1 Timothy · Chapter 5

V. 1. Rebuke not-Considering your own youth, with such a severity as would otherwise be proper.

Verse 1. Rebuke not an elder] That is, an elderly person; for the word presbuterov is here taken in its natural sense, and signifies one advanced in years. At 1 Timothy 5:17, it is taken in what may be termed its ecclesiastical meaning, and signifies, an officer in the Church, what we commonly call a presbyter or bishop; for sometimes these terms were confounded. There are but few cases in which it at all becomes a young man to reprove an old man, and especially one who is a father in the Church. If such a one does wrong, or gets out of the way, he should be entreated as a father, with great caution and respect. To this at least his age entitles him. The word epiplhxhv signifies, do not smite; i.e. do not treat them harshly, nor with magisterial austerity.

The younger men as brethren] Showing humility, and arrogating nothing to thyself on account of thy office. Feel for them as thou oughtest to feel for thy own brethren.

Verses 1, 2. Because it is the duty of ministers to reprove such of their people as err in principle or practice, and because the success of reproof depends, in a great measure, upon the manner in which it is given, the apostle here proceeds to direct Timothy in that important branch of his office. Rebuke not — Or rather, rebuke not severely, the phrase, mh epiplhxhv, literally signifying, do not strike, and metaphorically, do not sharply reprove; an elder — Or aged man, as the word presbuterw here evidently signifies, being opposed to newterouv, the younger, in the following clause. So that it is not the name of an office, as it is verses 17, 19, but denotes simply one in advanced age; but entreat him as a father — Or as thou wouldst thy father in the like case; and the younger men — Who sin; as brethren — As if they were thy own brothers; that is, with kindness and affection, and not with a lordly, domineering contempt. The elder women as mothers — With respect and deference; and the younger as sisters, with all purity — With the strictest decorum in thy converse with them, and distance from every thing, in word or deed, that could have the least appearance of levity and wantonness, remembering how many eyes are upon thee, and how fatal any thing in thy conduct, which might bring the least blemish upon thy character, would be to the honour and success of thy ministry, and to the credit of the gospel and its professors.

Verse 1. Rebuke not an elder, but entreat him as a father. Job’s three princely friends not only mistook his case, but were severe in their reprehensions; and were themselves reprehended of the Lord. Shem and Japhet, on the contrary, covered the error of their father, and obtained a blessing. Noah’s error was solitary, and for the moment, probably ignorant of the power of new wine. It was a spot, but it superseded not his honour as a patriarch, and was only a momentary eclipse of his glory as a prophet. — The word “elder” denotes aged members in the church, as well as presbyters in office, who are entitled first of all to private entreaties. Their public character is sacred, and intimately connected with the prosperity of the church.

1. Supervisory duties to different classes, 1-6:10.

a. To different ages, 1, 2, and to beneficiary widows; the elderly, 3-10, the youngerly, 11-16.

1. Rebuke—Literally, smite; by inferential meaning smite with rebuke. Elder—Whether in office or age. The antithesis with younger shows, that after writing the word Paul extends it specifically to age. Though his youth was not to be allowed to be despised, yet must he treat the aged with the deference due from youth. Younger… brethren—The air and spirit of loving brotherhood should endear him to his coequals.

Verse 2. The elder women as mothers] Treating them with the respect due to their age.

The younger as sisters] Feel for every member of the Church, old and young, male and female; consider them as fathers, mothers, brothers, and sisters; treat them all with gentleness; and labour to keep them in, not to expel them from, the Church.

With all purity.] en pash agneia. With all chastity. See Clarke’s note on “1 Timothy 4:12”.

There are some who seem to take a barbarous pleasure in expelling members from, the Church. They should be continued in as long as possible; while they are in the Church-under its ordinances and discipline, there is some hope that their errors may be corrected; but when once driven out again into the world, that hope must necessarily become extinct. As judgment is God’s strange work, so excommunication should be the strange, the last, and the most reluctantly performed work of every Christian minister.

Verses 1, 2. Because it is the duty of ministers to reprove such of their people as err in principle or practice, and because the success of reproof depends, in a great measure, upon the manner in which it is given, the apostle here proceeds to direct Timothy in that important branch of his office. Rebuke not — Or rather, rebuke not severely, the phrase, mh epiplhxhv, literally signifying, do not strike, and metaphorically, do not sharply reprove; an elder — Or aged man, as the word presbuterw here evidently signifies, being opposed to newterouv, the younger, in the following clause. So that it is not the name of an office, as it is verses 17, 19, but denotes simply one in advanced age; but entreat him as a father — Or as thou wouldst thy father in the like case; and the younger men — Who sin; as brethren — As if they were thy own brothers; that is, with kindness and affection, and not with a lordly, domineering contempt. The elder women as mothers — With respect and deference; and the younger as sisters, with all purity — With the strictest decorum in thy converse with them, and distance from every thing, in word or deed, that could have the least appearance of levity and wantonness, remembering how many eyes are upon thee, and how fatal any thing in thy conduct, which might bring the least blemish upon thy character, would be to the honour and success of thy ministry, and to the credit of the gospel and its professors.

2. Mothers—So that all these successive terms of relation render the Church a holy family. All purity—A caution of momentous importance to all young ministers. Toward these sisters of his own age an avoidance of coquetries, familiar freedoms, is due to his own position as a minister. Sad experiences have shown the folly and guilt of neglecting here a safe reserve.

The widows first awakened the Jerusalem Church to the need of sub-apostolic organization, (Acts 6:1-6,) and called the deacons into existence. In an age when men are called to war and subjected to massacre, the widows would form a large and dependent class, and the number of claimants would require their subjection to scrutiny and sifting.

V. 3. Honour-That is, maintain out of the public stock.

Verse 3. Honour widows that are widows indeed.] One meaning of the word timaw, to honour, is to support, sustain, &c., Matthew 15:4,5; and here it is most obviously to be taken in this sense. Provide for those widows especially which are widows indeed-persons truly destitute, being aged and helpless, and having neither children nor friends to take care of them, and who behave as becometh their destitute state. But see Clarke’s note on “1 Timothy 5:10”.

Verses 3, 4. Honour — And endeavour honourably to support from the public stock; widows — Whose destitute circumstances recommend them as the certain objects of charity. According to the Greek commentators, the widows of whom the apostle speaks in this passage were aged women appointed by the church to instruct the young of their own sex in the principles of the Christian faith, and who, for that service, were maintained out of the funds of the church. This opinion is rendered probable by the apostle’s order to Timothy, (verse 9,) to admit none into the number of widows without inquiring into their age, circumstances, character, and qualifications, even as in ordaining bishops and deacons; who are widows indeed — Really such; that is, who are desolate, and neither able to maintain themselves, nor have any near relations to provide for them, and who are wholly devoted to God. But if any widow have children — Able to provide for her; or nephews — Rather grand-children, as ekgona signifies; let them learn — Their children or descendants; first to show piety at home — Before the church be burdened with them; and to requite their parents — For all their former care, trouble, and expense; for that is good — Kalon, decent, fair, and amiable, in the eyes of men; and acceptable before God — Who requires us, out of regard to his honour and favour, to attend carefully to the duties of those relations in which we stand to each other.

Ver. 3-10. Honour widows who are widows indeed. Some of these were deaconesses, like Phoebe, in the church, whose office corresponded with the matrons of the synagogue. The widow indeed, however poor, trusts in God, and spends her leisure in prayer, and in worship with the church. God has promised bread to such widows. Let her relatives take her home; but if they fail, let the church, after the manner of the synagogue, supply the lack. This favour is conferred on widows who are past the years of labour, which Paul, as a maximum, fixes at sixty. Neither would he admit the widows who had married husband after husband.

3. Honour—Rightly appreciate after due scrutiny. Widows indeed—Real and not spurious widows. To a real widow three things were requisite: first, actual death of husband; second, actual destitution, with no relatives to support her; and, third, worthiness as member of the Church.

V. 4. Let these learn to requite their parents-For all their former care, trouble, and expense.

Verse 4. But if any widow have children or nephews] This shows that widows indeed are those that have neither children nor nephews, i.e. no relatives that either will or can help them, or no near relatives alive. Let them learn first to show piety at home] Let these children and nephews provide for their aged or helpless parents or relatives, and not burden the Church with them while they are able to support them. And to requite their parents] kai amoibav apodidonai toiv pragonoiv. Let them learn to give benefit for benefit. Your parents supported and nourished you when you were young and helpless; you ought therefore to support them when they are old and destitute. This is called showing piety; and there is doubtless an allusion to the fifth commandment: Honour thy father and thy mother-provide for them in their old age and afflictions; God commands this.

Verses 3, 4. Honour — And endeavour honourably to support from the public stock; widows — Whose destitute circumstances recommend them as the certain objects of charity. According to the Greek commentators, the widows of whom the apostle speaks in this passage were aged women appointed by the church to instruct the young of their own sex in the principles of the Christian faith, and who, for that service, were maintained out of the funds of the church. This opinion is rendered probable by the apostle’s order to Timothy, (verse 9,) to admit none into the number of widows without inquiring into their age, circumstances, character, and qualifications, even as in ordaining bishops and deacons; who are widows indeed — Really such; that is, who are desolate, and neither able to maintain themselves, nor have any near relations to provide for them, and who are wholly devoted to God. But if any widow have children — Able to provide for her; or nephews — Rather grand-children, as ekgona signifies; let them learn — Their children or descendants; first to show piety at home — Before the church be burdened with them; and to requite their parents — For all their former care, trouble, and expense; for that is good — Kalon, decent, fair, and amiable, in the eyes of men; and acceptable before God — Who requires us, out of regard to his honour and favour, to attend carefully to the duties of those relations in which we stand to each other.

