1 Timothy 5

13. withal--"at the same time, moreover."
learn--usually in a good sense. But these women's "learning" is idleness, trifling, and busybodies' tattle.
wandering--Greek, "going about."
from house to house--of the members of the Church ( 2 Timothy 3:6 ). "They carry the affairs of this house to that, and of that to this; they tell the affairs of all to all" [THEOPHYLACT].
tattlers--literally "trifling talkers." In 3 John 1:10 , translated "prating."
busybodies--mischievously busy; inconsiderately curious ( 2 Thessalonians 3:11 ). Acts 19:19 , "curious," the same Gree k. Curiosity usually springs from idleness, which is itself the mother of garrulity [CALVIN].
speaking--not merely "saying." The subject-matter, as well as the form, is involved in the Greek word [ALFORD].
which they ought not--( Titus 1:11 ).

14. younger women--rather, as ellipsis ought to be supplied, "the younger widows," namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses ( 1 Timothy 5:9 ). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. ( 1 Timothy 5:11-13 ). The precept here that they should marry again is not inconsistent with 1 Corinthians 7:40 ; for the circumstances of the two cases were distinct (compare 1 Corinthians 7:26 ). Here remarriage is recommended as an antidote to sexual passion, idleness, and the other evils noted in 1 Timothy 5:11-13 . Of course, where there was no tendency to these evils, marriage again would not be so requisite; Paul speaks of what is generally desirable, and supposing there should be danger of such evils, as was likely. "He does not impose a law, but points out a remedy, to younger widows" [CHRYSOSTOM].
bear children--( 1 Timothy 2:15 ); thus gaining one of the qualifications ( 1 Timothy 5:10 ) for being afterwards a presbyteress widow, should Providence so ordain it.
guide--Greek, "rule the house" in the woman's due place; not usurping authority over the man ( 1 Timothy 2:12 ).
give none occasion--literally, "starting-point": handle of reproach through the loose conduct of nominal Christians.
the adversary--of Christianity, Jew or Gentile. Philippians 1:28 , Titus 2:8 , "He that is of the contrary part." Not Satan, who is introduced in a different relation ( 1 Timothy 5:15 ).
to speak reproachfully--literally, "for the sake of reproach" ( 1 Timothy 3:7 , 6:1 , Titus 2:5 Titus 2:10 ). If the handle were given, the adversary would use it for the sake of reproach. The adversary is eager to exaggerate the faults of a few, and to lay the blame on the whole Church and its doctrines [BENGEL].

15. For--For in the case of some this result has already ensued; "Some (widows) are already turned aside after Satan," the seducer (not by falling away from the faith in general, but) by such errors as are stigmatized in 1 Timothy 5:11-13 , sexual passion, idleness, &c., and so have given occasion of reproach ( 1 Timothy 5:14 ). "Satan finds some mischief still for the idle hands to do."

16. If any . . . have widows--of his family, however related to him. Most of the oldest manuscripts and versions omit "man or," and read, "If any woman that believeth." But the Received text seems preferable. If, however, the weightiest authorities are to prevail, the sense will be: He was speaking of younger widows; He now says, If any believing young widow have widows related to her needing support, let her relieve them, thereby casing the Church of the burden, 1 Timothy 5:3 1 Timothy 5:4 (there it was the children and grandchildren; here it is the young widow, who, in order to avoid the evils of idleness and wantonness, the result of idleness, 1 Timothy 5:11 1 Timothy 5:13 , Ezekiel 16:49 , is to be diligent in good works, such as "relieving the afflicted," 1 Timothy 5:10 , thus qualifying herself for being afterwards a widow-presbyteress).
let them--rather as Greek, "let him," or "her"; "let such a one" ( 1 Timothy 5:10 ).
be charged--literally, "be burdened" with their support.
widows indeed--really helpless and friendless ( 1 Timothy 5:3 1 Timothy 5:4 ).

