Bible Commentaries
1 Timothy 5

Verses 1-2

Do not rebuke an older man harshly, but exhort him as if he were your father. Treat younger men as brothers, older women as mothers, and younger women as sisters, with absolute purity. 1 Timothy 5:1-2

There are few places in scripture where true Christianity shines brighter than in this passage. Here we see the gentleness and tenderness of human relationships as they were meant to be in the church, even in those stressful and anxious moments of life. First of all, an older man is to be treated with great respect, like a person would treat his own father. Our Christianized western world has much to learn from societies in Africa and Asia where the elderly are highly honored. I remember a young couple from the Far East who came on several occasions to visit my wife and myself while we lived in Israel. They insisted on calling us "uncle" and "aunt," despite our many appeals that they should address us by our first names. Respect for the elderly was so deeply engrained in their culture, that they simply could not bring themselves to follow our instructions regarding this.

The Greek term presbutero used here is often a technical term for the church leader. However, it is thought that in this case it is used more as a designation of age, of someone who is elderly with a long and respected standing in the church.^(F1) The Bible is replete with instructions that such men were to be highly respected. In Leviticus 19:32, we are told to "Stand up in the presence of the aged, show respect for the elderly and revere your God..." We see this deep respect reflected in the fifth commandment of Exodus 20:12, as well as several other places (cf. Proverbs 16:31; 20:20; 30:17).

There are times when older people have to be rebuked for the sake of the church, but we must be extremely careful how this is done. The Greek word for "rebuke" used here speaks of a harsh rebuke (epiplesso). It has the meanings, "to strike, beat upon, chastise with words, or treat harshly."^(F2) Obviously, such treatment would likely crush or greatly discourage an elderly person. Calvin says of rebuke in general, "Correction is a medicine, which has always some bitterness, and consequently is disagreeable…the vinegar must always be mingled with oil, but with this difference, that reverence should always be shown to older persons, and equals should be treated with brotherly gentleness."^(F3)

Barclay tells of the famous missionary teacher, Florence Allshorn. He says that when she served as the principal of a woman's college, she didn't hesitate to rebuke her students. She promptly did this when the need arose, but she did so with her arm around them.^(F4)

We see here that the church should behave as the loving family of God. Younger men were to be treated as brothers, while older women were to be treated tenderly as mothers, and younger women as sisters. Paul notes that special care should be taken with younger women. They should be treated with "absolute purity." Many are the men of God whose ministries have been destroyed because they did not carefully heed this instruction. No doubt, most of these failed to pay attention to Job's advice as well, by forgetting to make a covenant with their eyes (Job 31:1).

It has been long reported that the famous evangelist Billy Graham had a rule to never be alone in a room with a woman who was not his wife. The famous pastor, Rick Warren, has adopted the same rule. Even the popular Christian actor, Kirk Cameron, has a rule that he will not kiss a woman on scene who is not his wife.^(F5) I think here of my former pastor's wisdom in requiring a window to be placed in every office door of the church. Barnes remarks about wrong relationships that often spring up with young women saying, "A youthful minister who fails here, can never recover the perfect purity of an unsullied reputation, and never in subsequent life be wholly free from suspicion."^(F6)

Verses 3-8

PROPER TREATMENT OF WIDOWS

Give proper recognition to those widows who are really in need. 1 Timothy 5:3

It is obvious that this chapter has a lot to say about widows. They are important to God, as we see in many other scriptures (Deuteronomy 10:18; 14:29; 24:17; Psalm 68:5; Isaiah 1:17; Malachi 3:5). In the gospels we note that Jesus also cared for the widows. He had compassion on the widow of Nain and restored her only son to life. He commended the widow who badgered the unjust judge until he responded to her need. He condemned the scribes who devoured widow's houses in their greed. With almost his last breath, he commended his widowed mother to the Apostle John's care.^(F7)

The early church also expressed great concern for its widows. We see this concern manifested in Acts 6:1-6, where seven deacons were appointed to oversee food distribution to needy widows. Obviously, the fine tradition of caring for needy widows and the elderly was inherited directly from the Jews.^(F8) This recognition or honoring (Gk. timao) conveys not only the idea of respect but also the idea of material support.^(F9)

"But if a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God" (5:4). So often, the Bible takes a "common sense" approach to the problems of life. It is only common sense that families should first of all take care of their own needs before the church should be burdened. Paul will later say (5:8) that those who do not care for their immediate families have denied the faith.

