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1 Timothy 5

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Respectful Treatment of Believers 1–2

1
Rebuke not an elder, but exhort him as a father; the younger men as brethren: ​
2
the elder women as mothers; the younger as sisters, in all purity.

Care and Enrollment of Widows 3–16

3
Honor widows that are widows indeed. ​
4
But if any widow hath children or grandchildren, let them learn first to show piety towards their own family, and to requite their parents: for this is acceptable in the sight of God. ​
5
Now she that is a widow indeed, and desolate, hath her hope set on God, and continueth in supplications and prayers night and day. ​
6
But she that giveth herself to pleasure is dead while she liveth. ​
7
These things also command, that they may be without reproach.
8
But if any provideth not for his own, and specially his own household, he hath denied the faith, and is worse than an unbeliever. ​
9
Let none be enrolled as a widow under threescore years old, having been the wife of one man, ​
10
well reported of for good works; if she hath brought up children, if she hath used hospitality to strangers, if she hath washed the saints’ feet, if she hath relieved the afflicted, if she hath diligently followed every good work. ​
11
But younger widows refuse: for when they have waxed wanton against Christ, they desire to marry; ​
12
having condemnation, because they have rejected their first pledge. ​
13
And withal they learn also to be idle, going about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. ​
14
I desire therefore that the younger widows marry, bear children, rule the household, give no occasion to the adversary for reviling: ​
15
for already some are turned aside after Satan.
16
If any woman that believeth hath widows, let her relieve them, and let not the church be burdened; that it may relieve them that are widows indeed. ​

Guidelines for Church Elders and Discipline 17–25

17
Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching. ​
18
For the scripture saith, Thou shalt not muzzle the ox when he treadeth out the corn. And, The laborer is worthy of his hire. ​
19
Against an elder receive not an accusation, except at the mouth of two or three witnesses. ​
20
Them that sin reprove in the sight of all, that the rest also may be in fear. ​
21
I charge thee in the sight of God, and Christ Jesus, and the elect angels, that thou observe these things without prejudice, doing nothing by partiality. ​
22
Lay hands hastily on no man, neither be partaker of other men’s sins: keep thyself pure. ​
23
Be no longer a drinker of water, but use a little wine for thy stomach’s sake and thine often infirmities. ​
24
Some men’s sins are evident, going before unto judgment; and some men also they follow after. ​
25
In like manner also there are good works that are evident; and such as are otherwise cannot be hid. ​

Bible text: American Standard Version (1901) · Public domain

Study Notes for 1 Timothy 5

Verse 1

Rebuke not an elder — Epiplesso is to strike upon with words, a sharp reproof, found only here in the New Testament. Presbyteros is first an older man, set against 'the younger men' in the same verse, and is the word for the office in v.17. Timothy is to 'intreat him as a father', after Lev 19:32, 'rise up before the hoary head'.

Verse 3

Honour widows — Timao is to set a value on, and the honour here includes support, as 'double honour' (time) in v.17 does. The care of widows runs from the Law (Ex 22:22) to the church's 'daily ministration' (Acts 6:1). 'Indeed' is ontos, 'really': the verses after set out who is a widow in that sense.

Verse 4

requite their parents — 'Nephews' is ekgonon, descendants, grandchildren; 'requite' (amoibe) is a return in kind; each is found only here in the New Testament. Progonos, 'parents', is rendered 'forefathers' in 2 Tim 1:3. The duty is the fifth commandment, 'Honour thy father and mother' (Eph 6:2), which Christ defended against Corban (Mark 7:10–12).

Verse 5

a widow indeed, and desolate — Monoo, 'desolate', is left alone, and occurs only here in the New Testament. Her trust is placed 'in God' (epi theon), as the LORD promises, 'let thy widows trust in me' (Jer 49:11). 'Night and day' is the pattern of Anna, who 'departed not from the temple, but served God with fastings and prayers night and day' (Luke 2:37).

Verse 6

liveth in pleasure — Spatalao, to live in luxury, occurs in the New Testament only here and James 5:5. The widow who lives so is 'dead while she liveth', as the church in Sardis had 'a name that thou livest, and art dead' (Rev 3:1), a life in name and none in fact. The widow indeed of v.5, given to prayer, is the contrast.

Verse 8

worse than an infidel — Pronoeo, 'provide', is to think beforehand; Paul uses it of providing 'things honest in the sight of all men' (Rom 12:17). 'Specially' (malista) is the word of 'especially' in v.17. To fail here is to have 'denied the faith' (arneomai); apistos, 'infidel', is one without the faith.

Verse 9

taken into the number — Katalego, to enrol on a list, occurs only here in the New Testament. Two conditions follow: sixty years, and 'the wife of one man', the counterpart of the overseer's 'husband of one wife' (1 Tim 3:2). Anna is the Gospel's widow of great age (Luke 2:36–37). Vv.11–12 show this is a pledged company.

