I Timothy Chapter 5
I Tim 5:1 Rebuke not an elder, but intreat him as a father; and the younger men as brethren; KJV
5:1 Do not sharply reprimand an older man, but appeal to him as [you would to] a father, to younger men as brothers, Amplified Bible
A. Paul admonished Timothy to minister to the various kinds of people in the church, and not to show partiality. Since Timothy was a younger man, he might be tempted to ignore the older members; so Paul urged him to love and serve all of the people, regardless of their ages. The church is a family: Treat the older members like your mother and father, and the younger members like your brothers and sisters. (Warren Wiersbe)
B. “Rebuke” -- e?p?p??´ss? -- epiple¯sso¯ -- ep-ee-place'-so Thayer Definition: G1969
a. 1) to strike upon, beat upon
b. 2) to chastise with words, to chide, upbraid, rebuke Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from G1909 and G4141
C. Rebuke not an elder - The word “elder” here is not used in the sense in which it often is, to denote an officer of the church, a presbyter, but in its proper and usual sense, to denote an aged man. This is evident, because the apostle immediately mentions in contradistinction from the elder, “the younger men,” where it cannot be supposed that he refers to them as officers. The command to treat the “elder” as a “father,” also shows the same thing. By the direction not to rebuke, it is not to be supposed that the minister of the gospel is not to admonish the aged, or that he is not to show them their sins when they go astray, but that he is to do this as he would to a father. He is not to assume a harsh, dictatorial, and denunciatory manner. The precepts of religion always respect the proprieties of life, and never allow us to transgress them, even when the object is to reclaim a soul from error, and to save one who is wandering. Besides, when this is the aim, it will always be most certainly accomplished by observing the respect due to others on account of office, relation, rank, or age. (Barnes)
D. IT is always difficult to reprimand anyone with graciousness; and to Timothy there would sometimes fall a duty that was doubly difficult - that of reprimanding someone older than himself. The fourth-century Church father John Chrysostom writes: ‘Rebuke is in its own nature offensive particularly when it is addressed to an old man; and when it proceeds from a young man too, there is a threefold show of forwardness. By the manner and mildness of it, therefore, he would soften it. For it is possible to reprove without offence, if one will only make a point of this; it requires great discretion, but it may be done.' (William Barclay)
E. Rebuke is always a problem. We may so dislike the task of speaking a warning word that we may avoid it altogether. Many people would have been saved from sorrow and disaster if someone had only spoken a word of warning in time. There can be no more poignant tragedy than to hear someone say: ‘I would never have come to this, if you had only spoken in time. It is always wrong to hold back from speaking the word that needs to be heard. (William Barclay)
F. We may reprimand a person in such a way that there is clearly nothing but anger in our voice and nothing but bitterness in our minds and hearts. A rebuke given solely in anger may produce fear, and may cause pain, but it will almost inevitably arouse resentment; and its ultimate effect may well be to drive those who are rebuked even more firmly into their mistaken ways. The rebuke of anger and the reprimand of contemptuous dislike are seldom effective and are far more likely to do harm than good. (William Barclay)
G. It was said of Florence Allshorn, the great missionary teacher, that, when she was principal of a women's college, she always rebuked her students, when the need arose, as it were with her arm around them. The rebuke which clearly comes from love is the only effective one. If we ever have cause to reprimand anyone, we must do so in such a way as to make it clear that we do this not because we find a cruel pleasure in it, not because we want to do it, but because we are under the compulsion of love and seek to help, not to hurt. (William Barclay)
H. But entreat him as a father - As you would a father. That is, do not harshly denounce him. Endeavor to persuade him to lead a more holy life. One of the things for which the ancients were remarkable above most of the moderns, and for which the Orientals are still distinguished, was respect for age. Few things are enjoined with more explicitness and emphasis in the Bible than this; Lev_19:32; Job 29; Pro_20:20; Pro_30:17; compare Dan_7:9-10; Rev_1:14-15. The apostle would have Timothy, and, for the same reason, every other minister of the gospel, a model of this virtue. (Barnes)
I. And the younger men as brethren - That is, treat them as you would your own brothers. Do not consider them as aliens, strangers, or enemies, but entertain toward them, even when they go astray, the kindly feelings of a brother. This refers more particularly to his private conversation with them, and to his personal efforts to reclaim them when they had fallen into sin. When these efforts were ineffectual, and they sinned openly, he was to “rebuke them before all” 1Ti_5:20, that others might be deterred from following their example. (Barnes)
I Tim 5:2 The elder women as mothers; the younger as sisters, with all purity.
