TRV
Translation
King James Version
Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.
Complete Jewish Bible
Likewise, good deeds are obvious; and even when they are not, they can’t stay hidden.
Berean Standard Bible
In the same way, good deeds are obvious, and even the ones that are inconspicuous cannot remain hidden.
American Standard Version
In like manner also there are good works that are evident; and such as are otherwise cannot be hid.
World English Bible Messianic
In the same way also there are good works that are obvious, and those that are otherwise can’t be hidden.
Geneva Bible (1599)
Likewise also the good woorkes are manifest before hande, and they that are otherwise, cannot be hid.
Young's Literal Translation
in like manner also the right works are manifest beforehand, and those that are otherwise are not able to be hid.
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In the KJVVerse 29,789 of 31,102
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Commentary on 1 Timothy 5 verses 17–25
17 ¶ Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.
19 Against an elder receive not an accusation, but before two or three witnesses.
20 Them that sin rebuke before all, that others also may fear.
21 I charge thee 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.
22 Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.
23 Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.
24 Some men's sins are open beforehand, going before to judgment; and some men they follow after.
25 Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–25. Public domain.
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John ChrysostomAD 407
Homily on 1 Timothy 16
"Likewise also the good works of some are manifest beforehand, and they that are otherwise cannot be hid."
JeromeAD 420
LETTERS 54.8
The words mean this: Certain persons sin so deliberately and flagrantly that you no sooner see them than you know them at once to be sinners. But the defects of others are so cunningly concealed that we only learn them from subsequent information. Similarly the good deeds of some people are public property, while those of others we come to know only through long intimacy with them.
OecumeniusAD 990
COMMENTARY ON 1 TIMOTHY
The sins of certain people are obvious, leading to judgment; and for some, they also follow. Likewise, good deeds are evident; and those that are otherwise cannot be hidden.
Since he said above, "nor share in the sins of others," (1 Tim. 5:22) he resolves what was said as if in contrast. For what reason, Timothy would say, if I were to ignore the sins of the one being ordained, would I share in them? And he says: "The sins of certain people are obvious, leading to judgment." Therefore, if you diligently investigate sins, you will fully understand them.
and for some, they also follow. That is, they follow after the ordination. Therefore, you would have communicated to the former: for it would be negligence not to know what is obvious. But not so with the latter, for nothing is from you.
— [OECUMENIUS] I know that I have read an interpretation of this kind among certain saints: those whose sins go before are visible to all; therefore, let there be some for you as well, but observe those that follow with watchful eyes. If therefore you do anything besides this, you will share in sins. But Saint Basil has interpreted it in such a way as if nothing of this chapter pertains to ordination. Whoever, he says, has sinned against him alone, their sins have preceding and trailing judgment. However many, even after they have departed from the church, have left occasions for sinning to others, just as Nestorius and other heretics; these sins follow them even after they have gone: for even the sins of those who fall are attributed to them because of them.
Likewise, good deeds are evident. That is, in the same way. Whatever, he says, has been said about sins, accept also this about good deeds. For there are those who have become the occasion of salvation for others, and the righteous works of these are also attributed to those who have sown the seeds. [end of the excerpt by Oecumenius A f. 173v, B f. 209v; G f. 297v] —
On the obedience of slaves.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
First Timothy 5:25 concludes Paul's instructions regarding the assessment and discipline of church leaders, emphasizing a profound truth about human character and actions: both genuine good deeds and hidden negative traits will ultimately be revealed. It underscores the principle that a life lived with integrity and virtue will naturally bear visible fruit, while attempts to conceal unrighteousness or hypocrisy are ultimately futile, as divine justice ensures that all things will eventually come to light.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Antithesis by presenting two contrasting yet complementary truths: the open manifestation of good works versus the inevitable revelation of hidden negative traits. This stark opposition highlights the overarching theme of transparency and divine justice in character assessment. Furthermore, the verse functions as a Proverbial Statement, offering a concise, memorable, and universally applicable truth about human conduct and its ultimate visibility. Its balanced structure, presenting both positive and negative consequences, lends it a didactic and authoritative tone, characteristic of wisdom literature.
