Down to Earth But Heavenly Minded

What does 1st Timothy Chapter 5 mean?

Chapter 5 begins a new section giving instructions regarding various groups. Paul provides Timothy with guidance regarding various persons within the Ephesian church. These include both older and younger people (1 Timothy 5:1–2), widows (1 Timothy 5:3–16), and elders (1 Timothy 5:17–25). Chapter 6 will continue this discussion in the context of servants or slaves.

The first section in this chapter (1 Timothy 5:1–2) includes specific information regarding treatment of older and younger men. Timothy is to treat both with respect: older men as fathers, younger men as brothers. Verse two deals with older and younger women, who are to be honored and not treated with lustful or inappropriate attitudes.

Verses 3 through 16 provide a lengthy set of instructions relating to widows in the church. Paul’s overall message is to “Honor widows who are truly widows” (1 Timothy 5:3). This means the church should prioritize those who are truly in need. Charity should not be squandered on those who have the ability to help themselves. Family is always the first line of defense against poverty (1 Timothy 5:4). Those who are truly left alone are to be helped by other believers (1 Timothy 5:5–6). Rules for widows helped by the church are given in verses 9 through 16.

The third section of this chapter focuses on proper ways to honor and discipline elders (1 Timothy 5:17–25). Those who rule well are worthy of “double honor” (1 Timothy 5:17). In this context, that means not only the respect of the church members, but financial support to allow them to focus on the needs of the congregation. Accusations against elders are to be handled according to specific instructions (1 Timothy 5:19–21). In particular, Timothy is to avoid wasting time on charges which lack evidence or credibility. However, if an elder is found to be in sin, they are to be publicly rebuked.

In addition, Paul strongly warns Timothy to use much caution in selecting elders (1 Timothy 5:22–25). Both sins and good deeds can be hidden from the eyes of other people. God, however, is well aware of them.

Chapter Context
Prior passages explained the burden placed on Timothy and other church leaders. In this chapter, the emphasis is on how Timothy is to treat others in the congregation. A large portion of this refers to prioritizing charity for widows. This passage will more or less complete Paul’s specific instructions to Timothy in this letter. The next (final) chapter will build on all of these themes with a command for Timothy to make the most of his spiritual service.

Verse by Verse

Verse 1. Do not rebuke an older man but encourage him as you would a father, younger men as brothers,

Chapter 5 begins a new section focused on how Timothy is to treat different groups of people within the church. Verses 1 and 2 deal with men, addressing both those who are old and those who are young. Timothy is not to “rebuke” or speak harshly to older men, but to treat them as a father. We should note that there are times where Christians are called on to “rebuke” those who teach or practice certain things (1 Timothy 5:20; 2 Timothy 4:2). However, in most cases, and especially when dealing with a fellow believer, the best tactic is gentleness and respect. This goes a long way towards improving our impact on non-believers, as well(1 Peter 3:15–16). Treating older men as “fathers,” in that culture, was no minor thing: a father was to be treated with respect and honor (Exodus 20:12).

Younger men are to be treated “as brothers.” This means considering them as family, not as a club member, employee, or slave. In this verse, Timothy is given advice similar to what Peter told elders of the church: “shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock” (1 Peter 5:2–3). Paul called all male church members “brothers,” including slaves (1 Timothy 6:2), reminding the reader of their equality in Christ.

The specific context of this command is from the end of chapter 4: Timothy’s role as a teacher and church leader. Paul is not telling Timothy (or us) to treat every man in the church identically to our actual brothers or fathers. Rather, this is the attitude Timothy is to convey as their spiritual leader.

Context Summary
First Timothy 5:1–2 is a brief description of how Timothy, as a church leader, ought to interact with the men and women of his congregation. These commands are brief, but they have powerful implications. These commands are in the context of Timothy’s role as a spiritual leader and teacher. Timothy is to treat older men and women as fathers and mothers—with respect and support, not harsh rebuke. Younger men and women are to be treated with fairness and equality, rather than arrogance or lustfulness.

Verse 2. older women as mothers, younger women as sisters, in all purity.

