TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Timothy 5:3–16. His two-level outline is real structure in the source text, so it is rendered as structure.
Directions are here given concerning the taking of widows into the number of those who were employed by the church and had maintenance from the church: Honour widows that are widows indeed. Honour them, that is, maintain them, admit them into office. There was in those times an office in the church in which widows were employed, and that was to tend the sick and the aged, to look to them by the direction of the deacons. We read of the care taken of widows immediately upon the first forming of the Christian church (Act 6:1), where the Grecians thought their widows were neglected in the daily ministration and provision made for poor widows. The general rule is to honour widows that are widows indeed, to maintain them, to relieve them with respect and tenderness.
I.It is appointed that those widows only should be relieved by the charity of the church who were pious and devout, and not wanton widows that lived in pleasure, Ti1 5:5, Ti1 5:6. She is to be reckoned a widow indeed, and it to be maintained at the church's charge, who, being desolate, trusteth in God. Observe, It is the duty and comfort of those who are desolate to trust in God. Therefore God sometimes brings his people into such straits that they have nothing else to trust to, that they may with more confidence trust in him. Widowhood is a desolate estate; but let the widows trust in me (Jer 49:11), and rejoice that they have a God to trust to. Again, Those who trust in God must continue in prayer. If by faith we confide in God, by prayer we must give glory to God and commit ourselves to his guidance. Anna was a widow indeed, who departed not from the temple (Luk 2:37), but served God with fasting and prayer night and day. But she is not a widow indeed that lives in pleasure (Ti1 5:6), or who lives licentiously. A jovial widow is not a widow indeed, not fit to be taken under the care of the church. She that lives in pleasure is dead while she lives, is no living member of the church, but as a carcase in it, or a mortified member. We may apply it more generally; those who live in pleasure are dead while they live, spiritually dead, dead in trespasses and sins; they are in the world to no purpose, buried alive as to the great ends of living.
II.Another rule he gives is that the church should not be charged with the maintenance of those widows who had relations of their own that were able to maintain them. This is mentioned several times (Ti1 5:4): If any widow have children or nephews, that is grandchildren or near relations, let them maintain them, and let not the church be burdened. So Ti1 5:16. This is called showing piety at home (Ti1 5:4), or showing piety towards their own families. Observe, The respect of children to their parents, with their care of them, is fitly called piety. This is requiting their parents. Children can never sufficiently requite their parents for the care they have taken of them, and the pains they have taken with them; but they must endeavour to do it. It is the indispensable duty of children, if their parents be in necessity, and they in ability to relieve them, to do it to the utmost of their power, for this is good and acceptable before God. The Pharisees taught that a gift to the altar was more acceptable to God than relieving a poor parent, Mat 15:5. But here we are told that this is better than all burnt-offerings and sacrifices; this is good and acceptable, etc. He speaks of this again (Ti1 5:8), If any provide not for his own, etc. If any men or women do not maintain their own poor relations who belong to them, they do in effect deny the faith; for the design of Christ was to confirm the law of Moses, and particularly the law of the fifth commandment, which is, Honour thy father and mother; so that those deny the faith who disobey that law, much more if they provide not for their wives and children, who are parts of themselves; if they spend that upon their lusts which should maintain their families, they have denied the faith and are worse than infidels. One reason why this care must be taken that those who are rich should maintain their poor relations, and not burden the church with them is (Ti1 5:16) that it may relieve those who are widows indeed. Observe, Charity misplaced is a great hindrance to true charity; there should be prudence in the choice of the objects of charity, that it may not be thrown away upon those who are not properly so, that there may be the more for those who are real objects of charity.
III.He gives directions concerning the characters of the widows that were to be taken into the number to receive the church's charity:
not under sixty years old, nor any who have divorced their husbands or been divorced from them and have married again; she must have been the wife of one man, such as had been a housekeeper, had a good name for hospitality and charity, well reported of for good works. Observe, Particular care ought to be taken to relieve those, when they fall into decay, who, when they had wherewithal, were ready to every good work. Here are instances of such good works as are proper to be done by good wives: If she have brought up children: he does not say, If she have borne children (children are a heritage of the Lord), that depends on the will of God; but, if she had not children of her own, yet if she had brought up children. If she have lodged strangers, and washed the saints' feet; if she have been ready to give entertainment to good Christians and good ministers, when they were in their travels for the spreading of the gospel. Washing of the feet o their friends was a part of their entertainments. If she have relieved the afflicted when she had ability, let her be relieved now. Observe, Those who would find mercy when they are in distress must show mercy when they are in prosperity.