We should note that even ancient pagan populations were careful to support widows and the elderly. It was established in Greek law from the time of Solon that children were morally and legally bound to support their parents. Aristotle felt that the children themselves must starve rather than allow their parents to do so.^(F10)

In our western nuclear families we have all but lost the tradition of caring for the extended family and we commonly expect the state or various retirement programs to care for our needy. This is both an unbiblical and, in the last analysis, an unworkable plan. According to the Bible, we believers have a debt to our parents which really cannot be repaid. They brought us into the world and nurtured us when we were young and helpless. We are thus commanded to honor them (Exodus 20:12). The Bible does not set time limits or conditions on this honor and respect. We cannot just honor them until we are age 21 or at some other convenient point in life. We cannot just honor them if they treat us to our liking. We must honor them at all times, when they are old and feeble and even when it becomes a great burden to us.

This responsibility not only pertains to children but also to grandchildren (Gk. ekgona). Stedman notes how we have impoverished ourselves in interrelationships between generations by our modern and postmodern practices of shuttling our elderly of to the rest homes. He notes how God now seems to be forcing us through economic means to once more live together and enjoy one another. Such an arrangement of generations happily living together was pictured so well in the successful and long-running TV series The Waltons.^(F11) In such arrangements children receive wisdom from the older generation.

"The widow who is really in need and left all alone puts her hope in God and continues night and day to pray and to ask God for help" (5:5). At the outset of verse 3 Paul informs us that his concern is with widows who are really widows. The word for "really in need" here is the Greek memonomene and it has the meaning of being "all alone." Such a widow has no one left to care for her and has cast her hope on God.^(F12) Her situation reminds us so much of the blessed widow Anna (Luke 2:36-37), who from her husband's early death had served the Lord with fasting, prayer and watchfulness in the House of God.

Wiersbe, from his long experience, mentions how such widows are spiritual powerhouses.^(F13) From my own experience in Israel I can attest to this. Many godly Christian widows have chosen to make their homes in Israel. Several of these women are powerful prayer warriors and in my work I always tried to keep these holy women praying for me and not against me.

Paul adds, "But the widow who lives for pleasure is dead even while she lives" (5:6). Wuest remarks that the literal Greek reads here, "living, having died, with the present result that she is dead."^(F14) Commentators feel that the Greek word spatalaō (pleasure) does not speak so much of criminal pleasures but rather an indulgent, luxurious and pampered life style. The early church father Jerome says of such living, "It is a violation of nature to revel in pleasure…The bodily senses are like horses madly racing, but the soul like a charioteer holds the reins. And as the horses without a driver go at breakneck speed, so the body, if it be not governed by the reasonable soul, rushes to its own destruction."^(F15)

"Give the people these instructions, so that no one may be open to blame. Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever" (5:7-8). Here Paul lays down a very bold and challenging teaching, but it is not just a principle of faith – it is a principle of the natural world around us. When we fail at this point we become worse than the unbelievers around us who practice it. Again, the pagan philosophers well knew this law and demanded it be kept. Barnes says, "Few things were inculcated more constantly by pagan moralists than this duty."^(F16) He mentions Tacitus, Cicero, Apuleius, Plutarch, Homer, Virgil as among those who all supported this doctrine.

Verses 9-10

THE ORDER OF OLDER WIDOWS

No widow may be put on the list of widows unless she is over sixty, has been faithful to her husband, and is well known for her good deeds, such as bringing up children, showing hospitality, washing the feet of the Lord's people, helping those in trouble and devoting herself to all kinds of good deeds. 1 Timothy 5:9-10

It is clear in these verses that there were lists and orders of women in the early church. Paul has already spoken of needy women and the necessary ministry to these. In the ancient world, women were at a great disadvantage, whether they were widowed or merely unmarried. Barclay says, "It was next to impossible for a single or a widow woman to earn her living honestly. There was practically no trade or profession open to her. The result was inevitable; she was almost driven to prostitution in order to live. The Christian woman, therefore, had either to marry or to dedicate her life completely to the service of the church; there was no half-way house."^(F17) Here the church could step into an otherwise cruel world and help needy women.

In addition to helping women in general, we see in these verses that there was a particular class of women basically underwritten by the church. Each of these holy women was required to be over sixty years of age, to be married only once or, a "one man woman" as the Greek implies, known for good deeds, bringing up children, being hospitable, and helping those in trouble. No doubt, the age of sixty was chosen since this was a point when women would likely no longer be able to support themselves.^(F18) They would also have much less interest in contracting a second marriage, since sixty was considered to be quite elderly age in New Testament times.