17. The transition from the widow presbyteresses ( 1 Timothy 5:9 ) to the presbyters here, is natural.
rule well--literally, "preside well," with wisdom, ability, and loving faithfulness, over the flock assigned to them.
be counted worthy of double honour--that is, the honor which is expressed by gifts ( 1 Timothy 5:3 1 Timothy 5:18 ) and otherwise. If a presbyter as such, in virtue of his office, is already worthy of honor, he who rules well is doubly so [WIESINGER] ( 1 Corinthians 9:14 , Galatians 6:6 , 1 Thessalonians 5:12 ). Not literally that a presbyter who rules well should get double the salary of one who does not rule well [ALFORD], or of a presbyteress widow, or of the deacons [CHRYSOSTOM]. "Double" is used for large in general ( Revelation 18:6 ).
specially they who labour in the word and doctrine--Greek, "teaching"; preaching of the word, and instruction, catechetical or otherwise. This implies that of the ruling presbyters there were two kinds, those who labored in the word and teaching, and those who did not. Lay presbyters, so called merely because of their age, have no place here; for both classes mentioned here alike are ruling presbyters. A college of presbyters is implied as existing in each large congregation. As in 1 Timothy 3:1-16 their qualifications are spoken of, so here the acknowledgments due to them for their services.

18. the scripture--( Deuteronomy 25:4 ; quoted before in 1 Corinthians 9:9 ).
the ox that treadeth out--Greek, An ox while treading.
The labourer is worthy of his reward--or "hire"; quoted from Luke 10:7 , whereas Matthew 10:10 has "his meat," or "food." If Paul extends the phrase, "Scripture saith," to this second clause, as well as to the first, he will be hereby recognizing the Gospel of Luke, his own helper (whence appears the undesigned appositeness of the quotation), as inspired Scripture. This I think the correct view. The Gospel according to Luke was probably in circulation then about eight or nine years. However, it is possible "Scripture saith" applies only to the passage quoted from Deuteronomy 25:4 ; and then his quotation will be that of a common proverb, quoted also by the Lord, which commends itself to the approval of all, and is approved by the Lord and His apostle.

19. Against an elder--a presbyter of the Church.
receive not--"entertain not" [ALFORD].
but before two or three witnesses--A judicial conviction was not permitted in Deuteronomy 17:6 , 19:15 , except on the testimony of at least two or three witnesses (compare Matthew 18:16 , John 8:17 , 2 Corinthians 13:1 , 1 John 5:6 1 John 5:7 ). But Timothy's entertaining an accusation against anyone is a different case, where the object was not judicially to punish, but to admonish: here he might ordinarily entertain it without the need of two or three witnesses; but not in the case of an elder, since the more earnest an elder was to convince gainsayers ( Titus 1:9 ), the more exposed would he be to vexatious and false accusations. How important then was it that Timothy should not, without strong testimony, entertain a charge against presbyters, who should, in order to be efficient, be "blameless" ( 1 Timothy 3:2 , Titus 1:6 ). 1 Timothy 5:21 1 Timothy 5:24 imply that Timothy had the power of judging in the Church. Doubtless he would not condemn any save on the testimony of two or three witnesses, but in ordinary cases he would cite them, as the law of Moses also allowed, though there were only one witness. But in the case of elders, he would require two or three witnesses before even citing them; for their character for innocence stands higher, and they are exposed to envy and calumny more than others "Receive" does not, as ALFORD thinks, include both citation and conviction, but means only the former.

20. Them that sin--whether presbyters or laymen.
rebuke before all--publicly before the Church ( Matthew 18:15-17 , 1 Corinthians 5:9-13 , Ephesians 5:11 ). Not until this "rebuke" was disregarded was the offender to be excommunicated.
others . . . fear--that other members of the Church may have a wholesome fear of offending ( Deuteronomy 13:11 , Acts 5:11 ).

21. I charge thee--rather as Greek, "I adjure thee"; so it ought to be translated ( 2 Timothy 4:1 ).
before--"in the presence of God."
Lord--omitted in the oldest manuscripts God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment, in which God shall be revealed, and Christ seen face to face with His angels
elect angels--an epithet of reverence. The objects of divine electing love ( 1 Peter 2:6 ). Not only "elect" (according to the everlasting purpose of God) in contradistinction to the reprobate angels ( 2 Peter 2:4 ), but also to mark the excellence of the angels in general (as God's chosen ministers, "holy angels," "angels of light"), and so to give more solemnity to their testimony [CALVIN] aS witnesses to Paul's adjuration. Angels take part by action and sympathy in the affairs of the earth ( Luke 15:10 , 1 Corinthians 4:9 ).
these things--the injunctions, 1 Timothy 5:19 1 Timothy 5:20 .
without preferring one before another--rather as Greek, "prejudice"; "judging before" hearing all the facts of a case. There ought to be judgment, but not prejudging. Compare "suddenly," 1 Timothy 5:22 , also 1 Timothy 5:24 .
partiality--in favor of a man, as "prejudice" is bias against a man. Some of the oldest manuscripts read, "in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favor the more probable reading in English Version.