IV.He cautions them to take heed of admitting into the number those who are likely to be no credit to them (Ti1 5:11):
The younger widows refuse: they will be weary of their employments in the church, and of living by rule, as they must do; so they will marry, and cast off their first faith. You read of a first love (Rev 2:4), and here of a first faith, that is, the engagements they gave to the church to behave well, and as became the trust reposed in them: it does not appear that by their first faith is meant their vow not to marry, for the scripture is very silent on that head; besides the apostle here advises the younger widows to marry (Ti1 5:14), which he would not if hereby they must have broken their vows. Dr. Whitby well observes, "If this faith referred to a promise made to the church not to marry, it could not be called their first faith." Withal they learn to be idle, and not only idle, but tattlers, etc., Ti1 5:13. Observe, It is seldom that those who are idle are idle only, they learn to be tattlers and busy-bodies, and to make mischief among neighbours, and sow discord among brethren. Those who had not attained to such a gravity of mind as was fit for the deaconesses (or the widows who were taken among the church's poor), let them marry, bear children, etc., Ti1 5:14. Observe, If housekeepers do not mind their business, but are tattlers, they give occasion to the adversaries of Christianity to reproach the Christian name, which, it seems, there were some instances of, Ti1 5:15. We learn hence,
1.In the primitive church there was care taken of poor widows, and provision made for them; and the churches of Christ in these days should follow so good an example, as far as they are able.
2.In the distribution of the church's charity, or alms, great care is to be taken that those share in the public bounty who most want it and best deserve it. A widow was not to be taken into the primitive church that had relations who were able to maintain her, or who was not well reported of for good works, but lived in pleasure: But the younger widows refuse, for, when they have begun to wax wanton against Christ, they will marry.
3.The credit of religion, and the reputation of Christian churches, are very much concerned in the character and behaviour of those that are taken into any employment in the church, though of a lower nature (such as the business of deaconesses), or that receive alms of the church; if they do not behave well, but are tatlers and busy-bodies, they will give occasion to the adversary to speak reproachfully.
4.Christianity obliges its professors to relieve their indigent friends, particularly poor widows, that the church may not be charged with them, that it may relieve those that are widows indeed: rich people should be ashamed to burden the church with their poor relations, when it is with difficulty that those are supplied who have no children or nephews, that is, grand-children, who are in a capacity to relieve them.
Historical interpretation
Six Centuries of Reception
2 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.
"These things give in charge, that they may be blameless." He does not leave it to their choice. Command them, he says, not to be luxurious, assuming it to be confessedly an evil, as not holding it lawful or admissible for the luxurious to partake of the Holy Mysteries. "These things command," he says, "that they may be blameless." Thus you see it is reckoned among sins. For if it were a matter of choice, though it were left undone, we might still be blameless. Therefore in obedience to Paul, let us command the luxurious widow not to have place in the list of widows. For if a soldier, who frequents the bath, the theater, the busy scenes of life, is judged to desert his duty, much more the widows. Let us then not seek our rest here, that we may find it hereafter. Let us not live in pleasure here, that we may hereafter enjoy true pleasure, true delight, which brings no evil with it, but infinite good.
And these things command, so that they may be blameless. But if anyone does not provide for his own, especially for those of his household, he has denied the faith and is worse than an unbeliever.
And these things command. Do you see that Paul wants the matter to be as a law? For it does not permit abstaining from luxury as an achievement, but forbids it as a sin.
But if anyone does not provide for his own. For personal virtue alone would not be sufficient for salvation, unless one also cares for others. Concerning the widow, Paul says these things. He calls those related by family "own." For some are personal, like friends, but not necessarily family. Therefore, one must care for their own, especially for family members. Which the extravagant does not do, attending only to luxury.
especially for those of his household. He takes care of both his own and those close to him, not only attending to what is appropriate but also to himself, by cutting off passions. Thus Clement says in the seventh Hypotyposes: "He speaks of providence both concerning the soul and concerning the body."
he has denied the faith. And how does the one who wastes, and does not provide for both his own and his household, deny the faith? Because, it is said: "And from your own seed you shall not be despised." (Isa. 58:7) But if you see God and do not deny Him, yet transgress His laws, you have denied God Himself. For it is said that they acknowledge God in words, but deny Him by their deeds. (Titus 1:16) How then is he worse than an unbeliever? Because although the unbelievers do not provide for everybody, at least they do so for their relatives, being led by the law of nature.
