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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Timothy 5:17–25. His three-level outline is real structure in the source text, so it is rendered as structure.
Here are directions,
I.Concerning the supporting of ministers.
Care must be taken that they be honourably maintained (Ti1 5:17): Let the elders that rule well be counted worthy of double honour (that is, of double maintenance, double to what they have had, or to what others have), especially those who labour in the word and doctrine, those who are more laborious than others. Observe, The presbytery ruled, and the same that ruled were those who laboured in the word and doctrine: they had not one to preach to them and another to rule them, but the work was done by one and the same person. Some have imagined that by the elders that rule well the apostle means lay-elders, who were employed in ruling but not in teaching, who were concerned in church-government, but did not meddle with the administration of the word and sacraments; and I confess this is the plainest text of scripture that can be found to countenance such an opinion. But it seem a little strange that mere ruling elders should be accounted worthy of double honour, when the apostle preferred preaching to baptizing, and much more would he prefer it to ruling the church; and it is more strange that the apostle should take no notice of them when he treats of church-officers; but, as it is hinted before, they had not, in the primitive church, one to preach to them and another to rule them, but ruling and teaching were performed by the same persons, only some might labour more in the word and doctrine than others. Here we have,
1.The work of ministers; it consists principally in two things: ruling well and labouring in the word and doctrine. This was the main business of elders or presbyters in the days of the apostles.
2.The honour due to those who were not idle, but laborious in this work; they were worthy of double honour, esteem, and maintenance. He quotes a scripture to confirm this command concerning the maintenance of ministers that we might think foreign; but it intimates what a significancy there was in many of the laws of Moses, and particularly in this, Thou shalt not muzzle the ox that treads out the corn, Deu 25:4. The beasts that were employed in treading out the corn (for that way they took instead of threshing it) were allowed to feed while they did the work, so that the more work they did the more food they had; therefore let the elders that labour in the word and doctrine be well provided for; for the labourer is worthy of his reward (Mat 10:10), and there is all the reason in the world that he should have it. We hence learn,
(1.)God, both under the law, and now under the gospel, has taken care that his ministers be well provided for. Does God take care for oxen, and will he not take care of his own servants? The ox only treads out the corn of which they make the bread that perishes; but ministers break the bread of life which endures for ever.
(2.)The comfortable subsistence of ministers, as it is God's appointment that those who preach the gospel should live of the gospel (Co1 9:14), so it is their just due, as much as the reward of the labourer; and those who would have ministers starved, or not comfortably provided for, God will require it of them another day.
II.Concerning the accusation of ministers (Ti1 5:19):
Against an elder receive not an accusation, but before two or three witnesses. Here is the scripture-method of proceeding against an elder, when accused of any crime. Observe,
1.There must be an accusation; it must not be a flying uncertain report, but an accusation, containing a certain charge, must be drawn up. Further, He is not to be proceeded against by way of enquiry; this is according to the modern practice of the inquisition, which draws up articles for men to purge themselves of such crimes, or else to accuse themselves; but, according to the advice of Paul, there must be an accusation brought against an elder.
2.This accusation is not to be received unless supported by two or three credible witnesses; and the accusation must be received before them, that is, the accused must have the accusers face to face, because the reputation of a minister is, in a particular manner, a tender thing; and therefore, before any thing be done in the least to blemish that reputation, great care should be taken that the thing alleged against him be well proved, that he be not reproached upon an uncertain surmise; "but (Ti1 5:20) those that sin rebuke before all; that is, thou needest not be so tender of other people, but rebuke them publicly." Or "those that sin before all rebuke before all, that the plaster may be as wide as the wound, and that those who are in danger of sinning by the example of their fall may take warning by the rebuke given them for it, that others also may fear." Observe,
(1.)Public scandalous sinners must be rebuked publicly: as their sin has been public, and committed before many, or at least come to the hearing of all, so their reproof must be public, and before all.
(2.)Public rebuke is designed for the good of others, that they may fear, as well as for the good of the party rebuked; hence it was ordered under the law that public offenders should receive public punishment, that all Israel might hear, and fear, and do no more wickedly.
