; only here in the New Testament, rare in Greek versions of Old Testament, frequent in classical Greek); literally, <span class="accented">left alone</span>, or <span class="accented">made solitary</span>, which is also the exact meaning of "desolate," from <span class="accented">solus</span>, alone. A widow with children or grandchildren able to support her is not altogether desolate. As regards the connecting <span class="greek">δέ</span>, rendered "now" both in the A.V. and the R.V., Bishop Ellicott rightly renders it "but." The apostle is contrasting the condition of the <span class="greek">ὄντες χήρα</span>, who has only God to look to for help, and who passes her time in prayer, with that of the widow with children and grandchildren. The second "but" in ver. 6 is no real objection; the widow who "giveth herself to pleasure ' is contrasted in her turn with the devout prayerful widow whose conduct has just been described. The inference intended to be drawn, as Ellicott justly remarks, is that the one is eminently fit, and the other eminently unfit, to be supported at the common charge of the Church. <span class="cmt_word">Hath her hope set on God</span> (see <a href="/1_timothy/4-10.htm">1 Timothy 4:10</a>). <span class="cmt_word">Supplications and prayers</span> (see <a href="/1_timothy/2-1.htm">1 Timothy 2:1</a>, note). <span class="cmt_word">Night and day.</span> Perhaps <span class="accented">by night and by day</span> would express the genitive better (<a href="/matthew/2-14.htm">Matthew 2:14</a>; <a href="/luke/18-7.htm">Luke 18:7</a>), as indicating time <span class="accented">when</span>, rather than time <span class="accented">how long</span>. In <a href="/luke/2-37.htm">Luke 2:37</a>, Anna the prophetess is said to worship "with lastings and supplications night and day (<span class="greek">νύκτα καὶ ἡμέραν</span>)," where the accusative conveys rather more the notion of vigils prolonged through the night. As regards the order of the words, "day and night," or "night and day," there seems to be no rule. St. Mark always has "night and day" (<a href="/mark/4-7.htm">Mark 4:7</a>; <a href="/mark/5-5.htm">Mark 5:5</a>); St. Luke uses both (<a href="/luke/2-37.htm">Luke 2:37</a>; <a href="/luke/18-7.htm">Luke 18:7</a>; <a href="/acts/9-24.htm">Acts 9:24</a>; <a href="/acts/20-31.htm">Acts 20:31</a>; <a href="/acts/26-7.htm">Acts 26:7</a>). St. Paul always "night and day," as in this passage (<a href="/acts/20-31.htm">Acts 20:31</a>; <a href="/1_thessalonians/2-9.htm">1 Thessalonians 2:9</a>; <a href="/1_thessalonians/3-10.htm">1 Thessalonians 3:10</a>; <a href="/2_thessalonians/3-8.htm">2 Thessalonians 3:8</a>; <a href="/2_timothy/1-3.htm">2 Timothy 1:3</a>). St. John always "day and night" (<a href="/revelation/4-8.htm">Revelation 4:8</a>; <a href="/revelation/7-15.htm">Revelation 7:15</a>; <a href="/revelation/12-10.htm">Revelation 12:10</a>; <a href="/revelation/14-11.htm">Revelation 14:11</a>; <a href="/revelation/20-10.htm">Revelation 20:10</a>). </div> <div class="versenum"><a href="/1_timothy/5-6.htm">1 Timothy 5:6</a></div><div class="verse">But she that liveth in pleasure is dead while she liveth.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> - <span class="accented">Giveth herself to</span> for <span class="accented">liveth in</span>, A.V. <span class="cmt_word">Giveth herself to pleasure</span> (<span class="greek">ἡ</span> <span class="greek">σπαταλῶσα</span>); only here and <a href="/james/5-5.htm">James 5:5</a> (<span class="greek">ἐσπαταλήσατε</span> "taken your pleasure," R.V., "been wanton," A.V.) in the New Testament, but found (as well as <span class="greek">σπατάλη</span> and <span class="greek">σπάταλος</span>) in Ecclus. 21:15, and in Polybius (Liddell and Scott). Trench ('Synonyms of New Testament,' p. 191) compares and contrasts <span class="greek">στρηνιάω τρυφάω</span>, and <span class="greek">σπαταλάω</span>, and says that the latter includes the idea of prodigality. The word brings into the strongest possible contrast the widow who was like Anna, and those whom St. Paul here denounces. <span class="cmt_word">Is dead while she liveth</span>; or, <span class="accented">has died</span> (is dead) <span class="accented">in her lifetime</span>. She is dead to God, and, as Alford suggests, is no longer a living member of the Church of Christ. Compare St. Jude's expression "twice dead" (ver. 12). The expression in <a href="/revelation/3-1.htm">Revelation 3:1</a> is different, unless <span class="greek">ζῶσα</span> here can have the same meaning as <span class="greek">ὄνομα ἔχει ὅτι ζῇ</span>, "though nominally alive as a Christian," etc. </div> <div class="versenum"><a href="/1_timothy/5-7.htm">1 Timothy 5:7</a></div><div class="verse">And these things give in charge, that they may be blameless.</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> - <span class="accented">These things also command</span> for <span class="accented">and these things give in charge</span>, A.V.; <span class="accented">without reproach</span> for <span class="accented">blameless</span>, A.V. <span class="cmt_word">These things</span>, etc. The apostle had been giving Timothy his own instructions concerning widows and their maintenance by their own relations. He now adds the direction that he should give these things in charge to the Ephesian Church, lest they should be guilty and blameworthy by acting in a different spirit. He probably was aware of a disposition existing in some quarters to throw the burden of maintaining their widows upon the Church. <span class="cmt_word">Without reproach</span> (<span class="greek">ἀνεπίληπτοι</span>); above, <a href="/1_timothy/3-2.htm">1 Timothy 3:2</a>, note. If they did not so they would be liable to the terrible reproach mentioned in ver. 8, that, Christians as they called themselves, they were in their conduct worse than unbelievers. </div> <div class="versenum"><a href="/1_timothy/5-8.htm">1 Timothy 5:8</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> - <span class="accented">Provideth</span> for <span class="accented">provide</span>, A.V.; <span class="accented">his own household</span> for <span class="accented">those of his own house</span>, A.V. and T.R.; <span class="accented">unbeliever</span> for <span class="accented">infidel</span>, A.V. <span class="cmt_word">Provideth</span> (<span