Continue studying 1 Timothy 5:7 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
1 Timothy 5:7 serves as a pivotal summary and authoritative command within Paul's pastoral epistle to Timothy, his protégé in Ephesus. Following detailed instructions concerning the care and conduct of various groups within the church, this verse encapsulates Paul's overarching directive: Timothy is to ensure these principles are taught and upheld, thereby fostering a community whose collective and individual lives are beyond reproach, reflecting the integrity and purity expected of Christ's followers.
Context
Literary Context
This verse acts as a vital concluding injunction to the preceding detailed instructions Paul has laid out in 1 Timothy 5. Paul meticulously addresses the proper treatment of elders, younger men and women, and particularly, the care and conduct of widows within the church community, as seen in passages like 1 Timothy 5:1-2 and 1 Timothy 5:3-16. The command to "give in charge these things" refers directly back to this specific guidance, indicating that these are not mere suggestions but authoritative directives crucial for the health and reputation of the Ephesian church. The subsequent verses in 1 Timothy 5:8-25 continue to elaborate on responsibilities within the church, making verse 7 a central hinge that summarizes the intent behind Paul's practical instructions.
Historical & Cultural Context
Timothy was serving as Paul's representative in Ephesus, a prominent and bustling Roman city known for its diverse population, pagan worship (especially of Artemis), and various social challenges. In such a vibrant and often morally ambiguous environment, the early Christian church faced immense pressure to distinguish itself and maintain a credible witness. The integrity of its members was paramount, as any moral failing or scandal could severely undermine the gospel message and bring disrepute upon Christ's name. Paul's emphasis on blamelessness was not merely for internal purity but also for external witness, ensuring that the church's conduct would not provide occasion for slander from outsiders, as highlighted in 1 Timothy 3:7. Timothy's responsibility was therefore weighty, involving the establishment of church order and the moral formation of believers in a challenging cultural landscape.
Key Themes
A primary theme is Pastoral Responsibility and Authority, as Timothy is explicitly commanded to "give in charge" these directives, underscoring his role as a spiritual leader responsible for the instruction and moral oversight of the flock. This highlights the importance of sound doctrine and ethical leadership in the church. Another crucial theme is Blameless Living and Christian Witness. The ultimate goal of Paul's instructions is that believers "may be blameless," which speaks to the necessity of a life lived consistently with Christian principles, free from legitimate accusation or moral failing. This blamelessness is essential for the church's internal purity and its external credibility, allowing its light to shine before others, as Jesus taught in Matthew 5:16. Finally, the verse contributes to the broader theme of Church Order and Purity, emphasizing that specific conduct for different groups within the community is vital for maintaining the integrity, harmony, and effective functioning of the local assembly.
Exposition and Analysis
Key Word Analysis
This conjunction serves as a simple connective, linking the command in this verse to the preceding detailed instructions. It indicates that what follows is a direct consequence or summary of the principles Paul has just laid out, emphasizing continuity in his pastoral guidance.
This verb signifies a strong command, an authoritative instruction, or an injunction. It implies more than a mere suggestion; it is a directive that Timothy is expected to enforce and ensure is followed. The term carries military connotations, suggesting a formal order or a charge given by a superior officer, underscoring the weight of Timothy's pastoral authority and responsibility.
Derived from a negative particle and a word meaning "to take hold of," this adjective literally means "not arrested," or "without anything to be taken hold of against one." It conveys the idea of being irreproachable, beyond reproach, or free from legitimate accusation. It does not imply sinless perfection but rather a life lived with such integrity and consistency that no valid charge or moral failing can be brought against it, especially concerning one's public testimony.
Verse Breakdown
"And these things give in charge"
This clause highlights Paul's direct and authoritative command to Timothy. "These things" refers specifically to the detailed instructions concerning widows, elders, and other members of the church that Paul has just provided in the preceding verses of 1 Timothy 5. Timothy, as the appointed leader, is tasked with the responsibility of formally instructing the congregation in these matters and ensuring their proper implementation. This underscores the pastoral duty to teach sound doctrine and uphold ethical standards within the Christian community.
"that they may be blameless"
This is a purpose clause, articulating the desired outcome or goal of Timothy's charge. The pronoun "they" refers broadly to the church members, particularly those whose conduct has been discussed (widows, younger people, elders), but by extension, the entire Ephesian Christian community. The aim is for believers to live lives that are "blameless" – that is, beyond legitimate accusation, irreproachable in their conduct and character. This blamelessness is crucial for maintaining the church's internal purity and its external witness, ensuring that their lives reflect the transforming power of the gospel and bring honor to Christ.