Ver. 3-10. Honour widows who are widows indeed. Some of these were deaconesses, like Phoebe, in the church, whose office corresponded with the matrons of the synagogue. The widow indeed, however poor, trusts in God, and spends her leisure in prayer, and in worship with the church. God has promised bread to such widows. Let her relatives take her home; but if they fail, let the church, after the manner of the synagogue, supply the lack. This favour is conferred on widows who are past the years of labour, which Paul, as a maximum, fixes at sixty. Neither would he admit the widows who had married husband after husband.

4. Children or nephews—Who are able, should show piety enough at home to keep them from burdening the Church. Nephews—Rather, grandchildren. The apostle’s let them learn, implies that these relatives are members of the Church, and may be by the Church required to do their duty under pain of the penalty implied in verse 8. Requite—Recompense returns; so expressed to show that the care for feeble parentage is not a mere benevolence, but a repayment, and so a binding duty. Their parents—Or, progenitors; including grandparents, or any higher living progenitors in direct line. In countries where women marry in extreme youth, great-grandchildren at sixty are no rare occurrence.

V. 5. Widows indeed-Who have no near relations to provide for them; and who are wholly devoted to God.

Desolate-Having neither children, nor grandchildren to relieve her.

Verse 5. And desolate] kai memonwmenh. Left entirely alone-having neither children nor relatives to take care of her. Trusteth in God] Finding she has no other helper, she continues in prayer and supplication, that she may derive that from God which, in the course of his providence, he has deprived her of among men.

Verses 5-7. Now she who is a widow indeed — Deprived of all support from her relations and friends. The apostle seems to allude to the signification of the word chra, rendered widow, which comes from chrov, orbus, desertus, a person destitute, forsaken: and desolate — Memonwmenh, reduced to solitude, having neither children nor grand-children to relieve her; trusteth in God — Having no one else to trust in; and continueth in supplications and prayers, &c. — Devotes herself wholly to the service of God, spending a great part of her time by day and night in devotion. But she who liveth in pleasure — Delicately, voluptuously, in elegant regular sensuality, though not in the use of any such pleasures as are unlawful in themselves. The original word spatalwsa, properly signifies, faring deliciously; is dead while she liveth — Both in respect of God, whom she does not serve, and in respect of her fellow-creatures, whom she does not benefit. She is spiritually dead, dead to true piety and virtue. These things give in charge — For they are things which concern Christians in all circumstances and relations of life, who are too ready to seek happiness in the pursuit of sensual pleasure; that they may be blameless — The gender of the word here rendered blameless shows that the Ephesian brethren, not the widows, were the persons to whom Timothy was to give these things in charge. Probably either the deacons, or Timothy’s hearers in general, were intended. Indeed, in so luxurious a city as Ephesus, widows could not be the only persons who were in danger of failing into such sensualities as the apostle had been warning them against.

Ver. 3-10. Honour widows who are widows indeed. Some of these were deaconesses, like Phoebe, in the church, whose office corresponded with the matrons of the synagogue. The widow indeed, however poor, trusts in God, and spends her leisure in prayer, and in worship with the church. God has promised bread to such widows. Let her relatives take her home; but if they fail, let the church, after the manner of the synagogue, supply the lack. This favour is conferred on widows who are past the years of labour, which Paul, as a maximum, fixes at sixty. Neither would he admit the widows who had married husband after husband.

5. Now—St. Paul now gives tests for the scrutiny of a widow indeed. She is, first, desolate; that is, left alone by the death of her husband and the non-existence of any progeny to support her. She is, second, truly pious: for she trusteth, and continueth in fervent, devout duties. By night, instead of revelry, like the wanton widow; by day, instead of wandering, verse 13, in gossip.

V. 6. She that liveth in pleasure-Delicately, voluptuously, in elegant, regular sensuality, though not in the use of any such pleasures as are unlawful in themselves.

Verse 6. But she that liveth in pleasure] hJ de spatalwsa. She that liveth delicately-voluptuously indulging herself with dainties; it does not indicate grossly criminal pleasures; but simply means one who indulges herself in good eating and drinking, pampering her body at the expense of her mind. The word is used in reference to what we term petted and spoiled children; and a remarkable passage, is produced by Kypke, from an epistle of Theanus to Eubulus, found in Opusc. Myth. Galæi, page 741, where he says: “What can be done with that boy, who, if he have not food when and as he pleases, bursts out into weeping; and, if he eats, must have dainties and sweetmeats? If the weather be hot he complains of fatigue; if it be cold, he trembles; if he be reproved, he scolds; if every thing be not provided for him according to his wish, he is enraged. If he eats not, he breaks out into fits of anger. He basely indulges himself in pleasure; and in every respect acts voluptuously and effeminately. Knowing then, O friend, oti ta spatalwnta twn paidiwn, otan akmash prov andrav,

andrapoda ginetai, tav toiautav hdonav afairei. that boys living thus voluptuously, when they grow up are wont to become slaves; take away, therefore, such pleasures from them.” I have introduced this long quotation, the better to fix the meaning of the apostle, and to show that the life of pleasure mentioned here does not mean prostitution or uncleanness of any kind, though such a life may naturally lead to dissolute manners. Is dead while she liveth.] No purpose of life is answered by the existence of such a person. Seneca, in Epist. 60, says of pleasure-takers, and those who live a voluptuous life: Hos itaque animalium loco numeremus, non hominum: quosdam veRomans ne animalium quidem, sed

mortuorum-mortem antecesserunt. “We rank such persons with brutes, not with men; and some of them not even with brutes, but with dead carcasses. They anticipate their own death.” Such persons are, as the apostle says elsewhere, dead in trespasses, and dead in sins.

Verses 5-7. Now she who is a widow indeed — Deprived of all support from her relations and friends. The apostle seems to allude to the signification of the word chra, rendered widow, which comes from chrov, orbus, desertus, a person destitute, forsaken: and desolate — Memonwmenh, reduced to solitude, having neither children nor grand-children to relieve her; trusteth in God — Having no one else to trust in; and continueth in supplications and prayers, &c. — Devotes herself wholly to the service of God, spending a great part of her time by day and night in devotion. But she who liveth in pleasure — Delicately, voluptuously, in elegant regular sensuality, though not in the use of any such pleasures as are unlawful in themselves. The original word spatalwsa, properly signifies, faring deliciously; is dead while she liveth — Both in respect of God, whom she does not serve, and in respect of her fellow-creatures, whom she does not benefit. She is spiritually dead, dead to true piety and virtue. These things give in charge — For they are things which concern Christians in all circumstances and relations of life, who are too ready to seek happiness in the pursuit of sensual pleasure; that they may be blameless — The gender of the word here rendered blameless shows that the Ephesian brethren, not the widows, were the persons to whom Timothy was to give these things in charge. Probably either the deacons, or Timothy’s hearers in general, were intended. Indeed, in so luxurious a city as Ephesus, widows could not be the only persons who were in danger of failing into such sensualities as the apostle had been warning them against.

Ver. 3-10. Honour widows who are widows indeed. Some of these were deaconesses, like Phoebe, in the church, whose office corresponded with the matrons of the synagogue. The widow indeed, however poor, trusts in God, and spends her leisure in prayer, and in worship with the church. God has promised bread to such widows. Let her relatives take her home; but if they fail, let the church, after the manner of the synagogue, supply the lack. This favour is conferred on widows who are past the years of labour, which Paul, as a maximum, fixes at sixty. Neither would he admit the widows who had married husband after husband.

6. The spurious widow, that liveth in pleasure—not necessarily unchaste, but gay and prodigal—is dead to all Christian life, while she liveth a free secular life.

V. 7. That they-That is, the widows.

Verse 7. That they may be blameless.] Charge the whole Church to attend to these things, that they may be blameless. The words are not spoken of the widows only, but of the Church or its officers; it cannot be restricted to the widows, for the adjective anepilhptoi is both of the masculine and feminine gender.

Verses 5-7. Now she who is a widow indeed — Deprived of all support from her relations and friends. The apostle seems to allude to the signification of the word chra, rendered widow, which comes from chrov, orbus, desertus, a person destitute, forsaken: and desolate — Memonwmenh, reduced to solitude, having neither children nor grand-children to relieve her; trusteth in God — Having no one else to trust in; and continueth in supplications and prayers, &c. — Devotes herself wholly to the service of God, spending a great part of her time by day and night in devotion. But she who liveth in pleasure — Delicately, voluptuously, in elegant regular sensuality, though not in the use of any such pleasures as are unlawful in themselves. The original word spatalwsa, properly signifies, faring deliciously; is dead while she liveth — Both in respect of God, whom she does not serve, and in respect of her fellow-creatures, whom she does not benefit. She is spiritually dead, dead to true piety and virtue. These things give in charge — For they are things which concern Christians in all circumstances and relations of life, who are too ready to seek happiness in the pursuit of sensual pleasure; that they may be blameless — The gender of the word here rendered blameless shows that the Ephesian brethren, not the widows, were the persons to whom Timothy was to give these things in charge. Probably either the deacons, or Timothy’s hearers in general, were intended. Indeed, in so luxurious a city as Ephesus, widows could not be the only persons who were in danger of failing into such sensualities as the apostle had been warning them against.