This listing of holy widows obviously was not simply for benevolence alone but for service in the church. One of the great emotional needs of people is that they can be useful. It is demeaning and discouraging when people only receive and are not allowed to participate themselves. Barclay says, "The charity of the church does not exist to make people lazy and dependent."^(F19)

Let us look more closely at some of the requirements of this group of holy widows. They were to be well known for their good deeds. The list almost begins with good deeds and it also ends with good deeds. Coffman likens this to a pair of bookends that enclose all the other qualities mentioned.^(F20) Their deeds needed to be obvious and outstanding. These widows were to be involved in bringing up children, more than likely these were orphan children cast away by society. In this time, a newborn could be thrown out of the house like rubbish. These young children were often collected by unscrupulous folks and they became stock for the brothels if they were girls or trained as slaves and gladiators if they were boys.^(F21) It was an act of great mercy for these unfortunates to be rescued by loving Christian women.

These holy women also needed to be adept at showing hospitality. This no doubt included taking in guests (3 John 1:5), since most lodging places in the first century were loathsome and sometimes even dangerous. These women were not to be beneath stooping to wash feet either. This was a practical necessity in those days, and a job usually done by foreign slaves. Of course, at that time most people wore sandals and the roads were often dusty. It was a relief and a necessity to have one's feet washed after a long grimy journey. These widows also made themselves available to assist people in all kinds of trouble as well. As the old cliché goes, "busy hands are happy hands." The observing world must have been amazed at these women. Once a sophist teacher of the young Chrysostom exclaimed, "What women there are among the Christians!"^(F22)

Verses 11-16

PROBLEMS WITH OTHER WIDOWS

As for younger widows, do not put them on such a list. For when their sensual desires overcome their dedication to Christ, they want to marry. Thus they bring judgment on themselves, because they have broken their first pledge. 1 Timothy 5:11-12

Paul in no way wishes to discriminate against younger women but he refuses to have them serve the church with the older widows. There is one obvious and practical reason for this. After young women vow to serve the church as ministering widows, they may fall in love and be overcome by their desire to marry and have a family. This would cause them to break their vow to God, thus bringing disgrace upon themselves and the church (cf. 1 Timothy 5:5-6). If a person is to be supported, they must be supportable.

We must understand here that Paul had nothing against legitimate marriage or even the remarriage of widows. He even advises this as we will see later in 5:14. Also, as Pett says, "There is no suggestion here that marrying and having children was in any way second best."^(F23) It is in God's order for marriage, child-bearing, and the rearing of families to take place. As Christians, we must be careful to oppose with our voices that vast throng of the ungodly who are denying these natural, normal and biblical human functions.

Perhaps we should pause here for a moment and try to lessen the fog that has developed in the church regarding the role of holy and devoted women. As we have mentioned earlier, there was in the primitive church an extreme and growing emphasis upon asceticism. This was seen early in the Christian monks who embraced celibacy, spurned marriage and retreated to the solitude of the desert. The same tendency was also seen in the strong emphasis upon virginity among the young women. This began to be an official practice in the church at least by the end of the third century. In a short time the church had a generous supply of monks and nuns, all devoted to Christ and him only. Unfortunately, there is very little in scripture to support these trends.

Scholars feel that there are possibly two or three groups of women mentioned here and in other scriptures by Paul. There was a very early group of needy widows as mentioned in Acts 6:1-6. Possibly Dorcas (Acts 9:36) could have fitted into such a group. Soon, this group became more closely defined in relation to its service to the church. In verse 12 and following, we even hear of a pledge to remain single.^(F24) Those in this group apparently had to be at least sixty years of age and had to meet all the other requirements Paul has just mentioned.

We see here that there were also younger widows. These could not be put on the list of ministering widows and they were not to take the vow of widowhood. Paul says of these that they might well break their vow of service to the church alone and get married.

"Besides, they get into the habit of being idle and going about from house to house. And not only do they become idlers, but also busybodies who talk nonsense, saying things they ought not to" (5:13). Stedman says, "Young women with lots of time on their hands, being supported by the church, might tend to fill their hours going about from place to place, drinking endless cups of coffee, telling all the news of the neighborhood – and getting far too involved in other people's business. Today we call this a soap opera!"^(F25) Long ago Dr. Isaac Watts penned these lines that are still so pertinent to the subject:

See how the little busy bee improves each shining hour,
And gathers honey all the day from every opening flower!
In works of labor or of skill, we should be busy too;
For Satan finds some mischief, still, for idle hands to do."^(F26)

The Bible does say, "…Bad company corrupts good character" (1 Corinthians 15:33). It also says that gossiping is forbidden, "Do not go about spreading slander among your people…" (Leviticus 19:16). Still today gossip is one of the easiest and quickest ways to destroy a church.