Literary Devices
The verse employs several key literary devices to convey its powerful message. The most prominent is the Imperative Mood of the verb "give in charge" (parangéllō), which immediately establishes the authoritative nature of Paul's instruction to Timothy. This is not a gentle suggestion but a direct command, emphasizing the gravity of Timothy's pastoral duty. Following this command, the phrase "that they may be blameless" functions as a clear Purpose Clause, explicitly stating the intended outcome or goal of Timothy's actions. This highlights the teleological aspect of Paul's ethical directives – that all instructions are aimed at producing a specific, desirable state of being within the community. Furthermore, the concept of "blameless" itself, while an adjective, carries a strong sense of Metonymy or Synecdoche, where the outward appearance of being beyond reproach stands for an underlying integrity and adherence to Christian principles. It implies that the internal character and faith of believers should be so consistently lived out that no legitimate fault can be found in their public conduct, thereby safeguarding the reputation of the gospel and the church.
Theological and Thematic Connections
1 Timothy 5:7 underscores a profound theological truth: the call to blamelessness is not merely a legalistic demand but an essential aspect of Christian discipleship, reflecting the character of God Himself, who is perfectly holy and without blemish. This pursuit of blamelessness is intrinsically linked to the church's mission and witness in the world. When believers live lives that are free from legitimate accusation, it validates the transformative power of the gospel and removes obstacles to faith for those outside the church. It demonstrates that the Christian faith is not just a set of beliefs but a way of life that produces genuine moral integrity. This commitment to blamelessness, while never achieving sinless perfection in this life, is a continuous striving, empowered by the Holy Spirit, to honor God in all things and to present a credible testimony of Christ's saving work.
Reflection and Application
1 Timothy 5:7 serves as a timeless reminder for all believers and church leaders concerning the vital importance of living a life above reproach. For the individual Christian, it is a call to personal accountability, urging us to examine our conduct, words, and attitudes to ensure they align with our confession of faith. This means striving for integrity in our private lives, our families, our workplaces, and our communities, recognizing that our actions have implications not only for our personal testimony but for the reputation of Christ and His church. For church leaders, this verse reinforces the solemn responsibility to teach, model, and uphold biblical standards of conduct, fostering an environment where blamelessness is both encouraged and expected. When the church, both individually and corporately, lives blamelessly, it becomes a powerful witness to a watching world, making the gospel more credible and attractive. This commitment to integrity helps the church fulfill its mission to glorify God and draw others to Him, demonstrating the transformative power of the Holy Spirit in practical, tangible ways.
Questions for Reflection
FAQ
Does "blameless" in 1 Timothy 5:7 mean perfect or sinless?
No, the term "blameless" (Greek: anepílēptos) does not imply sinless perfection. Rather, it means "irreproachable" or "beyond legitimate accusation." It refers to a life lived with such integrity and consistency that no valid charge or moral failing can be brought against it, especially concerning one's public testimony. It is about maintaining a good reputation and avoiding scandal that would dishonor Christ or the church. While Christians are called to strive for holiness, the Bible acknowledges our continued struggle with sin (1 John 1:8). Therefore, "blameless" refers to a consistent pattern of righteous living and a commitment to integrity, not an absence of all sin.
Who are "they" that are to be blameless in this verse?
The pronoun "they" primarily refers to the specific groups of church members whose conduct Paul has just addressed in 1 Timothy 5, particularly widows, younger men and women, and elders. However, by extension, the command applies to the entire Christian community in Ephesus, and by principle, to all believers. The goal of Paul's pastoral instruction is to ensure that the entire body of Christ lives in a manner that reflects the purity and holiness of God, thereby maintaining a strong and credible witness to the world.
Christ-Centered Fulfillment
The call to be "blameless" in 1 Timothy 5:7 finds its ultimate foundation and fulfillment in Jesus Christ. Our ability to pursue blamelessness is not rooted in our own moral strength but in Christ's perfect blamelessness and His atoning work. He is the Lamb of God, without blemish or spot, whose sacrifice makes us holy and acceptable before God. Through faith in Him, we are not only declared righteous but are also being progressively conformed to His image by the power of the Holy Spirit. Paul reminds us that God chose us in Christ before the foundation of the world to be holy and blameless before Him. Furthermore, through Christ's death, God has reconciled us to Himself to present us holy and blameless and above reproach in His sight. Thus, the blamelessness commanded in 1 Timothy 5:7 is both a reflection of the perfect blamelessness imputed to us by Christ and a practical outworking of the sanctifying work of the Spirit within us, enabling us to live lives that genuinely honor the One who made us blameless.