Verse 2 switches from older and younger men to Timothy’s treatment of older and younger women. He is to treat “older women as mothers.” As was the case in verse 1 with fathers, this is no trivial command. Mothers were worthy of honor (Exodus 20:12). Timothy’s own Jewish mother had raised him to know Scripture (2 Timothy 1:5).

As with verse 1, the specific context of this command is Timothy’s role as a teacher and church leader. Paul is not telling Timothy (or us) to treat every woman in the church identically to our actual sisters or mothers. Rather, this is the attitude which Timothy is to use when he interacts with these women as their spiritual leader.

Younger women are to be treated “as sisters, in all purity.” Paul has already mentioned purity as part of Timothy’s example as a young leader in 1 Timothy 4:12. He is to view young women as sisters in his family. This strongly discourages viewing them with lust or sexual impurity. Paul would elsewhere call Phoebe his “sister” (Romans 16:1) though she was only a sister spiritually, and make a similar remark about Apphia (Philemon 1:2). Referring to Christian women as sisters appears to have been a common practice in the early church.

Paul has already spoken about the differing roles of men and women in church leadership (1 Timothy 2:9–15). At the same time, he clearly views women as having equal value and deserving of care and dignity (Galatians 3:28).

Verse 3. Honor widows who are truly widows.

Building upon the treatment of older women as mothers and younger women as sisters in verse 2, Paul changes to a discussion of widows. While the term most literally means a woman who has lost her husband to death, in that culture the term was more often used for women who were also childless. This is why Paul specifies special concern for “widows who are truly widows.” Honor included the respect given to parents (Exodus 20:12; Ephesians 6:1–3) as well as God’s treatment of widows as expressed in the Old and New Testaments (James 1:27).

Those who are “truly widows” or “really” widows in need narrows the discussion from all women whose husbands have died. Rather, Paul is concerned with a particular group of widows in the church congregation who fit specific criteria. These criteria are discussed in the following verses and include distinctions between older and younger widows, the character traits of widows, and widows who should be cared for primarily by their own biological family members, rather than the church.

Context Summary
First Timothy 5:3–16 gives Paul’s instructions regarding priority in the care of widows. Since church resources are finite, it is important to focus attention on those who are most needy. In this case, Paul refers to such women as ”true widows.” Those who are younger or more capable should not be given an excuse for laziness or gossip. And, family members have the first and foremost responsibility for caring for each other. The guidelines given here focus attention on the most vulnerable women and avoid enabling immodest behaviors.

Verse 4. But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God.

The first phrase, regarding children or grandchildren, is not about whether family members are believers, but whether a widow has living family who can help care for their needs. Immediate family is always the first recommended step for assistance to widows in the church. This is true whether the widowed woman’s help comes from a child—either a son or daughter who is old enough to provide help—or a grandchild. Later verses will point out that Christian believers are particularly obligated to care for their families (1 Timothy 5:8)

Again, the concept of “godliness” is mentioned in connection with serving others. Here the specific context is that of widows. The purpose of encouraging family to care for their elders is so that children and grandchildren can repay the investment made into their own young lives. According to this verse, “this is pleasing in the sight of God.” This idea of “pleasing” is the same one Paul uses in 1 Timothy 2:3 regarding prayer for all people, including kings and governing authorities.

Verse 5. She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day,

The previous verse taught that the primary responsibility for a widow’s care is her immediate family, including any children or grandchildren. This verse defines those who are “truly widows” (1 Timothy 5:3) as women who are “left all alone.” While the term “widow” has always referred to a woman whose husband has died, the implications of such a state, in Paul’s era, were very different. At that time, a woman’s only source of financial security was her husband and children. A woman in Paul’s day who had neither of these was a “true widow.” These were women left with no other source of family assistance.

Instead of relying on family, the true widow “has set her hope on God.” For such a woman, her life is now devoted to serving in the church, and God is her only source of help. The Christian church, as the household of God (1 Timothy 3:14–15) is intended to help the truly needy in God’s family.

According to Paul, a true widow is reliant on daily, ongoing prayer to meet her needs. As later verses in this passage share, the true widow is too old to maintain a profession, to provide for her own needs, or to remarry. The widow who has no family to help her, or an inability to help herself, is a priority when the church seeks to provide comfort.