Ver. 3-10. Honour widows who are widows indeed. Some of these were deaconesses, like Phoebe, in the church, whose office corresponded with the matrons of the synagogue. The widow indeed, however poor, trusts in God, and spends her leisure in prayer, and in worship with the church. God has promised bread to such widows. Let her relatives take her home; but if they fail, let the church, after the manner of the synagogue, supply the lack. This favour is conferred on widows who are past the years of labour, which Paul, as a maximum, fixes at sixty. Neither would he admit the widows who had married husband after husband.

7. These things—This important discrimination between the genuine and the spurious widows. Charge—For it concerns not only the good economy of the Church, but it concerns the spiritual well-being of the women themselves. That they may be blameless—That the women of the Church may not be dead, but living blameless examples of Christianity.

V. 8. If any provide not-Food and raiment.

For his own-Mother and grandmother, being desolate widows. He hath-Virtually.

Denied the faith-Which does not destroy, but perfect, natural duties. What has this to do with heaping up money for our children, for which it is often so impertinently alleged? But all men have their reasons for laying up money. One will go to hell for fear of want; another acts like a heathen, lest he should be worse than an infidel.

Verse 8. But if any provide not for his own] His own people or relatives.

Those of his own house] That is, his own family, or a poor widow or relative that lives under his roof.

Hath denied the faith] The Christian religion, which strongly inculcates love and benevolence to all mankind.

Is worse than an infidel.] For what are called the dictates of nature lead men to feel for and provide for their own families. Heathen writers are full of maxims of this kind; TACITUS says: Liberos cuique ac propinquos NATURA carissimos esse voluit. “Nature dictates that to every one his own children and relatives should be most dear.” And Cicero, in Epist. ad Caption: Suos quisque debet tueri. “Every man should take care of his own family.”

Verse 8. If any provide not — Food and raiment; for his own — Poor relations; and especially those of his own house — Twn oikeiwn, his own domestics, those relations who live in his own family, and consequently are under his eye; he hath denied the faith — Namely, by such a practice, which is utterly inconsistent with Christianity, which does not destroy, but perfects natural duties. Here we see, to disobey the precepts of the gospel, is to deny or renounce the faith of the gospel; from whence we infer, that the faith of the gospel includes obedience to its precepts; and is worse than an infidel — Dr. Whitby shows here, by very apposite citations, that the heathen were sensible of the reasonableness and necessity of taking care of their near relations, and especially of their parents, when reduced to poverty and want. But “what has this to do with heaping up money for our children, for which it is often so impertinently alleged? But all men have their reasons for laying up money; one will go to hell for fear of want, another acts like a heathen, lest he should be worse than an infidel!” — Wesley.

Ver. 3-10. Honour widows who are widows indeed. Some of these were deaconesses, like Phoebe, in the church, whose office corresponded with the matrons of the synagogue. The widow indeed, however poor, trusts in God, and spends her leisure in prayer, and in worship with the church. God has promised bread to such widows. Let her relatives take her home; but if they fail, let the church, after the manner of the synagogue, supply the lack. This favour is conferred on widows who are past the years of labour, which Paul, as a maximum, fixes at sixty. Neither would he admit the widows who had married husband after husband.

8. But—Turning from the widows toward those relatives who may be in duty bound to support them. If any—Professing Christian person. Provide not for his own—Comprehending all whom, according to the dictates of natural affection, he ought to aid. Own house—In the direct line of ancestry and descendants. Denied the faith—For the faith confesses that the duties of natural love shall be richly felt and truly performed. His conduct truly proclaims to the heathen world that Christianity does not require faithfulness to the most sacred ties. Worse than an infidel—An unbeliever. For the very heathen often obey the law written on the heart, and are kindly affectioned toward their own; but these break not only this divine-natural law, but the fifth law of the decalogue, and the law in the gospel.

V. 9. Let not a widow be chosen-Into the number of deaconesses, who attended sick women or travelling preachers.

Under threescore-Afterwards they were admitted at forty, if they were eminent for holiness.

Having been the wife of one husband-That is, having lived in lawful marriage, whether with one or more persons successively.

Verse 9. Taken into the number] Let her not be taken into the list of those for which the Church must provide. But some think that the apostle means the list of those who were deaconesses in the Church; and that no widow was to be admitted into that rank who did not answer to the following character. See Clarke on “1 Timothy 5:10”. Under threescore years] As it might be supposed that, previously to this age, they might be able to do something towards their own support. See Clarke on “1 Timothy 5:10”.

Having been the wife of one man] Having lived in conjugal fidelity with her husband; or having had but one husband at a time; or, according to others, having never been but once married. But the former is the opinion of some of the most eminent of the Greek fathers, and appears to be that most consistent with the scope of the place, and with truth.

Verses 9, 10. Let not a widow be taken into the number — Katalegesqw, taken upon the list of those who are to be maintained by the church, and to attend upon the sick poor, and teach the young; under threescore years old — It might, on many accounts, and for very obvious reasons, be proper that this office should be committed only to persons of an advanced age, and such as laid aside all thoughts of marrying again. Having been — Neither a harlot nor a concubine; but the wife of one man — At a time; or having chastely confined herself to one husband while in the married relation, and not divorced him and married another. See note on 1 Timothy 3:2. Well reported of for good works — Of different kinds; if she have brought up children — Religiously and virtuously, her own, or others who had been committed to her care; if, in her more prosperous days, she manifested a generous and hospitable disposition; and lodged Christian strangers — Who were at a loss for necessary accommodations on their journeys; if she have washed the saints’ feet — Has been ready to do the meanest offices for them; if she have relieved the afflicted — This, and some of the other good works mentioned by the apostle, being attended with great expense, the poor widows, who desired to be taken into the number, cannot be supposed to have performed them at their own charges. “I therefore suppose,” says Macknight, “the apostle is speaking of female deacons, who had been employed in the offices here mentioned at the common expense; consequently the meaning of the direction will be, that in choosing widows, Timothy was to prefer those who formerly had been employed by the church as deaconesses, and had discharged that office with faithfulness and propriety. For since these women had spent the prime of their life in the laborious offices of love mentioned by the apostle, without receiving any recompense but maintenance, it was highly reasonable, when grown old in that good service, to promote them to an honourable function, which required knowledge and experience rather than bodily strength, and which was rewarded with a liberal maintenance.”

Ver. 3-10. Honour widows who are widows indeed. Some of these were deaconesses, like Phoebe, in the church, whose office corresponded with the matrons of the synagogue. The widow indeed, however poor, trusts in God, and spends her leisure in prayer, and in worship with the church. God has promised bread to such widows. Let her relatives take her home; but if they fail, let the church, after the manner of the synagogue, supply the lack. This favour is conferred on widows who are past the years of labour, which Paul, as a maximum, fixes at sixty. Neither would he admit the widows who had married husband after husband.

9. First, the required age. Taken into the number—Of Church widows, to be supported by contributions. The Greek may signify, enrolled in a catalogue, and clearly implies a definite number; namely, genuine widows, Church-supported. There is here no intimation of their being deaconesses, or eldresses; or as being ordained, or having any duties to perform. They appear as simply beneficiaries of the Church bounty. Threescore years old—Earlier than that age, there is a physical capability of self-support, and if a widow younger than that is in distress, she would be temporarily aided, not as an enrolled and permanent widow, but like any other immediately needy person. Wife of one man—The verses 9, 10, prescribe what a true widow’s previous history is required to be. First, her marriage relations must be without complication; at any rate since her conversion. For the practice of polyandry, as Fairbairn shows, was by no means rare. President Wolsey says, that even after Christianity obtained ascendency in the Roman empire, “divorce by mutual consent kept its ground all the way down to Justinian.” When Justinian attempted to limit divorce by law to cases of unchastity, such marital plots and poisonings took place that he was obliged to relax the law in the interests of public morality. How in such states of society a woman became more than the wife of one man, is illustrated by the following words of Conybeare: “In the corrupt facility of divorce allowed by both Greek and Roman law, it was very common for man and wife to separate, and marry other parties during the life of each other. Thus, a man might have three or four living wives, or women who had successively been his wives. An example of this may be found in the English colony of Mauritius, where the French revolutionary law of divorce had been left unrepealed by the English Government; and it is not uncommon to meet in society three or four women who have all been wives of one man, and three or four men who have all been husbands of one woman. This successive rather than simultaneous polygamy is perhaps forbidden here.” See note, 1 Timothy 3:2.

V. 10. If she hath washed the feet of the saints-Has been ready to do the meanest offices for them.

Verse 10. Well reported of for good works] Numbers being able to bear testimony, as the word implies, that she has not only avoided all sin, but that she has walked according to the testimony of God. Brought up children] It was customary among the Gentiles to expose their children, when so poor that they were not able to provide for them. Pious and humane people took these up; and fed, clothed, and educated them. The words brought up may refer to the children of others, who were educated in the Christian faith by pious Christian women. Lodged strangers] If she have been given to hospitality, freely contributing to the necessitous, when she had it in her power. Washed the saints’ feet] This was an office of humanity shown to all strangers and travellers in the eastern countries, who, either walking barefoot, or having only a sort of sole to defend the foot, needed washing when they came to their journey’s end. Pious women generally did this act of kindness.

