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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
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"Use a little wine," says the apostle to Timothy, who drank water, "for thy stomach's sake;" most properly applying its aid as a strengthening tonic suitable to a sickly body enfeebled with watery humours; and specifying "a little," lest the remedy should, on account of its quantity, unobserved, create the necessity of other treatment.
Let ¦sculapius have been the first who sought and discovered cures: Esaias mentions that he ordered Hezekiah medicine when he was sick. Paul, too, knows that a little wine does the stomach good. Let Minerva have been the first who built a ship: I shall see Jonah and the apostles sailing.
Whether, moreover, the apostle had any acquaintance with xerophagies-(the apostle) who had repeatedly practised greater rigours, "hunger, and thirst, and fists many," who had forbidden "drunkennesses and revellings" -we have a sufficient evidence even from the case of his disciple Timotheus; whom when he admonishes, "for the sake of his stomach and constant weaknesses," to use "a little wine," from which he was abstaining not from rule, but from devotion-else the custom would rather have been beneficial to his stomach-by this very fact he has advised abstinence from wine as "worthy of God," which, on a ground of necessity, he has dissuaded.
And is not temperance in harmony with nature and that divine law which in the beginning of all things gave the springs for drink and the fruits of trees for food? After the flood, the just man found wine a source of temptation to him. Let us, then, use the natural food of temperance, and would that we all could do so! But, because not all are strong, the apostle therefore says, “Use a little wine for your frequent infirmities.” We must drink it not for our pleasure but for our infirmity, sparingly as a remedy, not excessively as a gratification.
But if he, the bishop, takes care of his body that he may minister to you, if he attends to his health that he may be useful, ought he for this to be accused? Do you not know that bodily infirmity no less than infirmity of soul injures both us and the church?… For if we could practice virtue with the soul alone, we need not take care of the body. And why then were we born at all? But if this has contributed a great share, is it not the extreme of folly to neglect it?
"Drink no longer water, but use a little wine for thy stomach's sake and thy often infirmities." If one who had practiced fasting to such an extent, and used only water, so long that he had brought on "infirmities" and "frequent infirmities," is thus commanded to be chaste, and does not refuse the admonition, much less ought we to be offended when we receive an admonition from any one. But why did not Paul restore strength to his stomach? Not because he could not--for he whose garment had raised the dead was clearly able to do this too--but because he had a design of importance in withholding such aid. What then was his purpose? That even now, if we see great and virtuous men afflicted with infirmities, we may not be offended, for this was a profitable visitation. If indeed to Paul himself a "messenger of Satan" was sent that he should not be "exalted above measure" (2 Cor. xii. 11), much more might it be so with Timothy. For the miracles he wrought were enough to have rendered him arrogant. For this reason he is left to be subject to the rules of medicine, that he may be humbled, and others may not be offended, but may learn that they who performed such excellent actions were men of the same nature as themselves. In other respects also Timothy seems to have been subject to disease, which is implied by that expression, "Thy often infirmities," as well of other parts as of the stomach. He does not however allow him to indulge freely in wine, but as much as was for health and not for luxury.
Notice the reasons why wine is allowed: it is to cure pain in the stomach and to relieve a frequent infirmity and hardly then. And lest perchance we should indulge ourselves on the ground of illness, Paul recommends that but a little wine should be taken, advising rather as a physician than as an apostle—although indeed an apostle is a spiritual physician.
Thus, many Christians do not eat meat, yet they do not superstitiously consider it unclean. And the same individuals who abstain when healthy take meat without qualm when sick, if it be required as a cure. Many do not drink wine. Nevertheless, they do not think it would defile them. In fact, they show great sympathy and good judgment in seeing that it is provided for those who tend to be listless and for all who cannot maintain bodily health without it.
Because of the necessary activities of this life, health is not to be despised until “this mortal shall put on immortality,” and that is the true and perfect and unending health which is not refreshed by corruptible pleasure when it fails through earthly weakness but is maintained by heavenly strength and made young by eternal incorruptibility. The apostle himself says, “Make not provision for the flesh in its concupiscence,” because our care of the flesh must be in view of the exigencies of salvation. “For no man ever hated his own flesh.”
No longer drink water but use a little wine for your stomach and your frequent ailments.