Verse 6. but she who is self-indulgent is dead even while she lives.

Prior verses have discussed the need for the church to care for “true widows,” defined as those who truly are alone and unable to care for themselves. Clearly, though, not all elderly or single women are legitimately in need of the church’s charity. For example, in contrast to the “true widow,” who prays to God for help, are those women who are selfish and ungodly. Paul uses the Greek term spatalōsa here. This refers to someone who is consumed with pleasure, sensuality, or materialism.

Such a woman is described as being “dead even while she lives,” echoing the spiritual emptiness of worldly living. This is the same sentiment seen from Paul in Romans 8:6 and from John in Revelation 3:1. The Greek behind the phrase “dead even while she lives” is literally “has died while alive.” An ungodly widow is still alive, but is as good as dead since she does not live for God. The church can help any person to show God’s love, but was not required to do so for widows who lived for self rather than God. Verses 9–10 reveal a godly widow was known for being a “one man woman,” and had a reputation for good works.

Not every woman who has lost family or a husband will be known for having a reputation of good works (1 Timothy 5:10). It stands to reason that some of the women taking support from the church in Ephesus were living sensual, extravagant, ungodly lives. Paul warns against this here as well as in 1 Timothy 5:13.

The goal in mind is for the church not to be “burdened” (1 Timothy 5:16), but to help widows who are sincerely in need, with no other help, who are following the Lord. Resources which could greatly help a suffering “true widow” are wasted on a woman who is only looking for selfish pleasure.

Verse 7. Command these things as well, so that they may be without reproach.

Paul’s commands regarding widows were not for Timothy alone. Here, Paul teaches him to give the instructions found in verses 1 through 6 to all of the house churches of Ephesus. Paul’s reason for this is to keep the churches from “reproach.” They are to be commanded to follow these instructions to live without reproach in their church and community.

James 1:27 presents a similar theme regarding the church’s role toward widows: “Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.” Jesus personally condemned those who mistreated widows (Mark 12:40). His own mother, Mary, was likely a widow (John 19:25–27) since Joseph is not mentioned during the years of Jesus’ ministry. And, based on what we read on the Gospels, it seems Mary’s other children—Jesus’ brothers and sisters—were not yet following Him (Matthew 13:53–58; John 7:2–5). Churches which do not adequately care for society’s most vulnerable are subject to criticism.

At the same time, churches should not provide aid to those who are simply looking for a handout (1 Timothy 5:5–6). Those who do are also vulnerable to “reproach,” since they are wasting their resources.

Verse 8. But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.

Paul likely had the entire church in mind in the previous verse. Here, he turns more directly to individuals, particularly men. Those who can provide for their families are obligated to do so. Paul repeats the theme he used in verse 4, beginning with a conditional statement. More specifically, Paul directed his command in verse 4 toward people caring for members of ‘their own household.” While it may not be possible for one person to care for every relative, even unbelievers in Paul’s day understood that a child’s responsibility is to care for their widowed mother.

The second half of the condition in this verse provides the consequences, consisting of two parts. First, those who fail to reasonably support their own families are said to have “denied the faith.” Paul mentioned two men who had denied the faith in 1 Timothy 1:19–20. He also spoke about the subject of denying Christ in 2 Timothy 2:12–13 and denying Christ’s spiritual power in 2 Timothy 3:5. Christ’s command is for believers to love one another (John 15:12) and that those who love Christ should follow His commands (John 14:15). It stands to reason, then, that a person cannot claim to be committed to following Christ when they choose not to care for their own families.

For the same reason, professing Christians who refuse to care for a widowed family member are considered “worse than an unbeliever.” This was the ultimate shame for Timothy’s audience. To be called an unbeliever would be insult enough; to be called “worse than an unbeliever” is a purposefully derogatory statement. Being cold and callous towards one’s family is bad enough. To do this while dragging down the name of Christ, and Christianity, is truly despicable. This is intended to show Timothy and his church members the vital importance of caring for one’s immediate family.

Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband,

Verse 9. Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband,

Paul’s first expectation regarding charity is for immediate family members to care for each other, when they are able. In addition, Paul offers a list of expectations describing the kind of widows the church is obligated to support. Though the church is to help people with needs outside of these obligations, these criteria are meant to prioritize the church’s ministry efforts.

First, the widow was to be at least aged sixty. In the Jewish culture of that day, sixty was considered the beginning of old age (Leviticus 27:3, 7). Verses 11–12 will further explain why this age requirement was important: younger widows have the ability to remarry. The priority of church charity is to be the greatest need, and this means the oldest and least self-reliant persons first.

The second requirement given in this verse is “having been the wife of one husband.” This is phrased in almost exactly the same way as the requirements for overseers and deacons in 1 Timothy chapter 3. The phrase here is henos androsgynē, literally “a one-man woman.” This is not an explicit statement regarding whether a widow has ever been divorced or remarried. Instead, just as with the men mentioned in chapter 3, the intent is that of reputation. A widow seeking church support should be one who was committed to her husband (the one who has died and left her alone).

Verse 10. and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work.

This verse continues Paul’s description of the “true widows” who are to be prioritized as the church seeks to provide material support. In addition to the two requirements in verse 9, Paul now gives five specific requirements and a general summary.

First, the woman should have a reputation of Christian conduct. Some see this as a general statement with the remaining attributes as specific examples.

Second is a reference to raising children. As with the reference to husbands, this is not meant to imply that she must have given birth. Rather, it refers to her actually caring for any children she might have had, without abandoning them.

Third is a reputation for hospitality. This trait was also noted as a qualification for overseers in 1 Timothy 3:2.

Fourth, she has “washed the feet of the saints.” The literal act of washing feet was a servant’s job, yet Jesus washed the feet of His disciples as an example (John 13). Some debate whether the instance in this verse is literal, or a general reference to serving others. More than likely, Paul means this in both ways (John 13:14–16). While foot-washing is not commanded as a literal requirement for Christians, it was probably practiced as a cultural norm in his era. In other words, the command is general, but the reference would have also referred to women in Paul’s day who had physically washed the feet of others.

The list concludes with a general summary, indicating that the woman should be known for her commitment to Christ-like behavior. Good works seem to bookend the specific traits in this verse. For this reason, many interpret these traits as an overall representation of the “true widows” a church should help, rather than as a literal list of absolute requirements. In either case, the widow the church assists should be beyond marrying age (1 Timothy 5:9) and known for her godly character and good works.

As with other verses in this section, Paul’s intent is to avoid the church wasting resources which could be better used on the truly needy. Those who can provide for themselves, have family to provide for them, or who are simply looking for a lifestyle boost are not those on whom the church should be focused.

Verse 11. But refuse to enroll younger widows, for when their passions draw them away from Christ, they desire to marry

In 1 Timothy 5:9, Paul specifically calls on the church to prioritize older widows in their care and charity. Here, this is explicitly emphasized. Timothy is to flatly reject giving such extensive support to non-elderly widows. In the context of this passage, “younger” widows were those under age sixty (1 Timothy 5:9). Paul uses the Greek word katalegesthō here, which literally refers to a written catalog, register, or list. This strongly implies that the early house churches kept an organized ledger to determine which widows received regular care from the church’s finances and volunteers.

Paul also specifies the reasons why non-elderly widows were not to be added to this list. First and foremost, they were able and likely to remarry. Paul’s reference to their “passions” likely contrasts a widow’s passion to devote herself entirely to Christ with the desire to marry. Being remarried is not wrong (1 Timothy 5:14; 1 Corinthians 7:1–16), but would take away their status as a “true widow” who serves the church (1 Timothy 5:3, 10). Instead, she would have other family obligations. The following verse adds further details in this regard, followed by additional spiritual warnings in verses 13 through 15.

Verse 12. and so incur condemnation for having abandoned their former faith.

Younger widows who were “enrolled” in the church’s support system would potentially be remarried, and therefore “incur condemnation.” The idea that this would be condemnable, especially if marriage was not wrong, can be puzzling to modern readers. The reason is that the “true widows” prioritized by the church are those fully devoted to serving others as a result of their support from the congregation (1 Timothy 5:10). Upon remarrying, this commitment would be broken. In ancient times, a pledge or commitment was considered of tremendous importance. The church’s charity, then, is to prioritize those who are truly needy, not merely those waiting for a better situation.