III.Concerning the ordination of ministers (Ti1 5:22):
Lay hands suddenly on no man; it seems to be meant of the ordaining of men to the office of the ministry, which ought not to be done rashly and inconsiderately, and before due trial made of their gifts and graces, their abilities and qualifications for it. Some understand it of absolution: "Be not too hasty in laying hands on any; remit not the censure of the church to any, till time be first taken for the proof of their sincerity in their repentance, neither be partakers of other men's sins, implying that those who are too easy in remitting the censures of the church encourage others in the sins which are thus connived at, and make themselves thereby guilty." Observe, We have great need to watch over ourselves at all times, that we do not make ourselves partakers of other men's sins. "Keep thyself pure, not only from doing the like thyself, but from countenancing it, or being any way accessary to it, in others." Here is,
1.A caution against the rash ordination of ministers, or absolution of those who have been under church-censures: Lay hands suddenly on no man.
2.Those who are rash, either in the one case or the other, will make themselves partakers in other men's sins.
3.We must keep ourselves pure, if we will be pure; the grace of God makes and keeps us pure, but it is by our own endeavours.
IV.Concerning absolution, to which Ti1 5:24, Ti1 5:25, seem to refer:
Some men's sins are open beforehand, going before to judgment, and some follow after, etc. Observe, Ministers have need of a great deal of wisdom, to know how to accommodate themselves to the variety of offences and offenders that they have occasion to deal with. Some men's sins are so plain and obvious, and not found by secret search, that there is no dispute concerning the bringing of them under the censures of the church; they go before to judgment, to lead them to censure. - Others they follow after; that is, their wickedness does not presently appear, nor till after a due search has been made concerning it. Or, as some understand it, some men's sins continue after they are censured; they are not reformed by the censure, and in that case there must be no absolution. So, also, as to the evidences of repentance: The good works of some are manifest beforehand. And those that are otherwise, whose good works do not appear, their wickedness cannot be hid, and so it will be easy to discern who are to be absolved, and who are not. Observe,
1.There are secret, and there are open sins; some men's sins are open beforehand, and going unto judgment, and some they follow after.
2.Sinners must be differently dealt with by the church.
3.The effects of church-censures are very different; some are thereby humbled and brought to repentance, so that their good works are manifest beforehand, while it is quite otherwise with others.
4.The incorrigible cannot be hid; for God will bring to light the hidden things of darkness, and make manifest the counsels of all hearts.
V.Concerning Timothy himself.
1.Here is a charge to him to be careful of his office; and a solemn charge it is: I charge thee before God, as thou wilt answer it to God before the holy and elect angels, observe these things without partiality, Ti1 5:21. Observe, It ill becomes ministers to be partial, and to have respect of persons, and to prefer one before another upon any secular account. He charges him, by all that is dear, before God, and the Lord Jesus Christ, and the elect angels, to guard against partiality. Ministers must give an account to God and the Lord Jesus Christ, whether, and how, they have observed all things given them in charge: and woe to them if they have been partial in their ministrations, out of an worldly politic view.
2.He charges him to take care of his health: Drink no longer water, etc. It seems Timothy was a mortified man to the pleasures of sense; he drank water, and he was a man of no strong constitution of body, and for this reason Paul advises him to use wine for the helping of his stomach and the recruiting of his nature. Observe, It is a little wine, for ministers must not be given to much wine; so much as may be for the health of the body, not so as to distemper it, for God has made wine to rejoice man's heart. Note,
(1.)It is the will of God that people should take all due care of their bodies. As we are not to make them our masters, so neither our slaves; but to use them so that they may be most fit and helpful to us in the service of God.
(2.)Wine is most proper for sickly and weak people, whose stomachs are often out of order, and who labour under infirmities. Give strong drink to him that is ready to perish, and wine to those that are of heavy hearts, Pro 31:6.
(3.)Wine should be used as a help, and not a hindrance, to our work and usefulness.
Historical interpretation
Eight Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Again to Timotheus: "Lay hands on no one hastily, nor communicate with others' sins." Again to the Ephesians: "Be not, then, partners with them: for ye were at one time darkness.
On the contrary, this precept is rather to be looked at carefully: "Give not the holy thing to the dogs, nor cast your pearls before swine; " and, "Lay not hands easily on any; share not other men's sins." If Philip so "easily" baptized the chamberlain, let us reflect that a manifest and conspicuous evidence that the Lord deemed him worthy had been interposed.