class="greek">προνοεῖ</span>). Elsewhere in the New Testament only in <a href="/romans/12-17.htm">Romans 12:17</a> and <a href="/2_corinthians/8-21.htm">2 Corinthians 8:21</a>, where it has an accusative of the <span class="accented">thing</span> provided; here, as in classical Greek, with a genitive of the person; frequent in the LXX., and still more so in classical Greek. The substantive <span class="greek">προνοία</span> occurs in <a href="/acts/24-2.htm">Acts 24:2</a> and <a href="/romans/13-14.htm">Romans 13:14</a>. <span class="cmt_word">His own household</span>; because in many cases the widow would be actually living in the house of her child or grandchild. But even if she were not, filial duty would prompt a proper provision for her wants He hath denied the faith; viz. by repudiating these duties which the Christian faith required of him (see <a href="/ephesians/6-1.htm">Ephesians 6:1-3</a>). </div> <div class="versenum"><a href="/1_timothy/5-9.htm">1 Timothy 5:9</a></div><div class="verse">Let not a widow be taken into the number under threescore years old, having been the wife of one man,</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> - <span class="accented">Let none be enrolled as a widow</span> for <span class="accented">let not a widow be taken into the number</span>, A.V. <span class="cmt_word">Let none be enrolled</span>, etc. The proper translation seems certainly to be (Ellicott, Alford, Huther, etc.), <span class="accented">let a woman be enrolled as a widow not under sixty years old</span>; <span class="accented">i.e.</span> <span class="greek">χήρα</span> a is the predicate, not the subject. It follows that the word "widow" here is used in a slightly different sense from that in the preceding verses, viz. in the technical sense of one belonging to the <span class="accented">order of widows</span>, of which it appears from the word <span class="greek">καταλεγέσθω</span> there was a regular roll kept in the Church. We do not know enough of the Church institutions of the apostolic age to enable us to say positively what their status or their functions were, but doubtless they were the germ from which the later development (of which see Bingham, bk. 7. <a href="/1_timothy/4.htm">1 Timothy 4</a>.) took its rise. We may gather, however, from the passage before us that their lives were specially consecrated to the service of God and the Church; that they were expected to be instant and con-slant in prayer, and to devote themselves to works of charity; that the apostle did not approve of their marrying again after their having embraced this life of widowhood, and therefore would have none enrolled under sixty years of age; and generally that, once on the roll, they would continue there for their life. <span class="cmt_word">Enrolled</span> (<span class="greek">καταλεγέσθω</span>); only here in the New Testament or (in this sense) in the LXX.; but it is the regular classical word for enrolling, enlisting, soldiers, etc. Hence our word "catalogue." In like manner, in the times of the Empress Helena, the virgins of the Church are described as <span class="greek">ἀναγεγραμμένας ἐν τῷ τῆς ἐκκλησίας</span> <span class="greek">κανόνι</span> (Socr., 1:17), "registered in the Church's register," or list of virgins. <span class="cmt_word">Under three score years old.</span> A similar rule was laid down in several early canons, which forbade the veiling of virgins before the age of <span class="accented">forty</span>. This care to prevent women from being entangled by vows or engagements which they had not well considered, or of which they did not know the full force, is in striking contrast with the system which allows young girls to make irrevocable vows. The participle <span class="greek">γεγονυῖα</span>, "being," belongs to this clause (not as in the A.V. to the following one), as Alford clearly shows, and as the R.V. also indicates, by putting <span class="accented">having been</span> in italics; though it does not translate <span class="greek">γεγονυῖα</span> in this clause, unless possibly the word "old" is considered as representing <span class="greek">γεγονυῖα</span>. It should <span class="accented">be</span>, <span class="accented">Let none be enrolled as widows</span>, <span class="accented">being under sixty years of age</span>. <span class="accented"><span class="cmt_word"></span>The wife of one man</span>; see above, <a href="/1_timothy/3-2.htm">1 Timothy 3:2</a>, the similar phrase, "the husband of one wife" (which likewise stands without any participle), and the note there. To which may be added that it is hardly conceivable that St. Paul should within the compass of a few verses (see ver. 14) recommend the marriage of young widows, and yet make the fact of a second marriage an absolute bar to a woman being enrolled among the Church widows. </div> <div class="versenum"><a href="/1_timothy/5-10.htm">1 Timothy 5:10</a></div><div class="verse">Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> - <span class="accented">Hath</span> for <span class="accented">have</span>, A.V. (five times); <span class="accented">used hospitality to</span> for <span class="accented">lodged</span>, A.V. <span class="cmt_word">Well reported of</span> (<span class="greek">μαρτυρουμένη</span>; see <a href="/1_timothy/3-7.htm">1 Timothy 3:7</a> and note). This use is frequent in the Epistle to the Hebrews (<a href="/hebrews/7-8.htm">Hebrews 7:8</a>; <a href="/hebrews/11-2.htm">Hebrews 11:2, 4, 5, 39</a>), also in <a href="/3_john/1-6.htm">3 John 1:6, 12</a>. <span class="cmt_word">Good works</span> (<span class="greek">ἔργοις καλοῖς</span>). The phrase occurs frequently in the pastoral Epistles, both in the singular and in the plural (<a href="/1_timothy/2-10.htm">1 Timothy 2:10</a>; <a href="/1_timothy/3-1.htm">1 Timothy 3:1</a>; in this verse; ver. 25; 6:18; <a href="/2_timothy/2-21.htm">2 Timothy 2:21</a>; <a href="/2_timothy/3-17.htm">2 Timothy 3:17</a>; <a href="/titus/1-16.htm">Titus 1:16</a>; <a href="/titus/2-7.htm">Titus 2:7, 14</a>; <a href="/titus/3-1.htm">Titus 3:1, 8, 14</a>). Our Lord had first used the phrase, and taught how "good works" were to be the distinctive marks of his disciples (<a href="/matthew/5-16.htm">Matthew 5:16</a>), as they were evidences of his own mission (<a href="/john/10-32.htm">John 10:32, 33</a>). It denotes all kinds of good <span class="accented">actions</span> as distinguished from <span class="accented">sentiments</span>. Love, <span class="accented">e.g.