This is also the reason the Bible often warns against taking oaths—sometimes referred to in context as “swearing.” For example, Jesus said, “…do not take an oath at all…” (Matthew 5:34). James taught, “But above all, my brothers, do not swear, either by heaven or by earth or by any other oath, but let your ‘yes’ be yes and your ‘no’ be no, so that you may not fall under condemnation” (James 5:12). The death of John the Baptist gives one example of why this could be a problem in a culture which treated such vows as absolutely binding. King Herod promised his daughter by oath she could have anything she wanted, up to half the kingdom. When she asked for the head of John the Baptist, Mark 6:26 states, “And the king was exceedingly sorry, but because of his oaths and his guests he did not want to break his word to her.”

Verse 13. Besides that, they learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not.

Three additional problems with providing for the needs of younger widows are mentioned in this verse. First is that giving charity to those who are capable of providing for themselves breeds apathy and laziness. An “idler,” as used here, is someone who is unproductive or does not work. Paul did not want young widows to become unmotivated to work hard and become dependent upon church resources.

The second warning Paul gives is a natural consequence of the first. Young widows supported by the church, rather than being occupied with constructive work, have time and temptation to become “gossips.” The Bible is very clear and consistent that gossip is a trait associated with unbelievers, and unfit for those who follow Christ (Romans 1:29; 2 Corinthians 12:20). The Greek term here is phylaroi, referring to those who are babbling, silly, or foolish.

Third, and very similar to gossip, is the risk of young widows becoming “busybodies.” The Greek term is periergoi, which is related to the term for “gossip” in that it implies focusing on trivial matters. This word, however, more specifically refers to being overly concerned with the business of others. This means becoming nosy, intrusive, or meddling. This trait is also called out in 2 Thessalonians 3:11: “For we hear that some among you walk in idleness, not busy at work, but busybodies.” The term is a catch-all for those preoccupied with activities which are not productive or are not considered work.

Verse 14. So I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander.

In contrast with the concerns Paul gave regarding younger widows in verses 11 through 13, he encourages younger widows to do four things.

First, he recommends young widows get married. The modern reader should keep in mind that marriage, in that day and age, was far more “businesslike” than modern concepts of romance. Even then, Paul is not recommending some kind of cold, hasty approach. Rather, as the rest of this passage shows, he seems to be recommending the younger widows to “move forward,” so to speak. To resume a normal life, where possible, rather than falling on the charity of the church.

Remarriage can be greatly beneficial to a young widow. This was even more applicable in an era where a woman’s primary means of support was her family and children. The one requirement Scripture gives is that the new spouse should be a believer (1 Corinthians 7:39).

Second, younger widows who remarry are encouraged to “bear children.” This goes along with the theme of normalcy, and of “moving forward” as much as possible. God clearly encourages mixed families here, offering hope to those who bring together children from a previous marriage. This also connects again with the concept of childbearing Paul mentioned in 1 Timothy 2:15.

Third, young widows who remarry are to “manage their households.” This general command is another reference to being productive and caring for one’s family.

Fourth, a younger widow was to live in such a way that Satan would have no room to attack her (1 Timothy 5:15). First Peter 5:8 also warns about Satan fulfilling the role of “adversary.”

Verse 15. For some have already strayed after Satan.

This verse is short, but actually consists of three main parts. First, it refers to a group of people noted by the vague term “some.” A few, but not all, of those in the Ephesian church had already fallen to Satan’s temptations. It is unclear whether Paul had specific people in mind, but the immediate context is the dangers of enrolling younger women as church-supported widows. Prior verses explained the dangers of this error, and it seems likely Paul is referring to instances where those problems had already become a reality.

Second, this small group of people has “already strayed.” The imagery is of someone leaving a safe path and moving into dangerous or forbidden territory. These individuals had walked off of the “path” of sound doctrine and godly living, as presented by Paul, and instead had listened to false teachings and were living for self.