Verse 10

washed the saints' feet — Five tests of 'good works' follow. 'Brought up children' (teknotropheo) and 'lodged strangers' (xenodocheo) are each found only here in the New Testament; the second is the duty of Heb 13:2 (philoxenia, another word). The washing is humble service, enjoined by Christ in John 13:14. Dorcas, 'full of good works', is shown among the widows (Acts 9:36–39).

Verse 11

the younger widows refuse — Paraiteomai, 'refuse', is the verb used in 1 Tim 4:7 of declining profane fables: to decline to enrol. Katastreniao, 'wax wanton', is found only here in the New Testament. The wantonness is 'against Christ', since the enrolled widow's pledge (v.12) was made to him; the remedy for the younger is given in v.14.

Verse 12

cast off their first faith — 'Damnation' is krima, a judgment, as in Rom 2:2, 'the judgment of God'. It falls on those who 'cast off' (atheteo, to set aside, make void) their first pistis, the commitment made when enrolled. The verb is that of Gal 3:15, where a covenant, once confirmed, no man 'disannulleth'.

Verse 13

tattlers also and busybodies — Phlyaros, 'tattler', is found only here in the New Testament. Periergos, 'busybody', is working around, and is the word for the 'curious arts' burned at Ephesus (Acts 19:19), where Timothy was (1 Tim 1:3). The woman of Prov 31:27 'eateth not the bread of idleness'.

Verse 14

guide the house — Oikodespoteo, to be master of a household, occurs only here in the New Testament. The three duties, marry, bear children, guide the house, replace the idleness of v.13. 'The adversary' is the opponent outside; the same concern, 'that the word of God be not blasphemed', is in Titus 2:5 for the younger women.

Verse 16

let not the church be charged — The household duty of v.4 is stated again, now for any 'man or woman that believeth'. 'Relieve' is eparkeo, to help or suffice, as in v.10. 'Charged' is bareo, burdened. The church's support is kept for 'widows indeed' (vv.3, 5), those who have no household to help them.

Verse 17

double honour — Proistemi, 'rule', is to stand before, and is used of the household in 1 Tim 3:4 and 3:12. 'Honour' is time, as in v.3, and 'double' is diplous. 'Labour' is kopiao, to toil; 'especially' singles out the elders 'in the word and doctrine'. Compare Gal 6:6, 'communicate unto him that teacheth in all good things'.

Verse 18

Thou shalt not muzzle the ox — The first quotation is Deut 25:4, 'Thou shalt not muzzle the ox when he treadeth out the corn', which Paul also applies to preachers in 1 Cor 9:9–10 and 14. The second, 'The labourer is worthy of his reward', is the saying of Christ at Luke 10:7 (there 'hire'), introduced as 'the scripture saith'.

Verse 19

two or three witnesses — The rule is from the Law: 'at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established' (Deut 19:15; also 17:6). Christ gives it for dealing with a brother (Matt 18:16), and Paul states it again in 2 Cor 13:1. Here it guards the elder from a single accuser.

Verse 20

rebuke before all — Elencho is to convict or show the fault, the verb of Matt 18:15, 'tell him his fault'. The public reproof follows the proof of v.19. 'That others also may fear' (phobos) recalls the Law, 'all Israel shall hear, and fear' (Deut 13:11), and Acts 5:11, 'great fear came upon all the church'.

Verse 21

the elect angels — Paul's charge is made 'before' (enopion) God, Christ and the angels; the same solemn charge is in 2 Tim 4:1. 'Preferring one before another' is prokrima, a prejudging, and 'partiality' is prosklisis, a leaning toward; each occurs only here in the New Testament. Both words forbid deciding a case before hearing it.

Verse 22

Lay hands suddenly on no man — Laying on hands is the sign of appointing to service (Acts 6:6) and of Timothy's own gift 'with the laying on of the hands of the presbytery' (1 Tim 4:14). 'Suddenly' (tacheos) is quickly. The deacons were to 'first be proved' (1 Tim 3:10); to appoint hastily is to be 'partaker of other men's sins'.

Verse 23

use a little wine — Hydropoteo, to drink water only, occurs only here in the New Testament; 'no longer' implies Timothy had been doing so. The 'stomach' (stomachos) is likewise found only here. The command is parenthetical to 'keep thyself pure' (v.22) and shows that purity did not require abstaining from wine; excess is forbidden (1 Tim 3:8).

Verse 24

open beforehand — Prodelos, plain before all, is used again in v.25 and in Heb 7:14, 'it is evident that our Lord sprang out of Juda'. Some sins are 'going before to judgment': they lead the man to the bar. Others 'follow after' (epakoloutheo), coming to light later. The verse explains why laying on hands needs care (v.22).

Verse 25

cannot be hid — Prodelos again: good works too are plain beforehand, and those that are 'otherwise' (allos) cannot be concealed for ever. The verse pairs with v.24 as the cure for hasty judgment either way. Christ states the principle, 'A city that is set on an hill cannot be hid' (Matt 5:14).