</span> is not a <span class="accented">good work</span>. Feeding the hungry and clothing the naked and visiting the sick are <span class="accented">good works</span> (see <a href="/matthew/25-35.htm">Matthew 25:35</a>, etc.). <span class="cmt_word">Brought up children</span> (<span class="greek">ἐτεκνοτρύφησεν</span>); only here in the New Testament or LXX., but found, as well as <span class="greek">τεκνοτροφία</span>, in Aristotle. The word must mean "brought up children of her own," because <span class="greek">τέκνον</span> does not mean "a child" with reference to its age, but "a child" with reference to its parent who bare it. The only apparent exception in Holy Scripture is <a href="/1_thessalonians/2-7.htm">1 Thessalonians 2:7</a>, where the nurse's <span class="accented">alumni</span> are called "her own children," but obviously this is no rent exception. The classical usage is the same. We must, therefore, understand the apostle here to mean "if she hath brought up her children well and carefully, and been a good mother to them." The precept corresponds to that laid down for an <span class="greek">ἐπίσκοπος</span> in <a href="/1_timothy/3-4.htm">1 Timothy 3:4</a>. Possibly, as Grotius suggests, a contrast may be intended with the conduct of some heathen mothers, who, if they were very poor, exposed their children. <span class="cmt_word">Used hospitality to</span> (<span class="greek">ἐξενοδόχησεν</span>); only here in the New Testament or LXX., but, as well as <span class="greek">ξενοδόκος</span> and <span class="greek">ξενοδοχία</span>, not uncommon in classical Greek. The common form in the New Testament is <span class="greek">ξενίζειν</span>. (For the inculcation of hospitality, see <a href="/1_timothy/3-2.htm">1 Timothy 3:2</a>, note, and <a href="/3_john/1.htm">3 John 1:5</a>.) <span class="cmt_word">Washed the saints' feet</span> (see <a href="/john/13-5.htm">John 13:5-8</a>; and comp. <a href="/luke/7-44.htm">Luke 7:44</a>, where the omission to provide water to wash the feet of a guest is reprobated as inhospitable). <span class="cmt_word">The saints</span> (<a href="/romans/12-13.htm">Romans 12:13</a>). <span class="cmt_word">Hath relieved</span> (<span class="greek">ἐπήρκεσεν</span>); only here and twice in ver. 16 in the New Testament, and. in 1 Macc. 8:26 and Romans 11:35; but common in classical Greek. <span class="cmt_word">The afflicted</span> (<span class="greek">τοῖς</span> <span class="greek">θλιβομενοις</span>); used of any kind of trouble or afflictions (<span class="greek">θλίψις</span>); compare, for the precept, <a href="/romans/13.htm">Romans 13</a>:15. <span class="cmt_word">Diligently followed</span> (<span class="greek">ἐπηκολούθησε</span>; comp. <a href="/1_peter/2-21.htm">1 Peter 2:21</a>). The idea is somewhat similar to that of "pressing on toward the goal," in <a href="/philippians/3-14.htm">Philippians 3:14</a> (see also ver. 12, where <span class="greek">διώκω</span> is rendered in A.V., "I follow after"). Good work. Here <span class="greek">ἔργῳ ἀγαθῷ</span>, as in <a href="/acts/9-36.htm">Acts 9:36</a>; <a href="/romans/2-7.htm">Romans 2:7, 10</a>; <a href="/romans/13-3.htm">Romans 13:3</a>; <a href="/2_corinthians/9-8.htm">2 Corinthians 9:8</a>; <a href="/ephesians/2-10.htm">Ephesians 2:10</a>; and frequently in the pastoral Epistles (<a href="/1_timothy/2-10.htm">1 Timothy 2:10</a>). </div> <div class="versenum"><a href="/1_timothy/5-11.htm">1 Timothy 5:11</a></div><div class="verse">But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> - <span class="accented">Younger</span> for <span class="accented">the younger</span>, A.V.; <span class="accented">waxed</span> for <span class="accented">began to wax</span>, A.V.; <span class="accented">desire to</span> for <span class="accented">will</span>, A.V. <span class="cmt_word">Refuse</span>. Note the wisdom of Paul, who will not have the young widows admitted into the roll of Church widows, lest, after the first grief for the loss of their husbands has subsided, they should change their minds, and wish to return to the world and its pleasures, and so incur the guilt of drawing back their hands from the plough. Would that the Church had always imitated this wisdom and this consideration for the young, whether young priests or young monks and nuns! <span class="cmt_word">Waxed wanton against</span> (<span class="greek">καταστρηνιάσωσι</span>). This word only occurs here, but the simple <span class="greek">στρηνιάω</span> is found in <a href="/revelation/18-7.htm">Revelation 18:7, 9</a>, and is used by the Greek poets of the new comedy in the sense of <span class="greek">τρυφᾶν</span>, to be luxurious (Schleusner, 'Lex.'). Trench ('Synonyms of New Testament'), comparing this word with <span class="greek">τρυφᾶν</span> and <span class="greek">σπαταλᾶν</span>, ascribes to it the sense of "petulance" from fullness, like the state of Jeshurun, who waxed fat and kicked (<a href="/deuteronomy/32-15.htm">Deuteronomy 32:15</a>); and so Liddell and Scott give the sense of "to be over-strong." The sense, therefore, is that these young widows, in the wantonness and unsubdued worldliness of their hearts, reject the yoke of Christ, and kick against the widow's life of prayer and supplication day and night. And so they return to the world and its pleasures, which they had renounced. </div> <div class="versenum"><a href="/1_timothy/5-12.htm">1 Timothy 5:12</a></div><div class="verse">Having damnation, because they have cast off their first faith.