Baptism is not rashly to be administered.… Similarly, this precept is rather to be looked at carefully.… “Lay not hands easily on any; share not other men’s sins.”
For what a disgrace is suffered by your name, when one spends his days in intoxication and debauchery,
And the man who put on Christ, who is the Christ of all of us no less; for he, in writing to his dearly-beloved son Timothy, says: "Lay hands suddenly on no man, neither be partaker of other men's sins."
What does Paul say? If one who I have ordained has sinned, do I share his blame and punishment? Yes, says he. One who authorizes evil is blameworthy. It is just as in the case of any one entrusting into the hands of a raging and insane person a sharply pointed sword, with which the madman commits murder, that one who gave the sword incurs the blame. So anyone that gives the authority that arises from this office to a man living in evil, draws down on his own head all the fire of that man's sins and audacity. HOMILIES ON S. IGNATIUS AND S.
"Lay hands," he says, "suddenly on no man, neither be partaker of other men's sins." What is "suddenly"? Not upon a first, nor a second, nor a third trial, but after frequent and strict examination and circumspection. For it is an affair of no common peril. For thou wilt be responsible for the sins committed by him, as well his past as his future sins, because thou hast delegated to him this power. For if thou overlook the past unduly, thou art answerable for the future also, as being the cause of them, by placing him in that station, and of the past too, for not leaving him to mourn over them, and to be in compunction. For as thou art a partaker of his good actions, so art thou of his sins.
"Keep thyself pure." This he says with reference to chastity.
If the church partakes of the sins which were forbidden by the apostle, then it must be considered to consent to them.
The apostle writes to Timothy: “Practice self-control.” It’s a command; it’s an order; it has to be listened to; it has to be carried out. But unless God comes to our help, we get stuck. We try, indeed, to do it by willpower, and the will makes some effort. It shouldn’t, though, rely on its ability unless it is assisted in its debility.
For the peace and order of the Lord’s whole household will be shaken, if what is required in the body be not found in the head. What is it to lay on hands hastily but to confer the priestly dignity on unproved men before the proper age, before there has been time to test them?
Do not quickly lay hands on anyone, nor share in the sins of others. Keep yourself pure.
And Paul discusses the matter of selecting for ordinations. For he wrote to a bishop. And he says, do not quickly, for example, not from the first or second thoughts, but after examining many times and thoroughly.
nor share in the sins of others. That is, appointing a bishop that is unworthy of the people.
Keep yourself pure. Paul commands Timothy concerning self-control. But if a man so exhausts himself with fasting and drinking water that he even falls ill from it, what ought we to do, or how should we observe this?
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Summary
1 Timothy 5:22 provides critical guidance for church leaders, particularly Timothy, regarding the appointment of individuals to spiritual office and the maintenance of personal integrity. It sternly warns against hasty ordinations, emphasizing that such imprudence can lead to complicity in the future sins of those improperly chosen. Concluding with a direct imperative, it underscores the paramount importance of the leader's own moral and spiritual purity as a foundation for effective and blameless ministry.
Context
Literary Context
This verse is situated within Paul's practical instructions to Timothy concerning the administration and conduct within the Ephesian church. Specifically, 1 Timothy 5 addresses various groups: older and younger men and women, and especially widows. Verses 1 Timothy 5:17-25 focus on elders (presbyters), detailing their honor, support, and the process for handling accusations against them. Following this discussion on elders, 1 Timothy 5:22 serves as a crucial caution against a hurried or careless appointment of leaders, directly linking the act of ordination ("laying on of hands") to the potential for shared culpability in sin, and then pivoting to the personal holiness required of Timothy himself. The flow moves from the treatment of existing elders to the careful selection of new ones, culminating in a personal charge to the leader.
Historical & Cultural Context
The practice of "laying on of hands" was a recognized gesture in both Jewish and early Christian traditions, signifying blessing, healing, commissioning, or the impartation of spiritual gifts or authority. In the context of the early church, it was a public act associated with ordination or appointment to specific ministries, such as deacons (Acts 6:6) or elders (Acts 14:23). Ephesus, where Timothy was ministering, was a prominent and bustling city, a hub of diverse religious and philosophical ideas, including various forms of paganism and early Gnostic leanings. The church there faced internal challenges, including false teachers (1 Timothy 1:3-7) and potential moral laxity, making the careful selection of morally sound and doctrinally pure leaders all the more vital for the church's health and witness in such an environment.