THEOLOGICAL AND THEMATIC CONNECTIONS
First Timothy 5:25 underscores a foundational biblical truth: God is a God of light and truth, and ultimately, nothing can be hidden from His sight. This principle is deeply embedded in the divine character, where God's omniscience ensures that all deeds, whether good or evil, will be brought to light and judged accordingly. It speaks to the integrity required of those who bear the name of Christ, particularly leaders, emphasizing that true spiritual authority is rooted in genuine character rather than outward appearance or temporary concealment. The verse serves as both an encouragement for righteous living and a solemn warning against hypocrisy, affirming that God's justice will prevail, ensuring ultimate accountability for all.
REFLECTION AND APPLICATION
First Timothy 5:25 offers profound insights for believers today, particularly concerning integrity, discernment, and accountability within the Christian community and in personal life. It reminds us that our actions, whether public or private, contribute to our true character, which will eventually be revealed. For those in leadership, this verse is a sobering call to live a life above reproach, recognizing that their "good works" should be so evident that they precede any formal recognition, and any hidden inconsistencies will ultimately surface. For every believer, it encourages a life of authentic faith, where our "good works" are not performed for human applause but flow naturally from a transformed heart, bringing glory to God. Conversely, it serves as a powerful warning against the futility of hypocrisy or attempting to conceal sin, reminding us that true freedom and peace come through confession and genuine repentance before God, who sees all. This verse fosters a healthy fear of God, knowing that He is just and will bring all things to light, prompting us to live lives of transparent devotion.
Questions for Reflection
FAQ
Does "good works" refer to acts of charity or spiritual fruit?
Answer: In 1 Timothy 5:25, "good works" (Greek: kalos ergon) encompasses both. While it certainly includes acts of charity, service, and righteousness that benefit others, it also refers to the broader manifestation of a virtuous and godly character. These are deeds that are inherently "beautiful" or "honorable" in God's sight, flowing from a life transformed by the Holy Spirit. They are the visible fruit of genuine faith, demonstrating integrity, faithfulness, and obedience to God's commands, as seen in passages like Matthew 5:16 where Jesus calls His followers to let their light shine through their good deeds.
What does it mean that "they that are otherwise cannot be hid"?
Answer: This phrase refers to individuals whose character or actions are contrary to what is good and righteous—those who are living in hypocrisy, secret sin, or ungodly conduct. The verse asserts that despite any attempts to conceal these negative traits or deeds, they will inevitably come to light. It speaks to the ultimate impossibility of perpetual deception before God and, eventually, before others. This is a principle of divine justice, ensuring that hidden wrongs will eventually be exposed, reinforcing the idea that God sees all things and will bring every work into judgment (Ecclesiastes 12:14).
CHRIST-CENTERED FULFILLMENT
First Timothy 5:25 finds its ultimate fulfillment in Jesus Christ, who perfectly embodies the principles of manifest good and the revelation of all truth. His entire life was a testament to "good works" that were "manifest beforehand"; from His miraculous birth to His sinless life, healing ministry, and sacrificial death, His deeds were undeniably good and openly displayed for all to see, fulfilling prophecies and revealing the Father's glory (John 14:9). He was the light that came into the world, exposing darkness and hypocrisy, and nothing in Him was hidden or "otherwise" (John 1:5). Furthermore, Christ is the one who "will bring to light the things now hidden in darkness and will disclose the purposes of the heart" (1 Corinthians 4:5), signifying His role as the ultimate judge before whom all things, whether good or evil, will be revealed. In His atoning sacrifice, He not only perfectly performed all good works but also bore the judgment for our hidden sins, offering us forgiveness and the power to live lives of manifest righteousness through the Holy Spirit, so that our transformed lives might also bear "good fruit" that glorifies God (Matthew 7:17).