Third, these people had strayed “after Satan.” They were not merely living for personal gain, but were actively following the plans of the Devil. This does not necessarily mean participating in blatant, wanton sin or depravity. The Devil’s schemes can involve simply distracting us, or luring us into seemingly innocuous mistakes. Even Jesus faced Satan’s temptations (Matthew 4:1–11) and His followers must expect the same. Believers are to be prepared for spiritual battle (Ephesians 6:12), yet also know “the God of peace will soon crush Satan under your feet…” (Romans 16:20).

Verse 16. If any believing woman has relatives who are widows, let her care for them. Let the church not be burdened, so that it may care for those who are truly widows.

This provides Paul’s summary and conclusion regarding instructions for widows. This verse emphasizes that Paul has been specifically speaking to believers in the church. Here, he clarifies that Christians are to care for their relatives who were widows, whether believers or unbelievers. Specifically, younger women are commanded in this verse to care for older women who are widows. The group referred to here with the word “them” could include a mother, grandmothers, and possibly other extended family members.

One important reason for this care is the fact that church resources are limited. Money, materials, and manpower are not infinite. This was even more relevant in the persecuted days of the early church. Churches need to concentrate their help on “those who are truly widows” (1 Timothy 5:3).

Interestingly, and importantly, for those who did qualify, the church is not being instructed to merely send money. They are ordered to “care” for them as well (James 1:27). This care could include meeting a wide variety of needs, including food, housing, medical care, and other practical needs. A needs often forgotten in the concept of “care,” as well, is simple fellowship (Acts 2:42). Believers need the companionship and closeness of other Christians almost as much as they need food and water (Hebrews 10:24–25).

Verse 17. Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching.

This verse begins a new section turning from the needs of widowed women to the treatment of elders. Here, Paul addresses the “elders who rule well.” The Greek word used is proestōtes, which most literally means “to oversee, superintend, or manage.” In context, this appears to be the same group as the elders or overseers discussed in 1 Timothy 3:1–7. Those who oversee appropriately are worthy of “double honor.” This likely is meant to imply both respect as well as financial support. Verse 18 makes the payment aspect of this “double honor” clear. This is a key passage in understanding the New Testament stance on those who earn their living through service to the church (1 Timothy 5:18).

This two-sided honor is especially for those whose primary task is pastoral: “those who labor in preaching and teaching.” Both preaching and teaching are considered important work for an elder. An elder has other biblical expectations as well, especially prayer (Acts 6:1–7) and congregational care (1 Peter 5:1–3). However, preaching and teaching are areas specifically worthy of mention when considering financial support. Paul earned money as a tentmaker at times in addition to sharing the gospel (Acts 18:1–4), but whenever possible gave his full time and energy to preaching. Paying elders may have been especially appropriate given the large size of the Ephesian church and the size of the city.

Context Summary
First Timothy 5:17–25 provides guidelines on how a church should honor elders. It also refers to the proper way to discipline them, if this becomes necessary. Those who devote themselves to serving the church should be supported, meaning paid, so they can fully focus on the needs of the congregation. Accusations should only be taken seriously when there is sufficient evidence. And elders who are found in sin should be publicly rebuked. Paul also warns Timothy not to be too hasty in assigning elders, since some men’s sins are hidden and hard to detect.

Verse 18. For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.”

In Paul’s writings, reference to “Scripture” almost always means the Old Testament. The first quote regarding an ox and grain is from Deuteronomy 25:4, the final book of the Torah. This verse has both a specific and general application. Putting a muzzle on the ox would prevent it from eating grain while it was working. This might save a small amount of grain, but it means the ox can’t replenish its strength while it works.

It is more sensible—and fair—to let the animal eat while it works. The net benefit is considerable. In the more general sense, as Paul is using it here, this also means it’s both beneficial and fair for those who labor in teaching and preaching in the church to be paid for their work. This is primarily so they can devote their time and energy fully to service of the congregation.

Interestingly, the second quote is from Jesus. These words appear in Luke 10:7 and are similar to Matthew 10:10. Note that Paul is referring to both quotations as “Scripture,” meaning Paul is placing Luke’s writing in the same category as the Old Testament: inspired Scripture. This strongly supports the notion that the apostles knew they were writing divinely-inspired words.