</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> - <span class="accented">Condemnation</span> for <span class="accented">dare</span>, <span class="accented">ration</span>, A.V,; <span class="accented">rejected</span> for <span class="accented">cast off</span>, A.V. <span class="cmt_word">Condemnation</span>; <span class="greek">κρίμα</span>, variously translated in the A.V. "damnation," "condemnation," and "judgment." The word means a "judgment," "decision," or "sentence," but generally an adverse sentence, a "condemnation." And this is the meaning of the English word "damnation," which has only recently acquired the signification of "eternal damnation." <span class="cmt_word">Rejected</span> (<span class="greek">ἠθέτησαν</span>); literally, <span class="accented">have set aside</span>, or <span class="accented">displaced</span>, and hence <span class="accented">disregarded</span>, an oath, treaty, promise, or the like. In the A.V. variously rendered "reject," "despise," "bring to nothing," "frustrate," "disannul," "east off." The <span class="greek">κρίμα</span> which these widows Brought upon themselves was that, whereas they had devoted themselves to a life of prayer and special service of the Church, they had now set aside this their first faith, and returned to the ordinary pleasures and avocations of the world. </div> <div class="versenum"><a href="/1_timothy/5-13.htm">1 Timothy 5:13</a></div><div class="verse">And withal they learn <i>to be</i> idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> - <span class="accented">Also to be</span> for <span class="accented">to be</span>, A.V.; <span class="accented">going</span> for <span class="accented">wandering</span>, A.V. Also seems unnecessary, as "withal" seems to represent <span class="greek">ἅμα καὶ</span>. Learn to be idle (<span class="greek">ἀργαὶ μανθάνουσιν</span>). This is a construction which has no similar passage in Greek to support it, except one very doubtful one in Plato, 'Euthudemus' (vol. 4. p. 105, Bekker's edit.). But the other constructions proposed, viz. to construe <span class="greek">μανθάνουσι</span>, "they are inquisitive, or, curious," as Grotius and substantially Bengel; or to take <span class="greek">περιερχόμεναι</span> after <span class="greek">μανθάνουσι</span>, "they learn to go about" (Vulgate, De Wette, etc.), cannot be justified by examples either, as <span class="greek">μανθάνειν</span> has always either an accusative ease or an infinitive mood after it, unless it is used in quite a different sense, as in the passage from Herod., 3:1, quoted by Alford: <span class="greek">Διαβεβλημένος</span>... <span class="greek">οὐ μανθάνεις</span>, "You are slandered without being aware of it." In this difficulty it is best to take the sense given in the A.V. and the R.V., following Chrysostom, etc., and of moderns Winer, Ellicott, Alford, etc., which the general turn and balance of the sentence favors. <span class="cmt_word">Going about</span> (<span class="greek">περιερχόμεναι</span>); comp. Acts 29:13, where there is the same idea of <span class="accented">reproach</span> in the term. It is used in a good sense in <a href="/hebrews/11-37.htm">Hebrews 11:37</a>. <span class="cmt_word">Tattlers</span> (<span class="greek">φλύαροι</span>); only here in the New Testament, and once only in the LXX. (4 Macc. 5:10), but common in classical Greek. It means "a trifling silly talker." The verb <span class="greek">φλυαρέω</span> occurs in <a href="/3_john/1-10.htm">3 John 1:10</a>. <span class="cmt_word">Busybodies</span> (<span class="greek">περίεργοι</span>); only here and <a href="/acts/19-19.htm">Acts 19:19</a> in the New Testament or LXX., but not uncommon in classical Greek, in the sense in which it is used here. The verb <span class="greek">περιεργάζεσθαι</span> occurs in <a href="/2_thessalonians/3-11.htm">2 Thessalonians 3:11</a> in the same sense, "meddling with what does not concern you." </div> <div class="versenum"><a href="/1_timothy/5-14.htm">1 Timothy 5:14</a></div><div class="verse">I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> - <span class="accented">Desire</span> for <span class="accented">will</span>, A.V.; <span class="accented">widows</span> (in italics) for <span class="accented">women</span> A.V.; <span class="accented">rule the household</span> for <span class="accented">guide the house</span>, A.V.; <span class="accented">for reviling</span> for <span class="accented">to speak reproachfully</span>, A.V. <span class="cmt_word">Widows</span>. As the whole discourse is about widows, it is better to supply this as the substantive understood in <span class="greek">νεωτέρας</span>. In ver. 11 we have <span class="greek">νεωτέρας χήρας</span>. The <span class="greek">οῦν</span> which precedes is a further proof that this direction or command of the apostle's springs from what he had just been saying about the young widows, and therefore that what follows relates to them, and not to women generally. In order to avoid the scandal mentioned in ver. 11 of the young widows first dedicating their widowhood to Christ, and then drawing back and marrying, he directs that they should follow the natural course and marry, in doing which they would be blameless. <span class="cmt_word">Bear children</span> (<span class="greek">τεκνογονεῖν</span>): here only in the New Testament or LXX.; but <span class="greek">τεκνογονία</span> occurs in <a href="/1_timothy/2-15.htm">1 Timothy 2:15</a> (where see note). <span class="cmt_word">Rule the household</span> (<span class="greek">οἰκοδεσποτεῖν</span>; here only in this sense); act the part of <span class="greek">οἰκοδέσποινα</span>, the mistress of a family (Plutarch and elsewhere). <span class="greek">οἱκοδεσπότης</span> frequent in the New Testament, and kindred words are used in classical Greek. <span class="cmt_word">For reviling</span> (<span class="greek">λοιδορίας χάριν</span>). The adversary (<span class="greek">ὁ ἀντικείμενος</span>), the opponent of Christianity, was always seeking some occasion to speak reproachfully of Christians and revile them. Any misconduct on the part of Christian widows would give him the occasion he was looking for. They must be doubly careful, therefore, lest they should bring reproach upon the Name of Christ (camp. <a href="/james/2-7.htm">James 2:7</a>; <a href="/1_peter/2-12.htm">1 Peter 2:12</a>; <a href="/1_peter/4-4.htm">1 Peter 4:4, 14, 15</a>). "<span class="greek">Λοιδορίας</span> <span class="greek">χάριν</span> is added... to <span class="greek">ἀφορμὴν διδόναι</span> to specify the manner in which the occasion would be used" Ellicott). Do not give the adversary a starting-point from which he may be able to carry out his desire to revile the people of God. </div> <div class="versenum"><a href="/1_timothy/5-15.htm">1 Timothy 5:15</a></div><div class="verse">For some are already turned aside after Satan.</div><div class="comm"><span class="cmt_sub_title">Verse 15.