5:2 to older women as mothers, to younger women as sisters, in all purity [being careful to maintain appropriate relationships].
A. The elder women as mothers,.... When they offend in any point, they are to be reasoned, and argued, and pleaded with, as children should with their mothers; and are to be considered as mothers in Israel, and to be treated with great tenderness and respect. (John Gill)
B. The younger as sisters - With the feelings which you have toward a sister. The tender love which one has for a beloved sister would always keep him from using harsh and severe language. The same mildness, gentleness, and affection should be used toward a sister in the church. (Barnes)
C. With the strictest decorum in thy converse with them, and distance from everything, in word or deed, that could have the least appearance of levity and wantonness, remembering how many eyes are upon thee, and how fatal anything in thy conduct, which might bring the least blemish upon thy character, would be to the honor and success of thy ministry, and to the credit of the gospel and its professors.
D. With all purity - Nothing could be more characteristic of Paul’s manner than this injunction; nothing could show a deeper acquaintance with human nature. He knew the danger which would beset a youthful minister of the gospel when it was his duty to admonish and entreat a youthful female; he knew, too, the scandal to which he might be exposed if, in the performance of the necessary duties of his office, there should be the slightest departure from purity and propriety. He was therefore to guard his heart with more than common vigilance in such circumstances, and was to indulge in no word, or look, or action, which could by any possibility be construed as manifesting an improper state of feeling. On nothing else do the fair character and usefulness of a youthful minister more depend, than on the observance of this precept. Nowhere else does he more need the grace of the Lord Jesus, and the exercise of prudence, and the manifestation of incorruptible integrity, than in the performance of this duty. 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. (Barnes)
E. There is a famous phrase which speaks of ‘Platonic friendship’ (intimate and affectionate but not sexual.) Love must be kept for one; it is a fearful thing when physical matters dominate the relationship between the sexes, and a man cannot see a woman without thinking in terms of her body. (William Barclay)
I Tim 5:3 Honour widows that are widows indeed.
5:3 Honor and help those widows who are truly widowed [alone, and without support].
A. The Old Widows (1 Tim. 5:3-10) From the beginning of its ministry, the church had a concern for believing widows (Acts 6:1; 9:39). Of course, the nation of Israel had sought to care for widows; and God had given special legislation to protect them (Deut. 10:18; 24:17; Isa. 1:17). God's special care for the widows is a recuring theme in Scripture (Deut. 14:29; Ps. 94:6; Mal 3:5). It was only right that the local church show compassion to these women who were in need. (W. W.)
B. However, the church must be careful not to waste its resources on people who really are not in need Whether we like to admit it or not, there are individuals and entire families that "milk" local churches, while they themselves refuse to work or to use their own resources wisely. As long as they can get handouts from the church why bother to go to work? (W. W.)
C. Honor widows - The particular attention and respect which are enjoined here, seem to refer to the class of widows who were supported by the church, and who were entrusted with the performance of certain duties toward the other female members, see 1 Timothy 5:9. It is to be remembered that the contact of the sexes was much more circumscribed in Oriental countries than it is among us; that access to the female members of the church would be much less free than it is now, and that consequently there might have been a special propriety in entrusting the duty of watching over the younger among them to the more aged. This duty would be naturally entrusted to those who had not the care of families. It would also be natural to commit it, if they were qualified, to those who had not the means of support, and who, while they were maintained by the church, might be rendering a valuable service to it. It would seem, therefore, that there was a class of this description, who were entrusted with these duties, and in regard to whose qualifications it was proper that Timothy should be instructed. The change of customs in society has made this class less necessary, and probably the arrangement was never designed to be permanent, but still it may be a question whether such an arrangement would not now be wise and useful in the church. (Barnes)
D. Those really desolate; not like those (1Ti_5:4) having children or relations answerable for their support, nor like those (in 1Ti_5:6) “who live in pleasure”; but such as, from their earthly desolation as to friends, are most likely to trust wholly in God, persevere in continual prayers, and carry out the religious duties assigned to Church widows (1Ti_5:5). Care for widows was transferred from the Jewish economy to the Christian (Deu_14:29; Deu_16:11; Deu_24:17, Deu_24:19).