Key Themes
1 Timothy 5:22 contributes significantly to several overarching themes in the Pastoral Epistles. The primary theme is Prudence in Leadership Appointment, emphasizing the need for thorough vetting and prayerful discernment before entrusting individuals with spiritual authority, a concept reinforced by the detailed qualifications for overseers and deacons found in 1 Timothy 3 and Titus 1. Closely related is the theme of Accountability and Avoiding Complicity, highlighting that leaders bear responsibility not only for their own actions but also for the consequences of those they appoint or enable. Finally, the verse powerfully underscores the theme of Personal Holiness and Integrity for Leaders, asserting that a minister's effectiveness and authority are inextricably linked to their blameless character and commitment to purity, as Paul frequently reminded Timothy of the importance of being an example to believers in 1 Timothy 4:12.
Exposition and Analysis
Key Word Analysis
From ἐπί and τίθημι, meaning "to impose" or "put upon." In the New Testament, this verb, often used with "hands" (cheír), frequently denotes the act of commissioning, ordaining, or imparting spiritual authority, as seen in the appointment of deacons in Acts 6:6. It signifies a formal and weighty act of designation.
An adverb derived from ταχύς, meaning "briefly," "speedily," or "rapidly." Its inclusion here strongly emphasizes the manner of the action, warning against acting hastily, impulsively, or without due deliberation and thorough examination. The caution is against a rushed decision that bypasses proper discernment.
From κοινωνός, meaning "to share with others" or "to communicate." This verb implies a deep involvement or association, suggesting that by appointing an unqualified or morally compromised individual, Timothy would share in their subsequent failures or sinful actions, becoming complicit in their wrongdoing. It highlights a shared responsibility and consequence.
From the same root as ἅγιος (holy), meaning "clean," "innocent," "modest," or "perfect." This adjective denotes moral and spiritual purity, freedom from defilement, encompassing integrity in thought, motive, and action. It is a comprehensive call to blamelessness in character and conduct, essential for anyone serving God and leading His people.
Verse Breakdown
"Lay hands suddenly on no man"
This is a direct command, an imperative warning against the hasty ordination or appointment of individuals to positions of spiritual leadership, particularly eldership. The "laying on of hands" symbolizes the formal act of commissioning. The adverb "suddenly" underscores the danger of acting without sufficient time for observation, prayer, and discernment of a candidate's character, doctrine, and spiritual maturity. Such a rushed decision risks bringing unqualified or even corrupt individuals into positions of influence within the church.
"neither be partaker of other men's sins"
This clause reveals the severe consequence of the previous warning. If Timothy, as a leader, appoints or endorses an unfit individual, he implicitly shares in or becomes complicit in their subsequent moral failures, doctrinal errors, or ungodly actions. This is not merely a passive association but an active sharing in responsibility, implying that the one who enables sin, even indirectly through poor judgment in appointment, bears a measure of guilt for that sin. It highlights the gravity of leadership decisions and their far-reaching impact.
"keep thyself pure"
This final, powerful command shifts the focus from external actions (appointments) to Timothy's internal and personal integrity. It is a direct call for him to maintain his own moral, spiritual, and ethical blamelessness. As a leader, his personal conduct serves as a vital example to the flock and is foundational to his authority, discernment, and effectiveness in ministry. This purity is comprehensive, encompassing thought, word, and deed, ensuring he avoids the very pitfalls he warns others against and remains a credible servant of God.
Literary Devices
The verse employs several impactful literary devices. The most prominent is Imperative Mood, as the entire verse is structured as a series of direct commands ("Lay... no man," "neither be partaker," "keep thyself pure"), conveying the urgency and authority of Paul's instruction to Timothy. Metonymy is evident in the phrase "Lay hands," where the physical act of laying hands stands for the entire process of ordination, commissioning, or appointment to spiritual office. This is a well-established symbolic action in the New Testament. There is also a clear Cause and Effect relationship implied: a hasty appointment (cause) leads to complicity in sin (effect). Finally, the verse demonstrates a form of Contrast or Antithesis by juxtaposing the negative commands (don't rush appointments, don't partake in others' sins) with the positive command for personal holiness ("keep thyself pure"), emphasizing that personal integrity is the prerequisite for blameless leadership and sound judgment.