</span> - <span class="accented">Already some are</span> for <span class="accented">some</span> <span class="accented">are already</span>, A.V. <span class="accented"><span class="cmt_word"></span>Some</span>. This is generally understood of some widows who had already given occasion to the adversary to speak reproachfully, by turning aside from the path of Christian virtue which they had begun to walk in, and following Satan who had beguiled them into the path of vice and folly. But the words are capable of another meaning, equally arising kern the preceding verse, viz. that some have already followed the example of Satan, "the accuser of the brethren," and have begun to revile Christianity, taking occasion from the conduct of some who were called Christians. These revilers might be not unbelieving Jews or heathen, but apostate or heretical Jews like those of whom the same verb (<span class="greek">ἐκτρέπεσθαι</span>) is used in <a href="/1_timothy/1-6.htm">1 Timothy 1:6</a> and <a href="/2_timothy/4-4.htm">2 Timothy 4:4</a>. In something of the same spirit St. Paul called Elymas the sorcerer "<span class="accented">a</span> child of the devil," because he sought to turn away Sergius Paulus from the faith, probably by speaking evil of Barnabas and Saul. </div> <div class="versenum"><a href="/1_timothy/5-16.htm">1 Timothy 5:16</a></div><div class="verse">If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.</div><div class="comm"><span class="cmt_sub_title">Verse 16.</span> - <span class="accented">Woman</span> for <span class="accented">man or woman</span>, A.V. and T.R.; <span class="accented">hath</span> for <span class="accented">have</span>, A.V.; <span class="accented">her</span> for <span class="accented">them</span>, A.V.; <span class="accented">burdened</span> for <span class="accented">charged</span>, A.V. <span class="accented"><span class="cmt_word"></span>If any woman</span>, etc. So the preponderance of the best manuscripts, and the texts of Lachmann, Buttmann, Tischendorf, etc. But the T.R. is retained by Alford, Ellicott, 'Speaker's Commentary,' and others. If the R.V. is right, the woman only is mentioned as being the person who has the management of the house. The precept here seems to be an extension of that in ver. 4, which relates only to children and grandchildren, and to be given, moreover, with special reference to Christian widows who had no believing relations to care for them, and so were necessarily cast upon the Church. <span class="cmt_word">Let her relieve them</span> (<span class="greek">ἐπαρκείτω</span>, as in vet 10). <span class="cmt_word">Widows indeed</span> (<span class="greek">ταῖς ὄντως χήραις</span>, as in vers. 2 and 5). </div> <div class="versenum"><a href="/1_timothy/5-17.htm">1 Timothy 5:17</a></div><div class="verse">Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.</div><div class="comm"><span class="cmt_sub_title">Verse 17.</span> - <span class="accented">Those for they</span>, A.V.; <span class="accented">in teaching</span> for <span class="accented">doctrine</span>, A.V. <span class="accented"><span class="cmt_word"></span>The elders</span> (<span class="greek">πρεσβυτεροι</span>) here in its technical sense of "presbyters," which in the first age were the ruling body in every Chinch (see <a href="/acts/14-23.htm">Acts 14:23</a>; <a href="/acts/20-2.htm">Acts 20:2, 4, 6, 22</a>), after the analogy of the elders of the Jews. <span class="cmt_word">Rule well</span> (at <span class="greek">καλῶς προεστῶτες</span>). The presbyters or elders were the chiefs, rulers, or presidents, of the Church (see <a href="/romans/12-8.htm">Romans 12:8</a>; <a href="/1_thessalonians/5-12.htm">1 Thessalonians 5:12</a>; and above, <a href="/1_timothy/3-4.htm">1 Timothy 3:4, 5</a>). It seems that they did not necessarily teach and preach, but those who did so, laboring in the Word and teaching, were especially worthy of honor. <span class="cmt_word">Double honor</span> (see note on ver. 3) means simply increased honor, not exactly twice as much as some one else, or with arithmetical exactness. So the word <span class="greek">διπλοῦς</span> is used in <a href="/matthew/23-15.htm">Matthew 23:15</a>; <a href="/revelation/18-6.htm">Revelation 18:6</a>; and by the LXX. in <a href="/isaiah/40-2.htm">Isaiah 40:2</a>; <a href="/jeremiah/16-18.htm">Jeremiah 16:18</a>; and elsewhere also in classical Greek. And so we say, "twice as good," "twice as much," with the same indefinite meaning. <span class="cmt_word">The Word and teaching.</span> The "Word" means generally "the Word of God," as we have "preach the Word," "hear the Word," "the ministry of the Word," "doers of the Word," etc. And although there is no article before <span class="greek">λόγῳ</span> here yet, considering the presence of the preposition <span class="greek">ἐν</span>, and St. Paul's less careful use of the article in his later Epistles, this absence is not sufficient to counterbalance the weight of those considerations which lead to the conclusion that "laboring in the Word" refers to the Word of God. The alternative rendering of "oral discourse" <span class="accented">or</span> "in speaking" seems rather weak. <span class="cmt_word">Teaching</span> would mean catechetical instruction and similar explanatory teaching. <span class="cmt_word">Labor</span> (<span class="greek">οἱ κοπιῶντες</span>); a word very frequently used by St. Paul of spiritual labors (<a href="/romans/16-6.htm">Romans 16:6, 12</a>; <a href="/1_corinthians/15-10.htm">1 Corinthians 15:10</a>; <a href="/galatians/4-11.htm">Galatians 4:11</a>; <a href="/colossians/1-29.htm">Colossians 1:29</a>, etc.). </div> <div class="versenum"><a href="/1_timothy/5-18.htm">1 Timothy 5:18</a></div><div class="verse">For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer <i>is</i> worthy of his reward.</div><div class="comm"><span class="cmt_sub_title">Verse 18.