E. If a widow had relatives they should care for her so that the church might use its money to care for others who have no help. If her own children were dead, then her grandchildren (the KJV translates them "nephews" in 1 Tim. 5:4) should accept the responsibility. When you recall that society in that
day did not have the kind of institutions we have today--pensions, Social Security, retirement homes, etc. you can see how important family care really was. Of course, the presence of such institutions today does not relieve any family of its loving obligations. "Honor thy father and thy mother" is still in the Bible (Ex. 20:12; Eph. 6:1-3). (W. W.)
I Tim 5:4 But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God.
5:4 But if a widow has children or grandchildren [who are adults], see to it that these first learn to show great respect to their own family [as their religious duty and natural obligation], and to compensate their parents or grandparents [for their upbringing]; for this is acceptable and pleasing in the sight of God.
A. Honor widows who are genuinely in a widow's destitute position. But if any widow has children or grandchildren, let such children learn to begin by discharging the duties of religion in their own homes; and let them learn to give a return for all that their parents have done for them; for this is the kind of conduct that meets with God's approval. Now she who is genuinely in the position of a widow, and who is left all alone, has set her hope on God, and night and day she devotes herself to petitions and prayers. (W. B.)
B. “piety” -- the quality of being religious or reverent.
C. to show piety at home — filial piety towards their widowed mother or grandmother, by giving her sustenance. Literally, “to show piety towards their own house.” “Piety is applied to the reverential discharge of filial duties; as the parental relation is the earthly representation of God our heavenly Father’s relation to us. “Their own” stands in opposition to the Church, in relation to which the widow is comparatively a stranger. She has a claim on her own children, prior to her claim on the Church; let them fulfil this prior claim which she has on them, by sustaining her and not burdening the Church. (Jamieson-Fausset-Brown)
D. “requite” Strong’s G591 -- a?p?d?´d?µ? -- apodido¯mi -- ap-od-eed'-o-mee Thayer Definition:
a. 1) to deliver, to give away for one’s own profit what is one’s own, to sell
b. 2) to pay off, discharge what is due
i. 2a) a debt, wages, tribute, taxes, produce due
ii. 2b) things promised under oath
iii. 2c) conjugal duty
iv. 2d) to render account
c. 3) to give back, restore
d. 4) to requite, recompense in a good or a bad sense Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from G575 and G1325
E. But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents (or, nephews).—The Greek word here should be rendered grandchildren; the original meaning of “nephew” (nepotes) has disappeared. Here a warning against allowing the Church to be burdened with a burden which others ought to bear is given, in the form of a pressing reminder to the children or grandchildren of the destitute and desolate widow. It is a solemn and imperative duty for the children to afford all needful succor—a duty not to be evaded by any bearing the Christian name. (Ellicott)
F. If any widow has children: Those who should be legitimately helped by the church should not have family who can assist them. If they do have family to assist them, it is the responsibility of the family to do it. (David Guzik)
G. It was Greek law from the time of the Athenian law-giver Solon that sons and daughters were not only morally but also legally bound to support their parents. (W. B.)
H. for that is good and acceptable before God; it is good in itself, and grateful, and well pleasing in his sight; it is part of the good, and perfect, and acceptable will of God; and which, as other actions done in faith, is acceptable to God through Jesus Christ. (John Gill)
I Tim 5:5 Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.
5:5 Now a woman who is really a widow and has been left [entirely] alone [without adequate income] trusts in God and continues in supplications and prayers night and day.