Relieved the afflicted] Visited and ministered to the sick. Diligently followed every good work] In a word, if she have been altogether a Christian, living according to the precepts of the Gospel, and doing the Lord’s work with all her heart, soul, and strength. From the character given here of the widow indeed, it may be doubted whether chra, widow, was not in some cases the name of an office, which name it might have from being ordinarily filled by widows. It can hardly be supposed that any widow, unless she had considerable property, could have done the things enumerated in this verse, some of which would occasion no small expense. The widow indeed may mean a person who was to be employed in some office in the Church; and Timothy is enjoined not to take any into that office unless she had been before remarkable for piety and humanity. Some think that the widows of whom the apostle speaks had been deaconesses, and wished now to be taken on what might be termed the superannuated list; and the apostle lays down rules for the admission of such, the sum of which is: Let none come on this superannuated list unless she be at least sixty years of age, and can bring proof of her having conscientiously discharged the office and duty of a deaconess.

Verses 9, 10. Let not a widow be taken into the number — Katalegesqw, taken upon the list of those who are to be maintained by the church, and to attend upon the sick poor, and teach the young; under threescore years old — It might, on many accounts, and for very obvious reasons, be proper that this office should be committed only to persons of an advanced age, and such as laid aside all thoughts of marrying again. Having been — Neither a harlot nor a concubine; but the wife of one man — At a time; or having chastely confined herself to one husband while in the married relation, and not divorced him and married another. See note on 1 Timothy 3:2. Well reported of for good works — Of different kinds; if she have brought up children — Religiously and virtuously, her own, or others who had been committed to her care; if, in her more prosperous days, she manifested a generous and hospitable disposition; and lodged Christian strangers — Who were at a loss for necessary accommodations on their journeys; if she have washed the saints’ feet — Has been ready to do the meanest offices for them; if she have relieved the afflicted — This, and some of the other good works mentioned by the apostle, being attended with great expense, the poor widows, who desired to be taken into the number, cannot be supposed to have performed them at their own charges. “I therefore suppose,” says Macknight, “the apostle is speaking of female deacons, who had been employed in the offices here mentioned at the common expense; consequently the meaning of the direction will be, that in choosing widows, Timothy was to prefer those who formerly had been employed by the church as deaconesses, and had discharged that office with faithfulness and propriety. For since these women had spent the prime of their life in the laborious offices of love mentioned by the apostle, without receiving any recompense but maintenance, it was highly reasonable, when grown old in that good service, to promote them to an honourable function, which required knowledge and experience rather than bodily strength, and which was rewarded with a liberal maintenance.”

Ver. 3-10. Honour widows who are widows indeed. Some of these were deaconesses, like Phoebe, in the church, whose office corresponded with the matrons of the synagogue. The widow indeed, however poor, trusts in God, and spends her leisure in prayer, and in worship with the church. God has promised bread to such widows. Let her relatives take her home; but if they fail, let the church, after the manner of the synagogue, supply the lack. This favour is conferred on widows who are past the years of labour, which Paul, as a maximum, fixes at sixty. Neither would he admit the widows who had married husband after husband.

10. Second qualification, good Christian housewifery while her husband lived. Of course, the general picture implies that the individual reach this standard so far as circumstances enabled. Good works—The general term of which next follow the specifications. Brought up children—Had been a good and dutiful mother. Lodged strangers—Hospitable, especially to Christian visitors. Washed… feet—The ordinary hospitable act for the traveller over the tropical sands, and so put as symbol for hearty service rendered by the housewife to the comer. Every good work—Landing where the catalogue of good qualities started.

V. 11. Refuse-Do not choose.

For when they are waxed wanton against Christ-To whose more immediate service they had addicted themselves.

They want to marry-And not with a single eye to the glory of God; and so withdraw themselves from that entire service of the church to which they were before engaged.

Verse 11. But the younger widows refuse] Do not admit those into this office who are under sixty years of age. Probably those who were received into such a list promised to abide in their widowhood. But as young or comparatively young women might have both occasion and temptations to remarry, and so break their engagement to Christ, they should not be admitted. Not that the apostle condemns their remarrying as a crime in itself, but because it was contrary to their engagement. See Clarke on “1 Timothy 5:14”.

Wax wanton] katastrhniaswsi. From kata, intensive, and strhniaw, to act in a luxurious or wanton manner. The word is supposed to be derived from sterein, to remove, and hnia, the rein; and is a metaphor taken from a pampered horse, from whose mouth the rein has been removed, so that there is nothing to check or confine him. The metaphor is plain enough, and the application easy.

Verses 11-13. But the younger widows refuse — Do not choose; for when they have begun to wax wanton against Christ — To whose more immediate service they had devoted themselves; they will marry — And, perhaps, to husbands who are strangers to Christianity, or at least not with a single eye to the glory of God, and so withdraw themselves from that service of Christ in the church which they were before engaged in. On the word katastrhniaswsi, rendered to wax wanton, Erasmus remarks, that it comes from sterein, to pull away, and hnia, reins, and that the metaphor is taken from high-fed brute animals, which, having pulled away the reins, run about at their pleasure. Le Clerc and some others translate the clause, who do not obey the rein. The apostle plainly means, that the younger widows, who had undertaken the office of teaching the young of their own sex, not being willing to continue under that restraint from marriage which they had laid on themselves by devoting themselves to the service of Christ, and which the nature of their office required, would marry, and desert his service. Having damnation — Condemnation rather, both from God and men; because they have cast off their first faith — Have deserted their trust in God, and have acted contrary to their first conviction, namely, that wholly to devote themselves to his service was the most excellent way; for their first faith here means that faithfulness to Christ which they had virtually plighted, when they took on them the office of teaching the younger women; for by marrying they put it out of their power to perform that office with the attention and assiduity which it required. And withal they learn to be idle — Slothful and negligent in the office they have undertaken, and instead of attending to the proper duty of their charge, wandering about, &c.; tattlers also — Greek, fluaroi, triflers, foolish talkers, or talebearers; a vice to which women, who go about from house to house, are commonly much addicted; busy-bodies — Concerning themselves unnecessarily and impertinently in the affairs of others; speaking things which they ought not — Things very unbecoming.

11. Cases to be rejected as not widows indeed, and so not to be permanently enrolled. Younger widows—As able, usually, to support themselves; or likely to get a husband to support them. Refuse—Reject from the college of superannuated widows entitled to support. For—It is of the first importance that the enrolled widowhood should possess the perfect veneration of the Church, since nothing would more surely arrest the contributions and break up the institution than a suspicion in the Church that its money went to a lot of wanton flirts. When they… wax wanton—The verb wax wanton refers to the sexual impulse arising from vigorous middle life. Under its influences not apostasy, but a wandering from Christ, and (verse 13) idleness and dissipation, result. They will marry—Rather, they will, or determine, to marry. The apostle does not say or mean that the marrying itself is against Christ. On the contrary, (verse 14,) he decides that it is the best thing they can do. But, first, the marriage, in such a case, results from an undevout mental state, scandalizing and endangering to the venerable college; and it results in an inroad by marriage upon the enrolment, indicating that it need not and should not have been made. It is, in general, better that the younger widows be turned over to matrimony, (verse 14,) possible or probable, than be enrolled.

V. 12. They have rejected their first faith-Have deserted their trust in God, and have acted contrary to the first conviction, namely, that wholly to devote themselves to his service was the most excellent way. When we first receive power to believe, does not the Spirit of God generally point out what are the most excellent things; and at the same time, give us an holy resolution to walk in the highest degree of Christian severity? And how unwise are we ever to sink into anything below it!

Verse 12. Having damnation] In the sense in which we use this word I am satisfied the apostle never intended it. It is likely that he refers here to some promise or engagement which they made when taken on the list already mentioned, and now they have the guilt of having violated that promise; this is the krima, or condemnation, of which the apostle speaks. They have cast off their first faith.] By pledging their fidelity to a husband they have cast off their fidelity to Christ, as a married life and their previous engagement are incompatible. Dr. Macknight translates these two verses thus: But the younger widows reject, for when they cannot endure Christ’s rein, they will marry; incurring condemnation, because they have put away their first fidelity.

Verses 11-13. But the younger widows refuse — Do not choose; for when they have begun to wax wanton against Christ — To whose more immediate service they had devoted themselves; they will marry — And, perhaps, to husbands who are strangers to Christianity, or at least not with a single eye to the glory of God, and so withdraw themselves from that service of Christ in the church which they were before engaged in. On the word katastrhniaswsi, rendered to wax wanton, Erasmus remarks, that it comes from sterein, to pull away, and hnia, reins, and that the metaphor is taken from high-fed brute animals, which, having pulled away the reins, run about at their pleasure. Le Clerc and some others translate the clause, who do not obey the rein. The apostle plainly means, that the younger widows, who had undertaken the office of teaching the young of their own sex, not being willing to continue under that restraint from marriage which they had laid on themselves by devoting themselves to the service of Christ, and which the nature of their office required, would marry, and desert his service. Having damnation — Condemnation rather, both from God and men; because they have cast off their first faith — Have deserted their trust in God, and have acted contrary to their first conviction, namely, that wholly to devote themselves to his service was the most excellent way; for their first faith here means that faithfulness to Christ which they had virtually plighted, when they took on them the office of teaching the younger women; for by marrying they put it out of their power to perform that office with the attention and assiduity which it required. And withal they learn to be idle — Slothful and negligent in the office they have undertaken, and instead of attending to the proper duty of their charge, wandering about, &c.; tattlers also — Greek, fluaroi, triflers, foolish talkers, or talebearers; a vice to which women, who go about from house to house, are commonly much addicted; busy-bodies — Concerning themselves unnecessarily and impertinently in the affairs of others; speaking things which they ought not — Things very unbecoming.