22. Lay hands--that is, ordain ( 1 Timothy 4:14 , 2 Timothy 1:6 , Titus 1:5 ). The connection is with 1 Timothy 5:19 . The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to 1 Timothy 5:19 , as next clause, "neither be partaker of other men's sins," refers to 1 Timothy 5:20 . ELLICOTT and WIESINGER understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been "rebuked" ( 1 Timothy 5:20 ) and then excommunicated ( Matthew 18:17 ); 1 Timothy 5:20 favors this. But as in 1 Timothy 4:14 , and Acts 6:6 , 13:3 , 2 Timothy 1:6 , the laying on of hands is used of ordination (compare however as to confirmation, Acts 8:17 ), it seems better to take it so here.
suddenly--hastily: 1 Timothy 5:24 1 Timothy 5:25 show that waiting for a time is salutary.
neither be partaker of other men's sins--by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in 1 Timothy 5:19 1 Timothy 5:20 . Be not a partaker in other men's sins by not "rebuking them that sin before all," as well as those that are candidates for the presbytery, as also all "that sin."
keep thyself pure--"thyself' is emphatic. "Keep THYSELF" clear of participation in OTHER men's sin by not failing to rebuke them that sin ( 1 Timothy 5:20 ). Thus the transition is easy to 1 Timothy 5:23 , which is concerning Timothy personally; compare also 1 Timothy 5:24 .

23. no longer--as a habit. This injunction to drink wine occasionally is a modification of the preceding "keep thyself pure." The presbyter and deacon were enjoined to be "not given to wine" ( 1 Timothy 3:3 1 Timothy 3:8 ). Timothy seems to have had a tendency to undue ascetical strictness on this point (compare Note, Nazarene vow, Numbers 6:1-4 ; John the Baptist, Luke 1:15 Ro 14 Luke 1:15 Ro 14 ). Paul therefore modifies the preceding words, "keep thyself pure," virtually saying, "Not that I mean to enjoin that kind of purity which consists in asceticism, nay, be no longer a water-drinker," that is, no longer drink only water, but use a little wine, as much as is needed for thy health. So ELLICOTT and WIESINGER. ALFORD thus: Timothy was of a feeble frame and prone to timidity in his duties as overseer where vigorous action was needed; hence Paul exhorts him to take all proper means to raise his bodily condition above these infirmities. God hereby commands believers to use all due means for preserving health, and condemns by anticipation the human traditions which among various sects have denied the use of wine to the faithful.

24. Two kinds of sins are specified: those palpably manifest (so the Greek for "open beforehand" ought to be translated; so in Hebrews 7:14 , it is translated "evident"; literally, "before" the eyes, that is, notorious), further explained as "going before to judgment"; and those which follow after the men ("some men they, that is, their sins, follow after"), namely, not going beforehand, loudly accusing, but hidden till they come to the judgment: so 1 Timothy 5:25 , the good works are of two classes: those palpably manifest (translate so, instead of "manifest beforehand") and "those that are otherwise," that is, not palpably manifest. Both alike "cannot be hid"; the former class in the case of bad and good are manifest already; the latter class in the case of both are not manifest now, but shall be so at the final judgment.
going before to judgment--as heralds; crying sins which accuse their perpetrator. The connection seems to me this: He had enjoined Timothy, 1 Timothy 5:20 , "Rebuke them that sin before all": and in 1 Timothy 5:22 , "Neither be partaker of other men's sins," by ordaining ungodly men; having then by a digression at the clause, "keep thyself pure," guarded against an ascetical error of Timothy in fancying purity consisted in asceticism, and having exhorted him to use wine for strengthening him in his work, he returns to the subject of his being vigorous as an overseer in rebuking sin, whether in presbyters or people, and in avoiding participation in men's sins by ordaining ungodly candidates. He says, therefore, there are two classes of sins, as there are two classes of good works: those palpably manifest, and those not so; the former are those on which thou shouldest act decidedly at once when called on, whether to rebuke in general, or to ordain ministers in particular; as to the latter, the final judgment alone can decide; however hidden now they "cannot be hid" then. This could only be said of the final judgment ( 1 Corinthians 4:5 ; therefore, ALFORD'S reference of this verse to Timothy's judgment in choosing elders must be wrong); all judgments before then are fallible. Thus he implies that Timothy can only be responsible if he connive at manifest, or evident sins; not that those that are otherwise shall escape judgment at last: just as in the case of good works, he can only be responsible for taking into account in his judgments those which are patent to all, not those secret good works which nevertheless will not remain hidden at the final judgment.