A. “indeed” Strong’s G3689 -- ??´?t?? -- onto¯s -- on'-toce Adverb of the oblique cases of G5607; really: - certainly, clean, indeed, of a truth, verily. Total KJV occurrences: 10
B. “indeed” Strong’s G3689 -- ??´?t?? -- onto¯s -- on'-toce Thayer Definition:
a. 1) truly, in reality, in point of fact, as opp. to what is pretended, fictitious, false, conjectural
b. 2) that which is truly etc., that which is indeed Part of Speech: adverb A Related Word by Thayer’s/Strong’s Number: from the oblique cases of G5607
C. This passage describes a “real” widow as one who is left alone; she has no one else to support her. “This shows that widows indeed are those that have neither children nor nephews, no relatives that either will or can help them, or no near relatives alive” (Clarke).
D. “desolate” Strong’s G3443 – µ???´? -- monoo¯ -- mon-o'-o Thayer Definition:
a. 1) to make single or solitary
b. 2) leave alone, forsake Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from G3441
E. supplications and prayers night and day; as the widow Anna did, Luk_2:36. A Widow indeed is one that has no outward dependence, betakes herself to the Lord, puts her confidence in him, and cries to him continually for a daily supply; and such an one, amidst all her poverty and meanness, is a living believer, one that lives by faith on the Lord; and is profitable, and useful to the church by her prayers and supplications made for them, as well as for herself; whereas she that is in the next verse described is just the reverse. (John Gill)
I Tim 5:6 But she that liveth in pleasure is dead while she liveth.
5:6 Whereas she who lives for pleasure and self-indulgence is spiritually dead even while she still lives.
A. “pleasure” Strong’s G4684 – spata?a´? -- spatalao¯ -- spat-al-ah'-o From spata´?? spatale¯ (luxury); to be voluptuous [relating to or characterized by luxury or sensual pleasure.]: - live in pleasure, be wanton [a sexually unrestrained woman.]. Total KJV occurrences: 2
B. This is a thoroughly Pauline thought, set forth in other language in the Roman Epistle, Romans 8:13 : “For if ye live after the flesh ye shall die.” The word in the Greek rendered “she that liveth in pleasure” is very remarkable, and in the New Testament is found only in one other place (James 5:5). The widow-woman who could so forget her sorrow and her duty is spoken of as a living corpse, and sharply contrasted with her far happier sister, who, dead to the pleasures of the flesh, living a life of prayer and of self-denial, in the true sense of the word, may be spoken of as living. (Ellicott)
C. But she that liveth in pleasure,.... Voluptuously, and deliciously; lives a wanton, loose, and licentious life, serving divers lusts and pleasures:, (John Gill)
D. is dead while she liveth; is dead in trespasses and sins, while she lives in them; is dead morally or spiritually, while she lives a natural or corporeal life. There is a likeness between a moral and a corporeal death. In a corporeal death, the soul is separated from the body; and in a moral death, souls are separated from God, and are alienated from the life of God; and are without Christ, who is the author and giver of spiritual life; and have not the Spirit, which is the Spirit of life: death defaces and deforms the man, and a moral death lies in the defacing of the image of God, first stamped on man, and in a loss of original righteousness; for as death strips a man naked of all, as he was when he came into the world, so sin, which brings on this moral death, has stripped man of his moral righteousness, whereby he is become dead in law, as well as in sin: and as in death there is a privation of all sense, so such who are dead, morally or spiritually, have no true sense of sin, and of their state and condition; are not concerned about sin, nor troubled for it, but rejoice in it, boast of it, plead for it, and declare it: between such persons and dead men there is a great similitude; as dead men are helpless to themselves, so are they; they can do nothing of, nor for themselves, in matters of a spiritual nature; and as dead men are unprofitable unto others, so are they to God, and man; and as dead men are hurtful