12. Having damnation—Rather, the judgment of their own conscience that (not because) they have, etc. Not because they marry, but because of the apostate state of mind and behaviour which resulted in the marriage, and of which the marriage was, perhaps, the best remedy. First faith— Like the first love of Ephesus. Revelation 2:4. The word faith here is taken by the great body of commentators to signify a vow taken by the widow on enrolment, or ordination as eldress or deaconess, including obligation of celibacy. But, 1. The word never signifies vow, so far as our investigation goes, in the New Testament. 2. If these were an order of eldresses or deaconesses the description of them should have taken place in the third chapter. 3. It seems a most reasonable conclusion that this widow list was simply a continuation, or rather recurrence, of the beneficiary widowhood of Acts 6:1-6, which existed before any official class existed except the apostles, and was, therefore, itself no official class.

Verse 13. And withal they learn to be idle] They do not love work, and they will not work.

Wandering about from house to house] Gadding, gossiping; never contented with home; always visiting.

And not only idle] If it went no farther, this would be intolerable; but they are tattlers-tale-bearers; whisperers; light, trifling persons; all noise and no work.

Busybodies] Persons who meddle with the concerns of others; who mind every one’s business but their own.

Speaking things which they ought not.] Lies, slanders, calumnies; backbiting their neighbours, and everywhere sowing the seed of dissension.

Verses 11-13. But the younger widows refuse — Do not choose; for when they have begun to wax wanton against Christ — To whose more immediate service they had devoted themselves; they will marry — And, perhaps, to husbands who are strangers to Christianity, or at least not with a single eye to the glory of God, and so withdraw themselves from that service of Christ in the church which they were before engaged in. On the word katastrhniaswsi, rendered to wax wanton, Erasmus remarks, that it comes from sterein, to pull away, and hnia, reins, and that the metaphor is taken from high-fed brute animals, which, having pulled away the reins, run about at their pleasure. Le Clerc and some others translate the clause, who do not obey the rein. The apostle plainly means, that the younger widows, who had undertaken the office of teaching the young of their own sex, not being willing to continue under that restraint from marriage which they had laid on themselves by devoting themselves to the service of Christ, and which the nature of their office required, would marry, and desert his service. Having damnation — Condemnation rather, both from God and men; because they have cast off their first faith — Have deserted their trust in God, and have acted contrary to their first conviction, namely, that wholly to devote themselves to his service was the most excellent way; for their first faith here means that faithfulness to Christ which they had virtually plighted, when they took on them the office of teaching the younger women; for by marrying they put it out of their power to perform that office with the attention and assiduity which it required. And withal they learn to be idle — Slothful and negligent in the office they have undertaken, and instead of attending to the proper duty of their charge, wandering about, &c.; tattlers also — Greek, fluaroi, triflers, foolish talkers, or talebearers; a vice to which women, who go about from house to house, are commonly much addicted; busy-bodies — Concerning themselves unnecessarily and impertinently in the affairs of others; speaking things which they ought not — Things very unbecoming.

13. Withal—That is, additionally, or, at the same time. Wandering like gossips from house to house in order, as tattlers and meddlesome busy-bodies, to retail scandal.

V. 14. I counsel therefore the younger women-Widows or virgins, such as are not disposed to live single.

To marry, to bear children, to guide the family-Then will they have sufficient employment of their own.

And give no occasion of reproach to the adversary-Whether Jew or heathen.

Verse 14. I will therefore that the younger women marry] As the preceding discourse has been about the younger widows, and this is an inference from it; it is most evident that by the younger women the apostle means the young widows. These he considers unfit for the office of the female diaconate, and therefore wills them to marry, educate children, and give themselves wholly up to domestic affairs. Here the apostle, so far from forbidding second marriages, positively enjoins or at least recommends them. And what man of sense could have done otherwise in the cases he mentions? It is no sin in any case to marry, bear children, and take care of a family; but it is a sin in every case to be idle persons, gadders about, tattlers, busybodies, sifting out and detailing family secrets, &c., &c. The good sentiment, put by an able poet and pious divine into the mouths of little children, cannot be ill applied to multitudes of women, mothers, and grandmothers:—

“See how the little busy bee

Improves each shining hour,

And gathers honey all the day

From every opening flower!

In works of labour or of skill,

We should be busy too;

For Satan finds some mischief, still,

For idle hands to do.”

DR. WATTS.

The adversary] Any person, whether Jew or Gentile, who might be watching for an occasion to reproach, through the misconduct of its professors, the cause of Christianity.

Verses 14-16. I will therefore that the younger women — Or widows rather, (concerning whom only the apostle is here speaking,) marry — Instead of thinking to intrude themselves into a situation for which they are generally so unfit. From this command it is evident, that under the gospel second marriages are lawful both to men and women, and that abstaining from them is no mark of superior piety. It is true the apostle, in his first epistle to the Corinthians, advised all who had the gift of continency to remain unmarried; not, however, because celibacy is a more holy state than marriage, but because in the then persecuted state of the church, a single life was more free from trouble and temptation. See 1 Corinthians 7:9, 26, 32-39. Give no occasion to the adversary, &c. — To reproach the gospel on account of the bad behaviour of those who profess it. For some widows have already turned aside after Satan — Who has drawn them from Christ. He means that some of the widows employed by the church as teachers, had, through the temptations of Satan, deserted their station in the church, and, by marrying, incapacitated themselves for continuing in the excellent office they had engaged in. If any man or woman that believeth have poor widows — Nearly related to them; let them relieve them — If they are able; and let not the church be charged — Or burdened, with maintaining them; that it may relieve them that are widows indeed — That have no friends able to support them, and who, if the church did not grant them aid, would be entirely destitute.

14. I will—Spoken apostolically; I decide. The adversary—Not the devil, but the assailant, whoever he may be, of Christianity.

V. 15. Some-Widows.

Have turned aside after Satan-Who has drawn them from Christ.

Verse 15. For some are already turned aside] Some of these young widows, for he appears to be still treating of them, are turned aside to idolatry, to follow Satan instead of Christ. Slight deviations, in the first instance, from a right line, may lead at last to an infinite distance from Christ.

Verses 14-16. I will therefore that the younger women — Or widows rather, (concerning whom only the apostle is here speaking,) marry — Instead of thinking to intrude themselves into a situation for which they are generally so unfit. From this command it is evident, that under the gospel second marriages are lawful both to men and women, and that abstaining from them is no mark of superior piety. It is true the apostle, in his first epistle to the Corinthians, advised all who had the gift of continency to remain unmarried; not, however, because celibacy is a more holy state than marriage, but because in the then persecuted state of the church, a single life was more free from trouble and temptation. See 1 Corinthians 7:9, 26, 32-39. Give no occasion to the adversary, &c. — To reproach the gospel on account of the bad behaviour of those who profess it. For some widows have already turned aside after Satan — Who has drawn them from Christ. He means that some of the widows employed by the church as teachers, had, through the temptations of Satan, deserted their station in the church, and, by marrying, incapacitated themselves for continuing in the excellent office they had engaged in. If any man or woman that believeth have poor widows — Nearly related to them; let them relieve them — If they are able; and let not the church be charged — Or burdened, with maintaining them; that it may relieve them that are widows indeed — That have no friends able to support them, and who, if the church did not grant them aid, would be entirely destitute.

15. Some—The apostle has obviously drawn his picture from actual life. Indeed, the when they wax wanton of verse 11 implies that such was the character of the women of the period that it would be the probable course of all alike; and that nothing but marriage or age was likely to keep them in order.

Verse 16. If any man or woman that believeth] If any Christian man or woman have poor widows, which are their relatives, let them relieve them-provide them with the necessaries of life, and not burden the Church with their maintenance, that the funds may be spared for the support of those widows who were employed in its service, teaching children, visiting the sick, &c., &c. For the performing of such offices it is very likely that none but widows were employed; and these were chosen, other things being equal, out of the most indigent of the widows, and therefore called by the apostle, here and in 1 Timothy 5:3, aiv ontwv chrai, widows indeed-widows desolate, without support, and without relatives. See Clarke’s note on “1 Timothy 5:10”.

Verses 14-16. I will therefore that the younger women — Or widows rather, (concerning whom only the apostle is here speaking,) marry — Instead of thinking to intrude themselves into a situation for which they are generally so unfit. From this command it is evident, that under the gospel second marriages are lawful both to men and women, and that abstaining from them is no mark of superior piety. It is true the apostle, in his first epistle to the Corinthians, advised all who had the gift of continency to remain unmarried; not, however, because celibacy is a more holy state than marriage, but because in the then persecuted state of the church, a single life was more free from trouble and temptation. See 1 Corinthians 7:9, 26, 32-39. Give no occasion to the adversary, &c. — To reproach the gospel on account of the bad behaviour of those who profess it. For some widows have already turned aside after Satan — Who has drawn them from Christ. He means that some of the widows employed by the church as teachers, had, through the temptations of Satan, deserted their station in the church, and, by marrying, incapacitated themselves for continuing in the excellent office they had engaged in. If any man or woman that believeth have poor widows — Nearly related to them; let them relieve them — If they are able; and let not the church be charged — Or burdened, with maintaining them; that it may relieve them that are widows indeed — That have no friends able to support them, and who, if the church did not grant them aid, would be entirely destitute.