"So I counsel younger widows to marry, to have children, to manage their homes and to give the enemy no opportunity for slander" (5:14). Faussett says, "Here remarriage is recommended as an antidote to sexual passion, idleness, and the other evils noted in 1 Timothy 5:11-13."^(F27)

"Some have in fact already turned away to follow Satan" (5:15). It may well be that Paul is referring here to some of the young women who have turned away to follow after the false teachers. Paul adds, "If any woman who is a believer has widows in her care, she should continue to help them and not let the church be burdened with them, so that the church can help those widows who are really in need" (5:16). Guthrie suggests that the alternative reading "man or woman" (cf. KJV, NKJ) might be preferable here. He thinks it difficult to believe that the weight of this responsibility for the whole church should fall only upon the women.^(F28)

Verses 17-18

HONORING GOD'S LEADERS

The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. 1 Timothy 5:17

There seems to be a rather natural transition made here between the serving widows and the serving elders (5:9-10).^(F29) Both are to be recompensed by the church with honor and remuneration.

Elders (Gk. presbuteroi) were well known in the Jewish faith. These were the older men who presided over the synagogue (Matthew 15:2; Acts 11:30; 15:2).^(F30) This concept seems to have come over directly into the church. There was another concept of leadership and that is "overseer" (Gk. episkopos) as we saw in 3:1. This was a concept that originated with the Greeks and was their city-state designation of leadership. These two terms appear to be used simultaneously and interchangeably in the New Testament (Acts 20:17,28; Titus 1:5-7). Each city had several small churches that were held in homes, but it remains unclear how the elders cooperated. We do know that the term "elders" is always used in the plural in the New Testament.^(F31) This seems to signify that the elders worked closely together.

It has been suggested, and this verse implies that there were two types of elders or overseers in the church. Some say that there were ruling elders who cared for the work of the church and teaching elders, who cared for the teaching and distribution of God's Word. There are many commentators however who do not hold this opinion. According to the previous verses (3:2,5), we see that all elders had to be qualified both to take care of the church and to teach.^(F32)

In this verse we note that elders who do their job well are worthy of double honor (Gk. diples timee). This expression means not only special honor and respect but it has to do with remuneration. Towner says here, "The full-time minister's right to remuneration was not an innovation but a well-established tradition in the early church."^(F33) Such a minister is worthy of both honor and honorarium. Jesus even spoke of this in Matthew 10:10 and Luke 10:7. Of course, it was a well-established principle among the priests and Levites of the Old Testament. They and their families had the biblical right to be sustained from the many offerings made by Israel.

"For the Scripture says, 'Do not muzzle the ox while it is treading out the grain,' and 'The worker deserves his wages'" (5:18). Here we glimpse just how valid and alive the ancient word of God really is. Paul goes back to the dusty pages of Deuteronomy 25:4, and from that old, old word brings forth a modern principle concerning the pay of God's ministers. The example must have been a favorite of his since he not only uses it here but also in 1 Corinthians 9:6-7, 14. Paul says in these passages that a soldier should not serve at his own expense; that the owner of the vineyard should be allowed to eat of its grapes; and that the one who tends a flock should be able to drink of its milk (v. 7). He says that all of these work in hope of natural reward. Paul asks regarding his own work among the churches: "If we have sown spiritual seed among you, is it too much if we reap a material harvest from you?" (1 Corinthians 9:11).

Of course, we live in a time when remuneration of pastors and leaders has been greatly abused by some. There are a number of TV preachers who extract large and shameful amounts of money from their audiences. However, there are plenty of good ministers who are woefully underpaid for sharing the word of God. Often the honorarium is scarcely enough for the preacher to replenish the gas he used in making the trip to the church. This reflects our often poor attitude, both regarding the word of God and of his ministers.

Verses 19-20

ACCUSATIONS AGAINST MINISTERS

Do not entertain an accusation against an elder unless it is brought by two or three witnesses. 1 Timothy 5:19

Over the centuries gossip about the pastor has caused a lot of unnecessary wreck and ruin. Guzik tells a story about some malicious gossip that supposedly affected one preacher:

There is an old story about a pastor who was trying to defend himself against criticism. He said, "There's a story going about that I told my wife not to go to a certain church that has wild meetings. They say my wife went anyway, that I dragged her out of the church by her hair, and hurt her so badly she had to go to the hospital. First of all, I never told her to stay away from that church. Second, I didn't drag her out by her hair. Third, she never had to go to the hospital. Lastly, I've never been married so I don't have a wife."^(F34)

A charge of any kind against a pastor is a very serious thing, since it has an effect upon the whole church, be it true or false. From ancient times such charges had to be supported by two or three witnesses (Deuteronomy 17:6; 19:15). This custom was carried over to become a part of early church discipline (Matthew 18:16; 2 Corinthians 13:1).