</span> - <span class="accented">When he</span> for <span class="accented">that</span>, A.V.; <span class="accented">hire</span> for <span class="accented">reward</span>, A.V. <span class="cmt_word">Thou shall not muzzle</span>, etc. This passage, kern <a href="/deuteronomy/25.htm">Deuteronomy 25</a>, which is quoted and commented upon, in the same souse as here, in <a href="/1_corinthians/9-9.htm">1 Corinthians 9:9</a>, shows distinctly that reward was to go with labor. The ox was not to be hindered from eating some portion of the grain which he was treading out. The preacher of the gospel was to live of the gospel. <span class="cmt_word">The laborer is worthy of his hire</span> (<span class="greek">ἄξιος ὁ ἐργάτης τοῦ</span> <span class="greek">μισθοῦ αὑτοῦ</span>). In <a href="/matthew/10-10.htm">Matthew 10:10</a> the words are the same as here, except that <span class="greek">τῆς τροφῆς</span> (his meat) is substituted for <span class="greek">τοῦ μισθοῦ</span>. But in <a href="/luke/10-7.htm">Luke 10:7</a> the words are identical with those here used, even to the omission (in the R.T.) of the verb <span class="greek">ἔστιν</span>. The conclusion is inevitable that the writer of this Epistle was acquainted with and quoted from St. Luke's Gospel; and further, that he deemed it, or at least the saying of the Lord Jesus recorded, in it, to be of equal authority with "<span class="greek">ἡ</span> <span class="greek">γραφή</span>," the Scripture. If this Epistle was written by St. Paul after his first imprisonment at Rome, we may feel tolerably certain that he was acquainted with the Gospel or St. Luke, so that there is no improbability in his quoting from it. His reference to another saying of the Lord Jesus in <a href="/acts/20-35.htm">Acts 20:35</a> gives additional probability to it. The passage in <a href="/2_timothy/4-18.htm">2 Timothy 4:18</a> seems also to be a direct reference to the Lord's Prayer, as contained in the Gospels of St. Matthew and St. Luke. St. Paul does not directly call the words <span class="greek">ἡ γραφή</span>, only treats them as of equal authority, which, if they were the words of Christ, of course they were. </div> <div class="versenum"><a href="/1_timothy/5-19.htm">1 Timothy 5:19</a></div><div class="verse">Against an elder receive not an accusation, but before two or three witnesses.</div><div class="comm"><span class="cmt_sub_title">Verse 19.</span> - <span class="accented">Except at the mouth of</span> for <span class="accented">but before</span>, A.V. <span class="cmt_word">An elder</span>; here clearly a presbyter, as the context proves. <span class="cmt_word">Receive</span> (<span class="greek">παραδέχου</span>); <span class="accented">give ear to</span>, <span class="accented">entertain</span>; as in <a href="/acts/22-18.htm">Acts 22:18</a>, "They will not <span class="accented">receive</span> thy testimony." <span class="cmt_word">At the mouth of</span>, etc. There is a reference to the law in <a href="/numbers/35-30.htm">Numbers 35:30</a>; <a href="/deuteronomy/19-15.htm">Deuteronomy 19:15</a>, and elsewhere (to which our Lord also refers, <a href="/john/8-17.htm">John 8:17</a>), and St. Paul applies the principle of the law to Timothy's dealings with presbyters who might be accused of not "ruling well." He was not to encourage <span class="accented">delatores</span>, secret accusers and defamers, but if any one had a charge to make against a ruler, it was to be done <span class="accented">in the presence</span> of witnesses (<span class="greek">ἐπί</span> with a genitive). A doubt arises whether" the witnesses" here spoken of were to be witnesses able to support the accusation, or merely witnesses in whose presence the accusation must be made. The juxtaposition of the legal terms <span class="greek">κατηγορία</span> and <span class="greek">ἐπὶ μαρτύρων</span> favors the strict meaning of <span class="greek">μαρτύρων</span>, witnesses able to support the <span class="greek">κατηγορία</span>. And, therefore, the direction to Timothy is, "Suffer no man to accuse a presbyter unless he is accompanied by two or three witnesses who are ready to back up the accusation." The italic <span class="accented">the mouth of</span>, in the R.V., is not necessary or indeed justified. There is no ellipsis of <span class="greek">στόματος</span>. <span class="greek">Ἐτὶ δύο ῃ} τριῶν῞ μαρτύρων</span>, "<span class="accented">before</span> two or three witnesses," is good classical Greek. </div> <div class="versenum"><a href="/1_timothy/5-20.htm">1 Timothy 5:20</a></div><div class="verse">Them that sin rebuke before all, that others also may fear.</div><div class="comm"><span class="cmt_sub_title">Verse 20.</span> - <span class="accented">Reprove</span> for <span class="accented">rebuke</span>, A.V.; <span class="accented">in the sight of</span> for <span class="accented">before</span>, A.V.; <span class="accented">the rest</span> for <span class="accented">others</span>, A.V.; <span class="accented">be in fear</span> for <span class="accented">fear</span>, A.V. <span class="cmt_word">Reprove</span>; <span class="greek">ἔλεγχε</span>, not <span class="greek">ἐπιπλήξῃς</span>, as in ver. 1 (see <a href="/matthew/18-15.htm">Matthew 18:15</a>). There, the fault being a private one, the reproof is to be administered in private. But in the case of the sinning presbyter, which is that here intended, Timothy is to reprove the offender "before all," that others also may fear, and may be deterred by their fear from committing a like offence. </div> <div class="versenum"><a href="/1_timothy/5-21.htm">1 Timothy 5:21</a></div><div class="verse">I charge <i>thee</i> before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.</div><div class="comm"><span class="cmt_sub_title">Verse 21.</span> - <span class="accented">In the sight of</span> for <span class="accented">before</span>, A.V.; <span class="accented">Christ Jesus</span> for <span class="accented">the Lord Jesus Christ</span>, A.V. and T.R.; <span class="accented">prejudice</span> for <span class="accented">preferring one before another</span>, A.V. <span class="cmt_word">I charge thee</span>, etc. It has been well remarked that the solemnity of this charge indicates the temptation which there might be to Timothy to shrink front reproving men of weight and influence" rulers" in the congregation, and "elders" both in age and by office, young as he himself was (<a href="/1_timothy/4-12.htm">1 Timothy 4:12</a>). Perhaps he had in view some particular case in the Ephesian Church. <span class="cmt_word">Charge</span> (<span class="greek">διαμαρτύρομαι</span>; not <span class="greek">παραγγέλλω</span>, as <a href="/1_timothy/6-13.htm">1 Timothy 6:13</a>); rather, <span class="accented">I adjure thee</span>. The strict sense of <span class="greek">διαμαρτύρομαι</span> is "I call heaven and earth to witness the truth of what I am saying;" and then, by a very slight metonymy, "I declare a thing," or "I ask a thing," "as in the presence of those witnesses who are either named or understood." Here the witnesses are named: God, and Christ Jesus, and the elect angels. In <a href="/2_timothy/2-14.htm">2 Timothy 2:14</a> it is "the Lord;" in <a href="/2_timothy/4-1.htm">2 Timothy 4:1</a> God and Jesus Christ, as also in <a href="/1_timothy/6-13.htm">1 Timothy 6:13</a>. In the passages where the word has the force of "testifying" (<a href="/luke/16-18.htm">Luke 16:18</a>; <a href="/acts/2-40.htm">Acts 2:40</a>; <a href="/acts/10-42.htm">Acts 10:42</a>; <a href="/acts/18-5.htm">Acts 18:5</a>; <a href="/1_thessalonians/4-6.htm">1 Thessalonians 4:6</a>, etc.), no witnesses are named, but great solemnity and earnestness are implied. <span class="cmt_word">The elect angels.