Theological and Thematic Connections
This verse profoundly speaks to the theology of church leadership, accountability, and personal holiness. It underscores the immense responsibility inherent in spiritual authority, particularly in the selection and oversight of those called to lead God's flock. The principle of not becoming "partaker of other men's sins" extends beyond appointments, teaching a broader truth about Christian responsibility to avoid complicity in evil, whether through endorsement, enabling, or passive acceptance. The final command for personal purity is a foundational theological truth: effective ministry flows from a life consecrated to God, reflecting His holiness. This call to purity is not merely about avoiding outward sin but cultivating an inward disposition of blamelessness, essential for discerning God's will and leading His people righteously.
Reflection and Application
1 Timothy 5:22 offers timeless wisdom for every believer, whether in formal leadership or not. For those involved in church governance, it serves as a solemn warning against expediency over integrity. The selection of pastors, elders, deacons, or any spiritual leader must be a process marked by prayerful discernment, thorough vetting of character (not just giftedness), and patience. Rushing such decisions can inflict lasting harm on the congregation and compromise the witness of the church. For all Christians, the principle of not partaking in "other men's sins" challenges us to consider our associations, endorsements, and even our silence. Do we inadvertently enable or condone ungodly behavior through our actions or inactions? This calls for a discerning spirit and moral courage. Finally, the command to "keep thyself pure" is a universal and deeply personal call to holiness. Our walk with God is paramount, forming the bedrock of our influence and service. It reminds us that integrity in our private lives is indispensable for credibility in our public witness.
Questions for Reflection
FAQ
What does "Lay hands suddenly on no man" specifically refer to?
While the laying on of hands in the New Testament can refer to healing or blessing, in this specific context, given its placement within instructions concerning elders and church order, it primarily refers to the formal act of ordination or commissioning individuals for spiritual leadership roles, such as elders or deacons. Paul is warning Timothy against hastily appointing or ordaining someone to such a weighty office without sufficient time for observation, testing, and discernment of their character, spiritual maturity, and doctrinal soundness. The danger is that a quick, ill-considered appointment could elevate an unqualified person, leading to future problems for the church. The qualifications for overseers and deacons outlined in 1 Timothy 3:1-13 and Titus 1:6-9 underscore the need for careful scrutiny.
How does one become a "partaker of other men's sins"?
Becoming a "partaker of other men's sins" implies a form of complicity or shared responsibility. In the immediate context of 1 Timothy 5:22, it means that if Timothy were to hastily appoint an unqualified or morally compromised individual to leadership, he would share in the guilt of any subsequent sins or failures committed by that person in their office. This principle extends more broadly to any action or inaction that enables, endorses, or condones sin. This could include associating with those who promote false doctrine (2 John 1:10-11), remaining silent in the face of injustice, or failing to exercise proper discipline when sin is evident. It highlights the serious moral and spiritual consequences of our decisions and associations.
Christ-Centered Fulfillment
1 Timothy 5:22 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the purest Leader who ever lived, embodying the very essence of the "pure" (Greek, hagnós) that Timothy is exhorted to maintain. Christ's life was without sin (Hebrews 4:15), making Him the perfect example of the blamelessness required for spiritual authority. Furthermore, Jesus never acted "suddenly" or hastily in His appointments; He spent entire nights in prayer before choosing His twelve disciples (Luke 6:12-13), demonstrating the meticulous discernment and divine wisdom required for selecting those who would carry on His work. Most profoundly, Christ is the One who ensures we do not "partake of other men's sins" by taking away the sin of the world through His atoning sacrifice on the cross (John 1:29). He bore our sins in His own body on the tree (1 Peter 2:24), making it possible for us to be cleansed and stand pure before God, not by our own merit, but by His grace. Therefore, our pursuit of purity and our carefulness in leadership are reflections of His character and a response to His redemptive work, empowering us to serve His pure church.