16. Have widows—Spoken of the younger widows, as verse 8 refers rather to the support of elder widows. Let them—Referring to the any man or woman; that is, the son or daughter, or other relative able to maintain the widow. Widows indeed—Note on verse 3.

b. To elders, their stipend, trial, ordination, and purity, 17-25.

V. 17. Let the elders that rule well-Who approve themselves faithful stewards of all that is committed to their charge.

Be counted worthy of double honour-A more abundant provision, seeing that such will employ it all to the glory of God. As it was the most laborious and disinterested men who were put into these offices, so whatever any one had to bestow, in his life or death, was generally lodged in their hands for the poor. By this means the churchmen became very rich in after ages, but as the design of the donors was something else, there is the highest reason why it should be disposed of according to their pious intent.

Especially those-Of them.

Who labour-Diligently and painfully.

In the word and teaching-In teaching the word.

Verse 17. Let the elders that rule well] Elder is probably here the name of an ecclesiastical officer, similar to what we now term presbyter. See Clarke on “1 Timothy 5:1”. Dr. Macknight has remarked that, “in the first age, the name presbuterov, elder, was given to all who exercised any sacred office in the Church, as is plain from Acts 20:28, where the persons are called episkopoi, bishops, who, Acts 20:17, were called presbuteroi, elders. The same thing appears from Titus 1:5, where those are called elders who, Titus 1:7, are named bishops; and from 1 Timothy 4:14, where, collectively, all who held sacred offices in Lystra are called presbuterion, the presbytery or eldership, and are said to have concurred with St. Paul in setting Timothy apart to the ministry.” Double honour] diplhv timhv. Almost every critic of note allows that timh here signifies reward, stipend, wages. Let him have a double or a larger salary who rules well; and why? Because in the discharge of his office he must be at expense, in proportion to his diligence, in visiting and relieving the sick, in lodging and providing for strangers; in a word, in his being given to hospitality, which was required of every bishop or presbyter.

Especially they who labour in the word and doctrine.] Those who not only preach publicly, but instruct privately, catechize, &c. Some think this refers to distinct ecclesiastical orders; but these technical distinctions were, in my opinion, a work of later times.

Verses 17, 18. Let the elders that rule well — Who approve themselves faithful stewards of all that is committed to their charge; be counted worthy of double honour — A more abundant provision, seeing that such will employ it all to the glory of God. As they were the most laborious and disinterested men who were put into these offices, so, whatever any one had to bestow, in his life or death, was generally lodged in their hands for the poor. By this means the churchmen became very rich in after ages. But as the design of the donors was the general good, there was the highest reason why it should be disposed of according to their pious intent. Especially they who labour — Diligently and painfully; in the word and doctrine — That is, in preaching and teaching. For the Scripture saith, &c. — See on 1 Corinthians 9:9.

Ver. 17. Let the elders that rule well be counted worthy of double honour. That is, the presbyters; some of whom were in the simple ages employed at their labour, and edified the flock on the sabbath, and at other times. Those who laboured in the word and doctrine, were, it would seem, men wholly devoted to the ministry; but the most aged and holy, and best qualified of these were called bishops. Hence the distinction gradually took place between bishop, presbyter or priest, as the sexton and deacon. The “double honour” is thought to refer to the firstborn who had a double portion assigned them by the law: and the elders of Israel or magistrates are called presbyters in the Septuagint. Double honour may therefore imply reverence and maintenance. As they give their whole labour to the church, the church should give them bread in return.

17. Double honour—A double appreciation, or apprisal, showing itself not only in respect, but in means of support. He who expended most time and labour, would need and deserve most remuneration. That compensation is here included is agreed by critics and confirmed by Paul’s reasons assigned in the next verse. Labour in the word and doctrine— This may mean that there were two kinds of elders, namely, ruling elders and preaching elders; or it may simply mean that some were more efficient than others. The former supposes a distinction of office, the latter a difference in the men. The former is not the necessary meaning; and this passage is hardly sufficient to show a twofold office.

V. 18. Deuteronomy 25:4

Verse 18. The Scripture saith, Thou shalt not muzzle the ox] This is a manifest proof that by timh, honour, in the preceding verse, the apostle means salary or wages: “Let the elders that rule well be accounted worthy of double honour,” a larger salary than any of the official widows mentioned before, for “the labourer is worthy of his hire.” The maintenance of every man in the Church should be in proportion to his own labour, and the necessities of his family. He that does no work should have no wages. In the Church of Christ there never can be a sinecure. They who minister at the altar should live by the altar; the ox that treadeth out the corn should not be muzzled; the labourer is worthy of his hire: but the altar should not support him who does not minister at it; if the ox won’t tread out the corn, let him go to the common or be muzzled; if the man will not labour, let him have no hire.

Verses 17, 18. Let the elders that rule well — Who approve themselves faithful stewards of all that is committed to their charge; be counted worthy of double honour — A more abundant provision, seeing that such will employ it all to the glory of God. As they were the most laborious and disinterested men who were put into these offices, so, whatever any one had to bestow, in his life or death, was generally lodged in their hands for the poor. By this means the churchmen became very rich in after ages. But as the design of the donors was the general good, there was the highest reason why it should be disposed of according to their pious intent. Especially they who labour — Diligently and painfully; in the word and doctrine — That is, in preaching and teaching. For the Scripture saith, &c. — See on 1 Corinthians 9:9.

18. Ox that treadeth—Rather, the ox when he treadeth. Deuteronomy 25:14. A precept of humanity to man as well as mercy to the ox, and in its application to the elder a principle, a portion of justice and right. The labourer is worthy—The words are found in Luke 10:7, and seem to be a quotation thence. Yet as it is introduced with the Scripture saith, Alford and others prefer to believe that Paul would not call the gospel of Luke Scripture, and so conclude that it is simply a general proverb adduced both by Jesus and Paul. Wordsworth, however, thinks that as Peter styled Paul’s writings Scriptures, Paul might be supposed so to style Luke’s gospel. We believe that the gospel of Luke was at this time published— was known to Paul; and we see no reason to doubt that the words of Jesus were by him known to be there recorded. It would be no wonder that the apostle should style the recorded words of Christ Scripture. So much for the compensation of elders.

V. 19. Against an elder-Or presbyter.

Do not even receive an accusation, unless by two or three witnesses-By the Mosaic law, a private person might be cited (though not condemned) on the testimony of one witness; but St. Paul forbids an elder to be even cited on such evidence, his reputation being of more importance than that of others.

Verse 19. Against an elder] Be very cautious of receiving evil reports against those whose business it is to preach to others, and correct their vices. Do not consider an elder as guilty of any alleged crime, unless it be proved by two or three witnesses. This the law of Moses required in respect to all. Among the Romans, a plebeian might be condemned on the deposition of one credible witness; but it required two to convict a senator. The reason of this difference is evident: those whose business it is to correct others will usually have many enemies; great caution, therefore, should be used in admitting accusations against such persons.

Verses 19, 20. Against an elder — Or presbyter; do not even receive an accusation — Unless it is offered to be proved by two or three credible witnesses — By the Mosaic law a private person might be cited (though not condemned) on the testimony of one witness. But St. Paul forbids an elder to be even cited on such evidence, his reputation being of more importance than that of others. Them that sin — Namely, openly and scandalously, and are duly convicted; rebuke before all the church, that others also may fear — To commit the like offences.

Ver. 19. Against an elder receive not an accusation, but before two or three witnesses. Because an elder is a character known for probity, and because the world aim their darts at the leaders of the flock. An elder also, in the exercise of discipline, has faults to reprehend; and those under censure will put the fairest show on their baser conduct.

19. Trial of elders. Two or three witnesses—Moses (Deuteronomy 19:15) required that number of witnesses to condemn a man; St. Paul requires that number to even put an elder on trial. The character of the man demanded a double amount of presumption against him.

V. 20. Those-Elders.

That sin-Scandalously, and are duly convicted. Rebuke before all-The church.

Verse 20. Them that sin rebuke before all] That is, before the members of the Church; which was the custom of the Jews in their synagogues. But, if the words refer to the elders alone, then the transgressing elder is to be reproved before his fellows, and be tried by them.

That others also may fear.] This is the grand object of Church censures, to reclaim the transgressors, and to give warning to others.

Verses 19, 20. Against an elder — Or presbyter; do not even receive an accusation — Unless it is offered to be proved by two or three credible witnesses — By the Mosaic law a private person might be cited (though not condemned) on the testimony of one witness. But St. Paul forbids an elder to be even cited on such evidence, his reputation being of more importance than that of others. Them that sin — Namely, openly and scandalously, and are duly convicted; rebuke before all the church, that others also may fear — To commit the like offences.

20. Them of the elders that sin and are proved as sinning by the due witnesses, it is Timothy’s duty to rebuke before all. It is doubtful whether the all refers to the other elders or all the congregation. The obvious antithesis could refer it to the others of the elders.