Also, this quotation shows the Gospel of Luke had almost certainly been written by this time. This would date the Gospel of Luke after AD 62, which was the end of Paul’s house arrest in Rome,. It would also date the Gospel of Luke prior to the time 1 Timothy was written, which was approximately AD 64.

The actual quote, “The laborer deserves his wages” reinforces Paul’s teaching that elders who work hard are to be paid for their efforts (1 Timothy 5:17).

Verse 19. Do not admit a charge against an elder except on the evidence of two or three witnesses.

This verse continues Paul’s teaching about the treatment of elders. Here, he transitions from honoring elders to how to properly handle accusations against them. According to Paul, an accusation was not to be taken seriously unless it came with the “evidence of two or three witnesses.” This is almost identical to the teachings of the Torah for legal cases (Deuteronomy 19:15; John 8:17), as well the teaching of Jesus in Matthew 18:15–20. In the case of Jesus, He spoke regarding personal sins or offenses instead of misconduct of elders. In those situations, the individual was to be confronted privately first, then by one or two others if this did not resolve the problem (Matthew 18:15–16) before taking the matter before the church (or “assembly” at that time in Matthew). Paul wrote elsewhere about dealing with accusations in 2 Corinthians 13:1. His teaching to Timothy on this topic appears to be common practice among the churches Paul influenced.

Paul expected church leaders to be subject to accusations, as Paul himself often was. Persons in authority, or who speak on controversial topics, are prime targets for criticism, slander, and gossip. For this reason, only accusations involving two or more people with evidence are to be evaluated. Paul appeared particularly concerned with accusations related to elder qualifications (1 Timothy 3:1–7).

As the next verse will show, Paul is hardly assuming elders are incapable of sin. Rather, his concern is over avoiding the distraction of false claims. Those who truly are falling short are subject to public rebuke.

Verse 20. As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear.

This verse builds upon Paul’s comments in verse 19, as part of a larger passage related to elders. According to the prior verse, only accusations which are accompanied by two or more witnesses should be taken seriously. This is how frivolous or predatory accusations are meant to be weeded out.

However, Paul also realizes that it is possible for an elder to stray and be in need of correction. The reference to “persistence” in sin means someone with ongoing sin, or consistent accusations, rather than a one-time concern. This is still in the context of an accusation made by two or three people. If an elder is clearly in sin and persisting in it, Paul instructs Timothy to “rebuke them in the presence of all.” This appears to indicate public notification within a church gathering. At this point, the process for dealing with sin with elders is similar to that of individuals as seen in Matthew 18:17.

Paul’s reason for teaching this was “that the rest may stand in fear.” The “rest” refers here to elders specifically, but certainly would have the same general effect on the entire congregation. To “stand” means to remain or continue, in this case meaning to remain in “fear.”

As with other mentions of “fear” in the Bible, this has to be carefully understood. The Bible speaks of fearing God (Ecclesiastes 5:7), but also that perfect love casts out fear (1 John 4:18). In the first context, “fear” speaks of reverence or respect. This is what Paul has in mind in verse 20 as well. The role involves both respect and responsibility, and should not be taken lightly by either the elder or the congregation.

Verse 21. In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality.

In verse 19, Paul described a requirement that accusations against an elder come only from two or three witnesses. Here Paul reflects this gravity by referring to three “witnesses” to his command to Timothy. The seriousness, therefore, cannot be higher. In this case, should he fail, the “witnesses” against Timothy would be God the Father, Jesus, and the angels themselves.

Paul’s command to Timothy is to not back down or be timid regarding enforcement of rebuking and removing sinning elders. This would likely be the most difficult work he would face as a church leader, but Paul emphasized that it must be done. The phrase “without prejudging” is the idea of without bias, meaning Timothy couldn’t favor elders he liked or more harshly judge those he did not like; he had to deal with the evidence and facts of each situation. This, also, harmonizes with the need to only pursue accusations where there is sufficient evidence.