</span> This is the only passage where it is predicated of the angels that they are <span class="accented">elect</span>. But as there is repeated mention in Holy Scripture of the fallen angels (<a href="/matthew/25-41.htm">Matthew 25:41</a>; <a href="/1_corinthians/6-3.htm">1 Corinthians 6:3</a>; <a href="/2_peter/2-4.htm">2 Peter 2:4</a>; <a href="/jude/1-6.htm">Jude 1:6</a>; <a href="/revelation/12-7.htm">Revelation 12:7, 9</a>), the obvious interpretation is that St. Paul, in this solemn adjuration, added the epithet to indicate more distinctly the "<span class="accented">holy</span> <span class="accented">angels</span>," as they are frequently described (<a href="/matthew/25-31.htm">Matthew 25:31</a>; <a href="/luke/9-26.htm">Luke 9:26</a>, etc.), or "the angels of God" or "<span class="accented">of</span> heaven" (<a href="/matthew/22-30.htm">Matthew 22:30</a>; <a href="/matthew/24-36.htm">Matthew 24:36</a>; <a href="/luke/12-8.htm">Luke 12:8, 9</a>; <a href="/john/1-51.htm">John 1:51</a>). Possibly the mention of Satan in ver. 15, or some of the rising Gnostic opinions about angels (<a href="/colossians/2-18.htm">Colossians 2:18</a>), may have suggested the epithet. The reason for the unusual addition of "the angels" is more difficult to adduce with certainty. But perhaps <a href="/2_timothy/4-1.htm">2 Timothy 4:1</a> gives us the clue, where the apostle shows that in appealing to Jesus Christ he has a special eye to the great and final judgment. Now, in the descriptions of the lust judgment, the angels are constantly spoken of as accompanying our Lord (<a href="/matthew/16-27.htm">Matthew 16:27</a>; <a href="/matthew/25-31.htm">Matthew 25:31</a>; <a href="/mark/8.htm">Mark 8</a>:48; <a href="/luke/9-26.htm">Luke 9:26</a>; <a href="/luke/12-8.htm">Luke 12:8, 9</a>; <a href="/2_thessalonians/1-7.htm">2 Thessalonians 1:7</a>, etc.). If St. Paul, therefore, had in his mind the great judgment-day when he thus invoked the names of God and of Christ, he would very naturally also make mention of the elect angels. And so Bishop Bull, quoted in the 'Speaker's Commentary.' <span class="cmt_word">Without prejudice</span> (<span class="greek">χωρὶς</span> <span class="greek">προκρίματος</span>); here only in the New Testament, and not found in the LXX. or classical Greek, though the verb <span class="greek">προκρίνω</span> occurs in both. Although the English word "prejudice" seems at first sight an apt rendering of <span class="greek">πρόκριμα</span>, it does not really give the sense so accurately as "preference." We commonly mean by "prejudice" a judgment formed prior to examination, which prevents our judging rightly or fairly when we come to the examination, which, however, is not the meaning of the Latin <span class="accented">praejudicium</span>. But <span class="greek">προκρίνω</span> means rather "to prefer" a person, or thing, to others. And therefore <span class="greek">πρόκριμα</span> means "preference," or "partiality," or, as the A.V. has it, "preferring one before another." The two meanings may be thus expressed. "Prejudice," in the English use of the word, is when a person who has to judge a cause upon evidence prejudges it without evidence, and so does not give its proper weight to the evidence. "Prefer-once" is when he gives different measure to different persons, according as He is swayed by partiality, or interest, or favor. St. Paul charges Timothy to measure out exactly equal justice to all persons alike. <span class="cmt_word">By partiality</span> (<span class="greek">κατὰ πρόσκλισιν</span>). This also is an <span class="greek">ἅπαξ λεγόμενον</span> as far as the New Testament is concerned, and is not found in the LXX., but is found, as well as the verb <span class="greek">προσκλίνω</span>, in classical Greek. It means literally the "inclination" of the scales to one side or the other, and hence a "bias" of the mind to one party or the other. The balance of justice in the hands of Timothy was to be equal. </div> <div class="versenum"><a href="/1_timothy/5-22.htm">1 Timothy 5:22</a></div><div class="verse">Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.</div><div class="comm"><span class="cmt_sub_title">Verse 22.</span> - <span class="accented">Hastily</span> for <span class="accented">suddenly</span>, A.V. <span class="accented"><span class="cmt_word"></span>Lay hands</span>, etc. Surely if we are guided by St. Paul's own use of the phrase, <span class="greek">ἐπίθεσις χειρῶν</span>, in the only two places in his writings where it occurs (<a href="/1_timothy/4-14.htm">1 Timothy 4:14</a> and <a href="/2_timothy/1-6.htm">2 Timothy 1:6</a>), we must abide by the ancient interpretation of these words, that they mean the laying on of hands in ordination. So also in <a href="/acts/6-6.htm">Acts 6:6</a> and Acts 13:3, <span class="greek">ἐπιτίθεναι χεῖρας</span> is "to ordain." And the context here requires the same sense. The solemn injunction in the <span class="accented">pre</span>ceding verse, to deal impartially in judging even the most influential eider, naturally suggests the caution not to be hasty in ordaining any one to be an elder. Great care and previous inquiry were necessary before admitting any man, whatever might be his pretensions or position, to a holy office. A bishop who, on the spur of the moment, with improper haste, should ordain cue who afterwards required reproof as <span class="greek">ἁμαρτάνων</span>, sinning (ver. 20), would have a partnership in the man's sin, and in the evil consequences that flowed from it. And then it follows, <span class="cmt_word">Keep thyself pure</span>; <span class="accented">i.e.