"But those elders who are sinning you are to reprove before everyone, so that the others may take warning" (5:20). We need to be extremely cautious in bringing charges against an elder. Jerome says, "When a man is advanced in years, you must not be too ready to believe evil of him. His past life is itself a defense, and so also is his rank as an elder."^(F35) However, when a sin is committed it must be addressed. Private sins may be addressed privately but public sins need to be dealt with publicly. When the sin of leaders is denied, made light of or hidden, the whole church will ultimately suffer.

The church fathers give their opinions on this delicate scenario. Augustine says, "If you punish a man, you may ruin him. If you leave him unpunished, you may ruin another." Basil the Great adds, "A feigned kindness to the wicked is a betrayal of the truth, an act of treachery to the community and a means of habituating oneself to indifference to evil."^(F36)

Verses 21-25

VARIOUS OTHER CHARGES

I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism. 1 Timothy 5:21

Paul charges Timothy before God, Christ and the elect angels. We might wonder what the expression "elect angels" implies. Wuest says of this, "We are safe in saying that the elect angels are identical with 'the angels which kept their own principality (Jud 6).'"^(F37)

We know from a number of scriptures that angels are very interested and watchful regarding God's plan of salvation. They are actually sent forth to minister to those who will be heirs of this salvation (cf. Hebrews 1.14; 1 Corinthians 11.10; Psalm 91.11-12; Matthew 4.6-7).

Timothy is not to be partial or to prejudge (Gk. prokrimatos) in church decisions. Neither is he to show favoritism (Gk. prosklisin).

"Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure" (5:22). Towner remarks here, "The recent defection of some elders in the church certainly underlined the need for care in selecting replacements …By laying on hands, they willingly identify with that one's sin."^(F38) If indeed Paul is thinking about the restoration of those who had fallen away, he might be advising: 'Don't go too fast. Let them demonstrate their repentance first…We all have enough sin of our own; we do not need to add to it by partaking in the sins of others …We can share in the sins of others by approving of them or ignoring them.'"^(F39)

Of course, the laying on of hands in the New Testament had to do with ordination (Acts 6:6; 8:17; 1 Timothy 4:14). Coffman sighs concerning this rite, "Although the laying on of hands has ceased, in large degree, it is fervently to be hoped that the prayers for those charged with solemn responsibility have not!"^(F40)

"Stop drinking only water, and use a little wine because of your stomach and your frequent illnesses" (5:23). It is clear that the residents of the whole Mediterranean world drank wine. We have many examples that the Jewish people drank wine as well. They drank it for the Passover, for other festivals and as a common beverage. Jesus even made wine miraculously for a wedding feast on one famous occasion (John 2:1-11). Despite some of our modern conservative interpretations of scripture, the wine of Bible times (Gk. oinos) was definitely fermented and capable of inducing intoxication.^(F41)

We might ask, "If wine was a common beverage, why would Paul have to encourage Timothy to drink it?" There are some possible reasons for Paul's charge here. The most likely one is brought out by Adam Clarke. At an age possibly around 35 years, Timothy was likely still considered a young man. Both in Greek and Roman societies, respectable young men, as well as slaves and free women were not permitted to drink wine. Possibly for this reason Timothy was not accustomed to drink wine.^(F42)

It is also possible that Timothy was trying to set a godly example by fasting and denying himself of certain luxuries. In the process he must have discovered that his health was being harmed. Many places in the ancient world had poor water supplies and it was common for folks to drink wine instead of water, or else to mix wine with water. Ephesus is reported to have had worse water than most other places.^(F43)

"Wine was widely recognized in the ancient world as having medicinal properties. Ceslas Spicq refers to several medical authorities who 'prescribed wine as tonic, prophylactic and remedy', especially in relation to indigestion."^(F44) It is understandable then why Paul would have prescribed wine as a tonic for his ailing young helper.

"The sins of some are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them. In the same way, good deeds are obvious, and even those that are not obvious cannot remain hidden forever" (5:24-25). Paul's reference here is a little cloudy and perhaps it refers back to verse 22. Jerome (fourth century) says of this passage, "Certain persons sin so deliberately and flagrantly that you no sooner see them than you know them at once to be sinners. But the defects of others are so cunningly concealed that we only learn them from subsequent information. Similarly the good deeds of some people are public property, while those of others we come to know only through long intimacy with them."^(F45)

In our age, sin is so cleverly disguised, even among Christians, among philosophers and especially among politicians. In recent years it has become our prayer that God will bring all the hidden things to light, that he will literally shout all these dark secrets from the housetops.