In dealing with elders, Timothy could do “nothing from partiality.” False teachers showed favoritism (Jude 1:16), but Timothy could not. Christians are not to show favoritism of any kind: “My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory” (James 2:1), including in dealings with church leaders.

Verse 22. Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure.

In addition to dealing with the removal of elders, Timothy is to be very careful in selecting elders. Haste, in the sense of careless rushing, is often spoken against in Proverbs (Proverbs 14:29; 21:5; 29:20).

Apparently, laying on of hands was a common tradition during this era for confirming elders in the local church. It was also a tradition that Timothy had experienced (1 Timothy 1:14), including the hands of Paul (2 Timothy 1:6), likely in Lystra before first traveling with him (Acts 16). This tradition of laying hands on leaders was certainly picked up from the Jewish tradition of setting apart leaders in the Old Testament (such as Moses and Joshua in Numbers 27:18–23).

Timothy is to select elders based on Paul’s prior instructions (1 Timothy 3:1–7). He is not to participate in, or even be associated with, the sins of others. Paul likely had the false teachers of Ephesus in mind here, since these men wanted to lead yet were unfit to do so (1 Timothy 1:7). Instead, Timothy was to “keep [himself] pure,” a common command given to believers (1 Timothy 1:5; James 1:27).

Verse 23. (No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments.)

This verse seems to interrupt the flow of the passage. In fact, many translations place these words inside parentheses for that reason. The original Greek manuscripts used no punctuation; if they did, it’s likely Paul would have made the same choice. This side-note addresses Timothy’s physical health. Paul had mentioned the importance of physical fitness in 1 Timothy 4:8. Here, he speaks regarding Timothy’s diet. Timothy apparently did not drink any wine at this point, consuming only water. However, Timothy seems to have experienced digestive or physical problems. To help, Paul commanded him to drink “a little wine.”

In a time before modern refrigeration, most people drank fermented juice. It’s possible Timothy sought to live as an example by complete abstinence from wine, thereby avoiding any questions about his use of alcohol. Unfortunately, this led to some sickness and Paul told him to drink some wine to assist. He was not to become drunk (1 Timothy 3:3), but could consume wine in the manner God intended such things to be used (1 Timothy 4:4–5). While even Jesus turned water into wine in His first recorded miracle (John 2), other biblical passages speak about the caution believers should use in drinking wine and the importance of considering the needs of others in this area (Romans 14).

Verse 24. The sins of some people are conspicuous, going before them to judgment, but the sins of others appear later.

Verses 24 and 25 form a conclusion to Paul’s section regarding the treatment of elders in the church. Four categories of people are mentioned, with the first two groups in this verse. It’s important to keep the immediate context in mind, which is really that of verse 22. There, Timothy is warned to be cautious in who he installs as an elder, while avoiding impurity through sins.

First, Paul writes about those whose sins are obvious and known to all. This means those whose flaws and errors are already known to the world, before being revealed and judged in eternity (Matthew 12:36). The same general idea applies also to good works: some are clear and obvious to all.

The second category refers to those sins which are hidden, obscured, or simply undiscovered. This is the primary reason Timothy was commanded not to be in a careless rush when choosing elders (1 Timothy 5:22). Unlike elders worthy of double honor (1 Timothy 5:17), some men were especially clever at concealing their sins. In their case, their sins “appear later,” meaning they will eventually be known, either in this life or after death.

Verse 25. So also good works are conspicuous, and even those that are not cannot remain hidden.

In this final verse, Paul concludes his words on elders beginning in verse 17 and completes the second half of his statement from the previous verse. In contrast with those with obvious sins and those who conceal sins, he mentions two categories of people known for good works. First, he writes that some good deeds are obvious to others and seen by many people.

Second, however, are good works which are not as clear. Just as human eyes can miss the hidden sins of others, so too can human eyes miss the good done by fellow human beings. And yet, both sins and good works are known by God. Even minor, less obvious, or secret good deeds cannot be hidden (Matthew 6:4). God sees everything, and people eventually discover the good works of others as well. These words closely reflect Jesus’ teaching in the Sermon on the Mount that state: “In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven” (Matthew 5:16).

End of Chapter 5.

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