V. 21. I charge thee before God-Referring to the last judgment, in which we shall stand before God and Christ, with his elect, that is, holy, angels, who are the witnesses of our conversation. The apostle looks through his own labours, and even through time itself, and seems to stand as one already in eternity.

That thou observe these things without prejudging-Passing no sentence till the cause is fully heard.

Or partiality-For or against any one.

Verse 21. I charge thee before God] The apostle would have Timothy to consider that all he did should be done as in the sight of God, the Father of the spirits of all flesh; in the sight of Christ, the Saviour of sinners, who purchased the Church with his own blood; and in the sight of the most holy, approved, and eminent angels, whose office it was to minister to the heirs of salvation. The word eklektoi, elect, applied to the angels here, is supposed to distinguish those who stood, when others fell from their first estate. The former were elect, or approved; the latter reprobate, or disapproved. This is not an unfrequent sense of the word eklektov, elect. Perhaps there is nothing else meant than the angels that are chosen out from among others, by the Lord himself, to be ministering servants to the Church.

Without preferring one before another] cwriv prokrimatov. Without prejudice. Promote no man’s cause; make not up thy mind on any case, till thou hast weighed both sides, and heard both parties, with their respective witnesses; and then act impartially, as the matter may appear to be proved. Do not treat any man, in religious matters, according to the rank he holds in life, or according to any personal attachment thou mayest have for him. Every man should be dealt with in the Church as he will be dealt with at the judgment-seat of Christ. A minister of the Gospel, who, in the exercise of discipline in the Church, is swayed and warped by secular considerations, will be a curse rather than a blessing to the people of God. Accepting the persons of the rich, in ecclesiastical matters, has been a source of corruption in Christianity. With some ministers the show of piety in a rich man goes farther than the soundest Christian experience in the poor. What account can such persons give of their stewardship?

Verse 21. I charge thee before God, &c. — He refers to the last judgment, in which we shall stand before God, and Christ, and his elect — That is, holy, angels — Who are the witnesses of our conversation. The apostle looks through his own labours, and even through time itself, and seems to stand as one already in eternity; that thou observe these things without preferring, &c. — Prokrimatov, prejudging. The word signifies a judgment formed before the matter judged hath been duly examined; doing nothing by partiality — For or against any one; Greek, kata prosklisin, literally, a leaning to one side, through favour arising from private friendship or affection.

Ver. 21. I charge thee before God, and the Lord Jesus Christ, and the elect or holy angels, that thou observe these things. What charge can be more solemn? Men must be sworn, and in the full and open court of heaven, to do the work of the Lord faithfully, and without partiality. They must be like Levi, who knew not his father or his mother, when the rebels came not to worship at the sound of the trumpet. Ministers are sworn and charged before Jehovah’s presence, for in his presence they must finally be judged.

21. Elect angels—Clearly in contrast from the reprobate angels; equivalent, therefore, to holy angels. Without preferring—Rather, without pre-judgment, or prejudice against either one. Partiality— Prejudgment in favour of either one.

V. 22. Lay hands suddenly on no man-That is, appoint no man to church offices without full trial and examination; else thou wilt be accessary to, and accountable for, his misbehaviour in his office. Keep thy self pure-From the blood of all men.

Verse 22. Lay hands suddenly on no man] Do not hastily appoint any person to the sacred ministry: let the person be well proved before he receives the imposition of hands. Some understand this of laying hands on the sick.

Neither be partaker of other men’s sins] It is a sin for any improper person to thrust himself into the sacred office; and he partakes of that sin who introduces, helps him forward, or sanctions him in it. O, what an account will rash, undiscerning, and prejudiced bishops, presbyters, and others, have to render to God for their ordinations! Their laying rash or careless hands “on skulls that cannot teach, and will not learn;” while probably they refuse inducting others well qualified for the Christian ministry.

Keep thyself pure.] From this and every other evil.

Verses 22-25. Lay hands suddenly — And rashly; on no man — That is, appoint no man to church offices without full trial and examination: otherwise thou wilt be accessary to, and accountable for, his mis-behaviour in his office. Neither be partaker of other men’s sins — As thou wilt certainly make thyself, if thou be the means of bringing those into the ministry whom thou mightest have discovered to be unfit for that office. Keep thyself pure — Free from all such blameworthy practices, and from the blood of all men. Some men’s sins are open — Or manifest; beforehand — Before any strict inquiry be made; going before to judgment — Leading a person immediately to judge them unworthy of any spiritual office; and some men they — Their sins; follow after inquiry has been made — Or are not discovered perhaps till after their ordination. For which reason no one ought to be appointed to sacred offices hastily. Likewise the good works — And good qualities; of some are manifest beforehand — Before any particular inquiry be made; they are evident to all. Such therefore may he admitted to sacred offices without much examination; and they — Those good works and good qualities; that are otherwise — That remain concealed under the veils that humility spreads over them; cannot be entirely hid long — From thy knowledge, and must recommend such silent and reserved Christians both to thy esteem, and that of those who are intimately acquainted with them.

Ver. 22. Lay hands suddenly on no man. Time must be allowed to give proof that candidates for the ministry possess the proper spirit and qualifications for their work.

Neither be partaker of other men’s sins, by ordaining novices, or incompetent persons, for the work of the Lord. A young man once came to bishop Horsley for orders, dressed as a gentleman for the chase. What news, young man, said the bishop, from Newmarket? My lord, said he, I have not been at Newmarket. I came to be ordained. Do you think, said the bishop, that I would ordain a horse-jockey? His ordination was of course postponed.

The ministerial charge is a very serious one; the aged Eli lost his life by being partaker of the sins of his sons. All sinners must, after milder means have failed, be put back from the holy communion, lest we should have no real christian church. In the letters addressed to the seven churches in the province of Asia, all the sins of the flock are laid on the pastors’ shoulders, and nearly the whole tribe of Benjamin was cut off for covering the sins of the sons of Belial. Surely our own sins are enow to make us tremble before the great and awful tribunal.

22. Of care in ordination. Suddenly—Without full investigation into the fitness of the candidate. Partaker… sins—By introducing unworthy men into the sacred ministry, for whose sins thou wouldst be responsible. Keep thyself pure—And so wilt thou secure a pure ministry and ministration in the Church, both by proper selection and spotless example.

Verse 23. Drink no longer water, but use a little wine] The whole of this verse seems, to several learned critics and divines, strangely inserted in this place; it might have been, according to them, a note which the apostle inserted in the margin of his letter, on recollecting the precarious state of Timothy’s health, and his great abstemiousness and self-denial. I believe the verse to be in its proper place; and, for reasons which I shall adduce, not less necessary than the directions which precede and follow it. But it may be necessary to inquire a little into the reasons of the advice itself. The priests under the Mosaic law, while performing sacred rites, were forbidden to drink wine: Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever through your generations; Leviticus 10:9; Ezekiel 44:21. It was the same with the Egyptian priests. It was forbidden also among the Romans, and particularly to women and young persons. PLATO, Deuteronomy Legibus, lib. ii., edit. Bip., vol. viii., page 86, speaks thus: arJ ou nomoqethsomen, prwton men, touv paidav mecriv etwn oktwkaideka toparapan oinou mh geuestaiÈ-meta de touto, oinou men dh geuesqai tou metriou, mecri triakonta etwn. -tettarakonta de epibainonta etwn, en toiv xussitioiv

euwchqenta, k. t. l. “Shall we not ordain by law, in the first place, that boys shall not, on any account, taste wine till they are eighteen years old? In the next place, we should inform them that wine is to be used moderately till they are thirty years old. But when they have attained the fortieth year, then they may attend feasts; for Bacchus has bestowed wine upon men as a remedy against the austerity of old age, thv tou ghrwv austhrothtov edwrhsato ton oiuon farmakon, wstJ anhban hmav, kai dusqumiav lhqhn gignesqai, malakwteron ek sklhroterou to thv yuchv hqov, kaqaper eiv pur sidhron enteqenta, gignomenon. that through this we might acquire a second youth, forget sorrow, and the manners of the mind be rendered softer, as iron is softened by the action of the fire.” But wine, according to the assertions of some, was given to men as a punishment, that they might be rendered insane: oJ de nun legomenov ufJ hmwn, farmakon epi tounantion fhsin aidouv men yuchv

kthsewv eneka dedosqai, swmatov de ugieiav te kai iscuov. page

100. “But we have now said that it is, on the contrary, medicine; and was given that the soul might acquire modesty, and the body health and vigour.”