and infectious to others, so they by their evil communications corrupt good manners; and as dead bodies are nauseous and disagreeable, so are such persons, especially to a pure and holy Being; and as dead men are deprived of their senses, so are these: they are blind, and cannot see and discern the things of the Spirit of God; they have not ears to hear the joyful sound of the Gospel, so as to understand it, approve of it, and delight in it; they have no feeling, nor are they burdened with the weight of sin; nor have they any taste and savor of the things of God, but only of the things of men; so that in a spiritual sense they are dead, while they are alive. (John Gill)
E. I think that one of the most reprehensible things going is a dirty old woman. Now, I think that dirty old men are bad, too. But you know, there’s something about an older lady that there should have developed that softness and that beauty. And you see some beautiful older lady who is a grandmotherly type and then you hear her talk and she’s using profanity and all, and there’s just something that doesn’t set right. It’s just not there. You know, I think that you usually think of the older women as mothers and, the way that some of them talk or act, it’s just really reprehensible. And one of the saddest things is to see in Las Vegas these old ladies standing there at these one-armed bandits just working those things all day long, with a cigarette hanging out of their mouth, you know. I mean, that just isn’t in my mind the picture of what old ladies ought to be doing. (Chuck Smith)
F. There is a beauty that comes to that older woman who has been walking with the Lord. There’s almost a sacredness. I love to just sit down and share with those who have been walking with the Lord through the years. And from their mouth there pours the richness of God’s love and God’s goodness through the years. Widows indeed. (Chuck Smith)
I Tim 5:7 And these things give in charge, that they may be blameless.
5:7 Keep instructing [the people to do] these things as well, so that they may be blameless and beyond reproach.
A. That they may be blameless - Charge the whole Church to attend to these things, that they may be blameless. The words are not spoken of the widows only, but of the Church or its officers; it cannot be restricted to the widows, (Adam Clarke)
B. “Blameless” G423 a??ep?´??pt?? -- anepile¯ptos -- an-ep-eel'-ape-tos -- Thayer Definition:
a. 1) not apprehended, that cannot be laid hold of
b. 2) that cannot be reprehended, not open to censure, irreproachable Part of Speech: adjective A Related Word by Thayer’s/Strong’s Number: from G1 (as a negative particle) and a derivative of G1949
C. For they are things which concern Christians in all circumstances and relations of life, who are too ready to seek happiness in the pursuit of sensual pleasure; that they may be blameless — The gender of the word here rendered blameless shows that the Ephesian brethren, not the widows, were the persons to whom Timothy was to give these things in charge. Probably either the deacons, or Timothy’s hearers in general, were intended. Indeed, in so luxurious a city as Ephesus, widows could not be the only persons who were in danger of failing into such sensualities as the apostle had been warning them against. (Benson)
D. That they may be blameless.—That, whether seeking support from the public alms of the Christian community or not, the widows of the congregation should struggle after an irreproachable self-denying life, and show before men publicly whose servants they indeed were. In these words there seems a hint that the former life of many of these women-converts to Christianity had been very different to the life loved of Christ, and that in their new profession as Christians there was urgent need of watchfulness on their part not to give any occasion to slanderous tongues. (Ellicott)
I Tim 5:8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.
5:8 If anyone fails to provide for his own, and especially for those of his own family, he has denied the faith [by disregarding its precepts] and is worse than an unbeliever [who fulfills his obligation in these matters].