No longer drink water. And why did Paul not heal his stomach, who also worked physical healings, but wanted him to be healed by diet? So that it might serve as a reminder to us not to be easily offended if good men were weakened: and so that Timothy himself might be kept in office through illness, lest he become proud. Finally, so that we might know that since they were of the same nature as us, those good works were performed which they did: since Paul could have healed him with a single prayer, but it was not altogether beneficial. Chrysostom has much to say on this matter. Therefore, see the book in which he discusses Images, and you will see very beautifully what has been treated on this subject by the divine Chrysostom in that place, in the introductory verse, as I understand.
but use a little wine. That is, only as much as is necessary for health: for Paul knows that even an excess of wine can be harmful. From this, it is indicated that Timothy was ill not only in the stomach but also in other parts of the body.
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Summary
Paul's concise instruction in 1 Timothy 5:23 offers specific, practical medical advice to Timothy, urging him to cease drinking only water and instead consume a small amount of wine to alleviate his persistent stomach ailments and frequent illnesses. This personal counsel, nestled within broader pastoral directives, underscores Paul's holistic concern for Timothy's well-being, highlighting the intersection of spiritual leadership with physical health and the importance of practical wisdom over rigid asceticism.
Context
Literary Context
This verse appears somewhat abruptly within a section of 1 Timothy 5 that primarily deals with the proper conduct of believers towards various groups within the church, specifically addressing the care of widows (1 Timothy 5:3-16), the honor due to elders (1 Timothy 5:17-19), and the process of rebuking sin (1 Timothy 5:20-22). The verse immediately precedes a warning against participating in other people's sins (1 Timothy 5:22) and a concluding thought on the eventual revelation of sins and good deeds (1 Timothy 5:24-25). Its sudden insertion emphasizes the deeply personal and practical nature of Paul's relationship with Timothy, demonstrating that even amidst weighty theological and administrative counsel, Paul maintained a genuine concern for his protégé's physical well-being.
Historical & Cultural Context
In the ancient world, water sources were often contaminated, making water-borne diseases common. Wine, typically diluted with water, was a safer beverage choice due to its alcoholic content acting as a purifying agent. It was also widely recognized for its perceived medicinal properties, including aiding digestion and acting as an antiseptic. Timothy, possibly a young man as indicated in 1 Timothy 4:12, may have been prone to ascetic practices, potentially abstaining from wine for spiritual reasons or as a personal discipline. Paul's advice, therefore, is rooted in the practical realities of ancient health challenges and a likely understanding of Timothy's personal habits or physical constitution, offering a pragmatic solution to a chronic health issue rather than endorsing indulgence.
Key Themes
This verse contributes to several key themes within 1 Timothy. Firstly, it highlights Pastoral Care and Concern, showcasing Paul's deep, holistic love for Timothy, extending beyond spiritual matters to his physical health. Secondly, it underscores Practical Wisdom and Health, emphasizing that believers should use available knowledge and resources to address physical ailments, rather than relying solely on spiritual means or rigid asceticism. Thirdly, the phrase "a little wine" introduces the theme of Moderation and Temperance, a recurring principle throughout Paul's letters, contrasting with the dangers of excess and drunkenness consistently condemned in Scripture (e.g., Ephesians 5:18). Finally, it subtly promotes Pragmatism over Rigid Asceticism, suggesting that spiritual discipline should not come at the expense of necessary physical well-being, a point Paul touches on elsewhere regarding dietary practices (1 Timothy 4:3-5).
Exposition and Analysis
Key Word Analysis
The verb hydropotéō (G5202) means "to be a water-drinker," specifically implying abstinence from vinous beverages. Coupled with mēkéti (G3371), meaning "no further" or "no longer," Paul's instruction is a direct command for Timothy to discontinue his exclusive practice of drinking water. This indicates Timothy's current habit was contributing to his ill health, and Paul was advising a change for therapeutic reasons.
The adjective olígos (G3641) means "puny," "few," or "small," while oînos (G3631) is the standard Greek word for "wine." The combination explicitly limits the quantity, emphasizing moderation. This is not a blanket endorsement of wine consumption, but a specific, measured recommendation for a medicinal purpose, distinguishing it clearly from any form of excessive drinking.
The adverb pyknós (G4437) means "frequently" or "often," indicating a recurring nature. Asthéneia (G769) refers to "feebleness," "malady," "sickness," or "weakness." Together, these terms describe Timothy's chronic, persistent health issues, particularly those affecting his digestive system, for which the wine was prescribed as a remedy.
Verse Breakdown
"Drink no longer water"
This opening phrase reveals Timothy's current practice of exclusively drinking water, which Paul identifies as detrimental to his health. It implies a previous or ongoing ascetic discipline or a simple habit that was exacerbating his physical ailments.