From Athenæus we learn that the Greeks often mingled their wine with water; sometimes one part of wine to two of water; three parts of water to one of wine; and at other times three parts of water to two of wine. See his Deipnosophistæ, lib. ix. “Among the Locrians, if any one was found to have drunk unmixed wine, unless prescribed by a physician, he was punished with death; the laws of Zaleucus so requiring. And among the Romans, no servant, nor free woman, oute twn eleuqerwn oi efhboi mecri triakonta etwn, nor youths of quality, drank any wine till they were thirty years of age.” Deipnosoph., lib. x. c. 7, p. 429. And it was a maxim among all, that continued water-drinking injured the stomach. Thus Libanius, Epist. 1578. peptwke kai hmin o stomacov taiv sunecesin udroposiaiv. “Our stomach is weakened by continual water-drinking.” From 1 Timothy 4:12, we learn that Timothy was a young man; but as among the Greeks and Roman the state of youth or adolescence was extended to thirty years, and no respectable young men were permitted to drink wine before that time; allowing that Timothy was about twenty when Paul had him circumcised, which was, according to Calmet, in the year of our Lord 51, and that this epistle was written about A. D. 64 or 65, then Timothy must have been about thirty-five when he received this epistle; and as that was on the borders of adolescence, and as the Scripture generally calls that youth that is not old age, Timothy might be treated as a young man by St. Paul, as in the above text, and might still feel himself under the custom of his country relative to drinking wine, (for his father was a Greek, Acts 16:1,) and, through the influence of his Christian profession, still continue to abstain from wine, drinking water only; which must have been very prejudicial to him, his weak state of health considered, the delicacy of his stomach, and the excess of his ecclesiastical labours. As Timothy’s life was of great consequence to the Church of God at Ephesus, it was not unworthy of the Spirit of God to give the direction in the text, and to mingle it immediately with what some have called more solemn and important advice. 1. It was necessary that the work should be done in the Church at Ephesus which the apostle appointed to Timothy. 2. There was no person at Ephesus fit to do this work but Timothy. 3. Timothy could not continue to do it if he followed his present mode of abstemiousness. 4. It was necessary, therefore, that he should receive direction from Divine authority relative to the preservation of his life, and consequently the continuation of his usefulness, as it is not likely that a minor authority would have weighed with him.

Verses 22-25. Lay hands suddenly — And rashly; on no man — That is, appoint no man to church offices without full trial and examination: otherwise thou wilt be accessary to, and accountable for, his mis-behaviour in his office. Neither be partaker of other men’s sins — As thou wilt certainly make thyself, if thou be the means of bringing those into the ministry whom thou mightest have discovered to be unfit for that office. Keep thyself pure — Free from all such blameworthy practices, and from the blood of all men. Some men’s sins are open — Or manifest; beforehand — Before any strict inquiry be made; going before to judgment — Leading a person immediately to judge them unworthy of any spiritual office; and some men they — Their sins; follow after inquiry has been made — Or are not discovered perhaps till after their ordination. For which reason no one ought to be appointed to sacred offices hastily. Likewise the good works — And good qualities; of some are manifest beforehand — Before any particular inquiry be made; they are evident to all. Such therefore may he admitted to sacred offices without much examination; and they — Those good works and good qualities; that are otherwise — That remain concealed under the veils that humility spreads over them; cannot be entirely hid long — From thy knowledge, and must recommend such silent and reserved Christians both to thy esteem, and that of those who are intimately acquainted with them.

23. There is no connexion in language between this and the previous verse, but we may imagine one in Paul’s mind. He bids Timothy keep himself pure, and then there arises the image in his mind of the actually pure character of Timothy; his persistent abstinence, for instance, from wine, which is, indeed, injuring his health and so is overdone. Drink no… water—Rather, Be no longer a water drinker, that is, exclusively. From these words it is clear that, 1. Timothy was totally abstinent from all that could intoxicate; 2. It took an apostle’s authority to induce him to cease abstinence; and, 3. St. Paul authorized the use of alcohol only as medicine.

V. 24. Some men's sins are manifest beforehand-Before any strict inquiry be made.

Going before to judgment-So that you may immediately judge them unworthy of any spiritual office.

And some they-Their sins.

Follow after-More covertly.

Verse 24. Some men’s sins are open beforehand] In appointing men to sacred offices in the Church, among the candidates Timothy would find, 1. Some of whom he knew nothing, but only that they professed Christianity; let such be tried before they are appointed. 2. Some of whose faith and piety he had the fullest knowledge, and whose usefulness in the Church was well known. 3. Some whose lives were not at all or but partially reformed, who were still unchanged in their hearts, and unholy in their lives. The sins of these latter were known to all; they go before to judgment; with them he could have no difficulty. With the first class he must have more difficulty; there might have been hypocrites among them, whose sins could not be known till after they were brought into the sacred office. The characters of all should be fully investigated. The sins of some, before this investigation, might be so manifest as to lead at once eiv krisin to condemnation. The sins of others might be found out after, or in consequence of, this investigation; and those that were otherwise could not be long hid from his knowledge, or the knowledge of the Church. On all these accounts the exhortation is necessary: Lay hands suddenly on no man.

Verses 22-25. Lay hands suddenly — And rashly; on no man — That is, appoint no man to church offices without full trial and examination: otherwise thou wilt be accessary to, and accountable for, his mis-behaviour in his office. Neither be partaker of other men’s sins — As thou wilt certainly make thyself, if thou be the means of bringing those into the ministry whom thou mightest have discovered to be unfit for that office. Keep thyself pure — Free from all such blameworthy practices, and from the blood of all men. Some men’s sins are open — Or manifest; beforehand — Before any strict inquiry be made; going before to judgment — Leading a person immediately to judge them unworthy of any spiritual office; and some men they — Their sins; follow after inquiry has been made — Or are not discovered perhaps till after their ordination. For which reason no one ought to be appointed to sacred offices hastily. Likewise the good works — And good qualities; of some are manifest beforehand — Before any particular inquiry be made; they are evident to all. Such therefore may he admitted to sacred offices without much examination; and they — Those good works and good qualities; that are otherwise — That remain concealed under the veils that humility spreads over them; cannot be entirely hid long — From thy knowledge, and must recommend such silent and reserved Christians both to thy esteem, and that of those who are intimately acquainted with them.

24. Some men’s sins—Refers back to other men’s sins. Yet verse 23 is no parenthesis, being a continuation of the subject of keeping pure, that is, from other men’s sins, in promoting them to responsible positions. How shall Timothy find other men’s sins in Church judicature? Some men’s sins will appear open, that is, clear and evident; their antecedents will like witnesses, go beforehand to the ecclesiastical trial and judgment, and convict them. Some men, however, the antecedents do not convict; but they, the sins, with their evidence, will follow after the arraignment, and bring conviction by the proof adduced.

V. 25. They that are otherwise-Not so manifest. Cannot be long hid-From thy knowledge. On this account, also, be not hasty in laying on of hands.

Verse 25. Likewise also the good works of some] Though those who are very holy and very useful in the Church cannot be unknown, yet there are others not less holy who need to be brought forward; who do much good in private; and their character and good works are not fully known till after diligent inquiry. These are they who do not let their left hand know what their right doeth.

1. AFTER so long and minute an examination of the subjects in this chapter, little remains to be said in the way of farther and more satisfactory explanation. The whole account concerning the widows, who they were, and what their provision, and what their occupation, and how supported, are to me questions of considerable difficulty. In the notes I have given the best account of the different subjects in my power. If the reader be satisfied and edified, I have gained my end.

2. On the subject of the imposition of hands, or what is vulgarly but improperly called ordination, I have not said much here, having given my views of the subject elsewhere in these notes. See Clarke on “1 Timothy 3:1”, &c. I must again state my conviction that what is said on this subject in this chapter, and indeed in the epistle, is rather to be understood prophetically; and to have been intended for a much lower age of the Christian Church. That any person should, from impure or secular motives, desire to be appointed to the ministerial office at such a time, when poverty and persecution were the least they would reasonably expect, to me seems altogether inexplicable. But that many, after the Church got accredited and established, and an ample revenue appointed for its ministers by emperors and kings, should wish to get into the priesthood for its emoluments, is a melancholy truth, which every year’s experience testifies. To those who have the authority from the state to appoint ministers for the Church, this chapter reads a solemn and awful lesson. And not to them only, but to all who have the appointment of ministers or preachers in every sect and party. How few are there who would kindle a fire on God’s altar were there not secular emoluments attending it! I am afraid the Scottish poet spoke the truth who said:— “‘Tis gow’d maks sogers feight the fiercer,

Without it, preaching wad be scarcer.”

Gold or money is the primum mobile through every department of life. Proh dolor!

I TIMOTHY

Verses 22-25. Lay hands suddenly — And rashly; on no man — That is, appoint no man to church offices without full trial and examination: otherwise thou wilt be accessary to, and accountable for, his mis-behaviour in his office. Neither be partaker of other men’s sins — As thou wilt certainly make thyself, if thou be the means of bringing those into the ministry whom thou mightest have discovered to be unfit for that office. Keep thyself pure — Free from all such blameworthy practices, and from the blood of all men. Some men’s sins are open — Or manifest; beforehand — Before any strict inquiry be made; going before to judgment — Leading a person immediately to judge them unworthy of any spiritual office; and some men they — Their sins; follow after inquiry has been made — Or are not discovered perhaps till after their ordination. For which reason no one ought to be appointed to sacred offices hastily. Likewise the good works — And good qualities; of some are manifest beforehand — Before any particular inquiry be made; they are evident to all. Such therefore may he admitted to sacred offices without much examination; and they — Those good works and good qualities; that are otherwise — That remain concealed under the veils that humility spreads over them; cannot be entirely hid long — From thy knowledge, and must recommend such silent and reserved Christians both to thy esteem, and that of those who are intimately acquainted with them.

25. Also the good works—Which are the well-known antecedents of some, are manifest beforehand; so that the trial will be only matter of form. The characters of the men refute the charges. They, the good deeds, that are otherwise than previously manifest, cannot be hid; they will come out at last.