1 Timothy

Respectful Dealing with Church Members by Age and Gender. The church is conceived of as family (see 3:4–5, 15). Though the term “honor” does not appear in 5:1–2, it applies here as surely as it does in vv. 3, 17; 6:1. Verse 1 of ch. 5 does not prohibit the correcting of an older man but speaks to the manner (respectfully) in which this should be done.

Honoring Widows. Providing for widows was an important role for the church from its earliest days (see Acts 6). The primary concern in this passage is to identify which widows should be provided for by the church. There are two key indicators: not having other family (1 Tim. 5:4–8, 16); and godliness (vv. 5, 9–15). Along the way, the duty of caring for one’s family and the propriety of younger widows remarrying are emphasized. Some have suggested that an order of widows as an office in the church is in view here, but this is unlikely since the stated issue is provision for those in need.

Make some return indicates financial support.

worse than an unbeliever. Provision for one’s own family is a spiritual issue of utmost importance. Failure to live out the gospel in this way is tantamount to a denial of the faith.

Paul begins to explain what qualifications a widow must meet in order to warrant financial support from the church. Having been the wife of one husband (Gk. henos andros gynē) is the feminine form of a phrase in the requirements for overseers and deacons (see note on 3:2–3). Some interpreters think the point here, as in ch. 3, is marital faithfulness. Others think that, while Paul is not discouraging a second marriage after the death of one’s husband (cf. 5:14; 1 Cor. 7:39), simply as a practical matter he wants to focus the church’s help on widows who have the fewest relatives to support them. good works. The list of qualifications provides a picture of a godly older woman, something for younger women to aspire to.

desire to marry … incur condemnation. These verses may at first appear to condemn remarriage; however, v. 14 encourages it (cf. 1 Cor. 7:39b), so another, more specific concern must be in view here. The issue is either that these widows who are being supported by the church have pledged to remain unmarried (so that to remarry would be to renounce this pledge) or that these younger widows might be tempted by their desires to marry unbelievers, thus turning away from the faith. Since these concerns are in some way prompted by the fact that “some have already strayed after Satan” (1 Tim. 5:15), a grave issue must be in view. With remarriage to an unbeliever, the concern was that the wife would take the religion of her husband (as was usual in that culture).

Paul’s harsh words against widows who remarry initially appear inconsistent with his command for younger widows to remarry (v. 14) and his teaching elsewhere (Rm 7:1-3; 1Co 7:39). However, the text probably referred to a widow who remarried an unbeliever (2Co 6:14), abandoning her faith under the spouse’s influence. “Original pledge” (lit “first faith”) refers to the widow’s former faith in Christ.

No occasion for slander continues the theme of concern about the impact of believers’ actions on the perceptions of unbelievers (2:2; 3:7; 5:7, 14; 6:1; see also Titus 3:1–2).

relatives. The church is to render assistance only if the family is unable to do so.

Honoring Elders. Honoring elders includes providing for them financially and being careful in handling accusations against them.

rule. The role of elder (pastor) involves authority, particularly in preaching and teaching. Labor (Gk. kopiaō), translated “toil” in 4:10, implies hard work that makes a person tired. Such exertion in “preaching and teaching” calls for double honor, which could include financial remuneration (5:18). “Double” could imply ample provision, or financial provision in addition to proper respect. worthy. Paul does not actually require that pastors be paid a double amount, but Paul clearly indicates that pastors should receive generous remuneration.

The command not to muzzle an ox is a quotation from Deut. 25:4, which requires an owner to allow an ox to eat of the grain he is grinding. One who works for something should be able to benefit from it. The laborer deserves his wages is a direct quotation from Luke 10:7 (cf. Matt. 10:10). Thus, it seems that Paul is already referring to the written records of the statements of Jesus (the Gospels) as Scripture. See 2 Tim. 3:16.

two or three witnesses. Accusations against leaders must not be based on unsubstantiated charges (cf. Deut. 19:15).

The ones to be rebuked in the presence of all are elders who persist in sin, or who sin in a way that betrays the trust that the church has placed in them as spiritual leaders. Such public rebuke goes beyond the discipline procedures that apply to other church members (cf. Matt. 18:15–20), and it reassures the congregation that disqualifying sin on the part of an elder will not be covered up. As a result of this public rebuke, the rest will stand in fear (of sinning). This refers specifically to “the rest of the elders,” but it probably also implies “the rest of the congregation,” since the rebuking was done “in the presence of all” (see further Deut. 19:15–21, which also supports this).

In the presence of God and of Christ Jesus and of the elect angels. Paul presents this charge (v. 20) as being delivered in view of the heavenly court, thus adding a strong note of solemnity. On Paul’s inclusion of angels, cf. their involvement at the final judgment (e.g., Matt. 25:31; Rev. 14:10; cf. note on 1 Cor. 11:10; also 1 Pet. 1:12).

laying on of hands. Setting aside for service, ordination. See 4:14. hasty. If, out of negligence, people appoint unqualified men as elders, they are implicated in the future sin of those elders. Cf. note on 5:24.

This does not contradict biblical warnings about the danger of alcoholic beverages (Pr 20:1; 23:29-35; 31:4-5). Paul urged moderation (1Tm 3:3) but did not require total abstinence. Many first-century water sources were contaminated. Drinking wine helped prevent stomach ailments caused by parasites and other contaminants. Biblical wine was natural wine diluted with water, resulting in a low alcoholic content. Timothy could consume such wine in moderation without seriously risking intoxication.

How this verse connects to the rest of the paragraph is not entirely clear. Drinking only water was often indicative of asceticism. In light of the asceticism of the false teachers (4:1–5), Paul may be providing a qualification to the call for purity in 5:22, 24, clarifying that there would be nothing wrong with Timothy using a little wine, emphasizing here its usefulness for the sake of his health (cf. note on John 2:3).

After the aside of v. 23, Paul returns to the issue of carefulness in the appointing of elders (v. 22). Because some sins … appear later, it is important to be patient in assessing potential elders, to let the quality of their lives become evident.