</span> clear and guiltless (<a href="/2_corinthians/7-11.htm">2 Corinthians 7:11</a>), which he would not be if he was involved in the sin of the guilty elder. Observe that the stress is upon "thyself." </div> <div class="versenum"><a href="/1_timothy/5-23.htm">1 Timothy 5:23</a></div><div class="verse">Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.</div><div class="comm"><span class="cmt_sub_title">Verse 23.</span> - Be <span class="accented">no</span> <span class="accented">longer a drinker of</span> for <span class="accented">drink no longer</span>, A.V. <span class="cmt_word">Be... a drinker of water</span> (<span class="greek">ὑδροπότει</span>); here only in the New Testament. It is found in some codices of the LXX. in <a href="/daniel/1-12.htm">Daniel 1:12</a>, and also in classical Greek. We learn from hence the interesting fact that Timothy was, in modern parlance, a total abstainer; and we also learn that, in St. Paul's judgment, total abstinence was not to be adhered to if injurious to the health. The epithet, "a little," should not be overlooked. Was Luke, the beloved physician, with St. Paul when he wrote this prescription (see <a href="/2_timothy/4-11.htm">2 Timothy 4:11</a>)? It is also interesting to have this passing allusion to Timothy's bad health, and this instance of St. Paul's thoughtful consideration for him. <span class="cmt_word">Infirmities</span> (<span class="greek">ἀσθενείας</span>); in the sense of <span class="accented">sicknesses</span>, attacks of illness. </div> <div class="versenum"><a href="/1_timothy/5-24.htm">1 Timothy 5:24</a></div><div class="verse">Some men's sins are open beforehand, going before to judgment; and some <i>men</i> they follow after.</div><div class="comm"><span class="cmt_sub_title">Verse 24.</span> - <span class="accented">Evident</span> for <span class="accented">open beforehand</span>, A.V.; <span class="accented">unto</span> for <span class="accented">to</span>, A.V.; <span class="accented">men also</span> for <span class="accented">men</span>, A.V. <span class="cmt_word">Some men's sins</span>, etc. St. Paul is evidently here recurring to the topic which he had been dealing with ever since ver. 17, viz. Timothy's duty as a bishop, to whom was entrusted the selection of persons for the office of elder, or presbyter, and also the maintaining of discipline among his clergy. Alford sees the connection of the precept about drinking a little wine with what went before, and with this twenty-fourth verse, in the supposed circumstance that Timothy's weak health had somewhat weakened the vigor of his rule; and that the recommendation to leave off water-drinking was given more with a view to the firmer discharge of those duties than merely for his bodily comfort. This may be so. But there is nothing unlike St. Paul's manner in the supposition that he had done with the subject in hand at the end of the twenty-second verse, and passed on to the friendly hint with regard to Timothy's health, but then subjoined the fresh remarks in vers. 24 and 25, which were an afterthought. <span class="cmt_word">Evident</span> (<span class="greek">πρόδηλοι</span>); only found in the New Testament, in <a href="/hebrews/7-14.htm">Hebrews 7:14</a> besides these two verses, and in the apocryphal books of the Old Testament. It is common, with the kindred forms, <span class="greek">προδηλόω προδήλωσις</span>, etc., in classical Greek. It is doubted whether <span class="greek">πρὸ</span> in this compound verb has the force of "beforehand," as in the A.V., and not rather that of "before the eyes of all," and therefore only intensifies the meaning of <span class="greek">δηλόω</span>. But the natural force of <span class="greek">πρὸ</span> in composition certainly is "before" in point of time; and hence in a compound like <span class="greek">πρόδηλος</span> would mean" evident before it is examined," which of course is equivalent to "very evident." St. Paul's meaning, therefore, would be: Some men's sins are notorious, requiring no careful inquisition in order to find them out; nay, they of themselves go before - before the sinner himself - unto judgment. But there are also some whose sins follow after them. It is not till after close inquiry that they are found out. They go up to the judgment-seat apparently innocent, but after a while their sins come trooping up to their condemnation. This enforces the caution, "Lay hands hastily on no man." </div> <div class="versenum"><a href="/1_timothy/5-25.htm">1 Timothy 5:25</a></div><div class="verse">Likewise also the good works <i>of some</i> are manifest beforehand; and they that are otherwise cannot be hid.</div><div class="comm"><span class="cmt_sub_title">Verse 25.</span> - <span class="accented">In</span> <span class="accented">like maturer</span> for <span class="accented">likewise</span>, A.V.; <span class="accented">there are good works that are evident</span> for <span class="accented">the good works of some are manifest beforehand</span>, A.V.; <span class="accented">such as</span> for <span class="accented">they that</span>, A.V. <span class="cmt_word">There are good works</span>, etc. It is much best to understand <span class="greek">πινῶν</span>, as the A.V. does, and render <span class="accented">the good works of some</span>, answering to <span class="greek">τινῶν αἱ ἁμαρτίαι</span> of ver. 24. <span class="cmt_word">Such as are otherwise</span> - <span class="accented">i.e.</span>, not manifest beforehand - <span class="cmt_word">cannot be hid.</span> "They will be seen and recognized some time or other" (Ellicott). Alford seems to catch the true spirit of the passage when he says, "<span class="accented">The</span> tendency of this verse is to warn Timothy against hasty condemnation, as the former had done against hasty approval. Sometimes thou wilt find a <span class="accented">man's</span> good character go before him.... but where this is not so.... be not rash to condemn: thou mayest on examination discover it there be any good deeds accompanying him: for they... cannot be hidden." <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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