"but use a little wine"
This clause introduces Paul's direct, corrective advice. The conjunction "but" (Greek, allá G235) signals a contrast to Timothy's previous habit. The crucial qualifier "a little" (Greek, olígos G3641) underscores the medicinal and moderate nature of the recommendation, not an invitation to indulgence.
"for thy stomach's sake and thine often infirmities"
This final clause provides the explicit rationale for Paul's counsel. Timothy suffered from chronic digestive issues (stómachos G4751) and frequent general weaknesses or illnesses (pyknós asthéneia G4437 G769). The wine was prescribed as a practical, therapeutic measure to alleviate these persistent physical problems, reflecting ancient medical understanding and Paul's compassionate concern.
Literary Devices
The verse primarily employs Direct Instruction or Admonition, as Paul issues a clear command ("Drink no longer water, but use a little wine") to Timothy. This is a form of Pastoral Counsel, demonstrating the personal and practical nature of Paul's mentorship, where spiritual guidance extends to physical well-being. The advice is highly Pragmatic, offering a specific, actionable solution to a concrete problem, reflecting a common-sense approach to health in the ancient world. The inclusion of the phrase "a little wine" also functions as a Qualifier, carefully limiting the scope of the instruction and implicitly advocating for Moderation.
Theological and Thematic Connections
This verse, while highly specific, offers profound theological insights into God's holistic concern for humanity and the practical outworking of faith. It reminds us that our physical bodies are not merely vessels for our spirits but are integral to our created being, deserving of care and wise stewardship. Paul's counsel to Timothy demonstrates that spiritual devotion does not necessitate the neglect of physical health, nor does it preclude the use of practical, even medicinal, means for well-being. It challenges rigid asceticism when it becomes detrimental to health, advocating for a balanced approach where wisdom and practicality are applied to all areas of life, including the physical. The principle of moderation, implied by "a little wine," resonates throughout Scripture, encouraging temperance in all things.
Reflection and Application
1 Timothy 5:23 serves as a powerful reminder that God cares for our entire being—spirit, soul, and body. It encourages believers to approach physical health with wisdom, seeking appropriate remedies and not viewing physical ailments as solely spiritual issues to be ignored or endured without practical intervention. For leaders, it highlights the importance of self-care and the recognition that one's physical well-being can impact their capacity for service. We are called to be good stewards of our bodies, which are temples of the Holy Spirit (1 Corinthians 6:19-20). This verse also subtly cautions against an unbiblical asceticism that might neglect necessary physical care in the name of piety. Instead, it promotes a balanced, discerning approach to life, where practical wisdom, moderation, and a holistic understanding of health are valued.
Questions for Reflection
FAQ
Does 1 Timothy 5:23 command all Christians to drink wine?
No, this verse is a specific, medical recommendation from Paul to Timothy, addressing Timothy's particular health issues (stomach ailments and frequent infirmities). It is not a general command for all Christians to consume wine. The emphasis is on "a little wine" for medicinal purposes, not for social or recreational consumption, and certainly not for intoxication, which is consistently condemned elsewhere in Scripture (e.g., Ephesians 5:18 or Galatians 5:21). The broader biblical principles of moderation, not causing others to stumble (Romans 14:21), and avoiding drunkenness remain paramount.
Was wine used for medicinal purposes in ancient times?
Yes, in the ancient world, wine was commonly used for its perceived medicinal properties. Due to often unsanitary water sources, wine (frequently diluted) was a safer beverage, as its alcohol content could act as a disinfectant. It was also believed to aid digestion, act as an antiseptic for wounds (as seen in the parable of the Good Samaritan, Luke 10:34), and provide general tonic benefits. Paul's advice to Timothy reflects this common ancient medical practice, offering a practical remedy for chronic health issues.
Christ-Centered Fulfillment
While 1 Timothy 5:23 is a specific, practical instruction, it subtly points to the holistic nature of God's care, fully realized in Christ. Jesus, as the Great Physician, not only healed spiritual brokenness but also ministered to physical infirmities, demonstrating God's concern for the whole person (Matthew 4:23). This verse reminds us that Christ's redemptive work encompasses all of life, including our physical bodies, which are redeemed and destined for resurrection (1 Corinthians 15:42-44). Just as Paul wisely advised Timothy on his physical health, Christ provides us with wisdom through His Spirit and His Word to navigate the practicalities of life, including self-care and stewardship of our bodies as temples of the Holy Spirit (1 Corinthians 6:19-20). Ultimately, Christ's example and teaching encourage a balanced life, free from rigid legalism or self-destructive asceticism, embracing the good gifts of creation with moderation and for God's glory (1 Timothy 4:4-5).