A. That is, if they do not take care of the members of their own family, if they do not take care of the needs of those of their own family, really they have denied the faith. Honor thy father and mother, the Scriptures said. And you’ve denied the faith if you refuse to take care of your elderly parents and grandparents. (Chuck Smith)
B. But if any provide not for his own.—This repeated warning was necessary in the now rapidly widening circle of believers. Then, in those early days, as now, men and women were attempting to persuade themselves that the hopes and promises of Christians could be attained and won by a mere profession of faith, by an assent to the historical truths, by a barren reception of the doctrine of the atonement, without any practice of stern self-denial, apart from any loving consideration for others; there were evidently in that great Church of Ephesus, which St. Paul knew so well not a few professed believers in the Crucified who, while possessed themselves of a competence, perhaps even of wealth, could calmly look on while their relations and friends languished in the deepest poverty. (Ellicott)
C. And specially for those of his own house.—The circle of those for whose support and sustenance a Christian was responsible is here enlarged: not merely is the fairly prosperous man who professes to love Christ, bound to do his best for his nearest relations, such as his mother and grandmother, but St. Paul says “he must assist those of his own house,” in which term relatives who are much more distant are included, and even dependents connected with the family who had fallen into poverty and distress. (Ellicott)
D. He hath denied the faith He says that they who do not care about any of their relatives, and especially about their own house, have "denied the faith." And justly; for there is no piety towards God, when a person can thus lay aside the feelings of humanity. Would faith, which makes us the sons of God, render us worse than brute beasts? Such inhumanity, therefore, is open contempt of God, and denying of the faith. (John Calvin)
E. “denied” G720 a???e´?µa? – arneomai -- ar-neh'-om-ahee Thayer Definition:
a. 1) to deny
b. 2) to deny someone
i. 2a) to deny one’s self
1. 2a1) to disregard his own interests or to prove false to himself
2. 2a2) act entirely unlike himself
c. 3) to deny, abnegate, abjure
d. 4) not to accept, to reject, to refuse something offered Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: perhaps from G1 (as a negative particle) and the middle voice of G4483
F. And is worse than an infidel.—The rules even of the nobler Pagan moralists forbid such heartless selfishness. For a Christian, then, deliberately to neglect such plain duties would bring shame and disgrace on the religion of the loving Christ, and, notwithstanding the name he bore, and the company in which he was enrolled, such a denier of the faith would be really worse than a heathen. (Ellicott)
G. “infidel” Strong’s G571 a?´p?st?? – apistos -- ap'-is-tos From G1 (as a negative particle) and G4103; (actively) disbelieving, that is, without Christian faith (specifically a heathen); (passively) untrustworthy (person), or incredible (thing): - that believeth not, faithless, incredible thing, infidel, unbeliever (-ing). Total KJV occurrences: 23
H. Not content with this, Paul heightens the criminality of their conduct, by saying, that he who forgets his own is worse than an infidel This is true for two reasons. First, the further advanced any one is in the knowledge of God, the less is he excused; and therefore, they who shut their eyes against the clear light of God are worse than infidels. Secondly, this is a kind of duty which nature itself teaches; for they are natural affections. And if, by the mere guidance of nature, infidels are so prone to love their own, what must we think of those who are not moved by any such feeling? Do they not go even beyond the ungodly in brutality? If it be objected, that, among unbelievers, there are also many parents that are cruel and savage; the explanation is easy, that Paul is not speaking of any parents but those who, by the guidance and instruction of nature, take care of their own offspring; for, if any one have degenerated from that which is so perfectly natural, he ought to be regarded as a monster. (John Calvin)
I Tim 5:9 Let not a widow be taken into the number under threescore years old, having been the wife of one man,
5:9 A widow is to be put on the list [to receive regular assistance] only if she is over sixty years of age, [having been] the wife of one man,
A. Let not a widow be chosen - Into the number of deaconesses, who attended sick women or travelling preachers. Under threescore - Afterwards they were admitted at forty, if they were eminent for holiness. Having been the wife of one husband - That is, having lived in lawful marriage, whether with one or more persons successively. (John Wesley)
B. Let not a widow be taken into the number,.... That is, of widows, to be maintained by the church; though some choose to understand these words of the number of such who were made deaconesses, and had the care of the poor widows of the church committed to them; and so the Arabic version renders it, "if a widow be chosen a deaconess"; but the former sense is best, for it appears from 1Ti_5:1 that the apostle is still speaking of widows to be relieved: now such were not to be taken under the church's care for relief, under threescore years old: for under this age it might be supposed they would marry, and so not be desolate, but would have husbands to provide for them; or they might be capable of labor, and so of taking care of themselves. The age of sixty years was by the Jews reckoned ????, "old age", but not under. (John Gill)
C. Having been the wife of one man; that is, at one time; for second marriages are not hereby condemned, for this would be to condemn what the apostle elsewhere allows, Rom_7:2. Nor is the sense only, that she should be one who never had more husbands than one at once; for this was not usual for women to have more husbands than one, even where polygamy obtained, or where men had more wives than one: this rather therefore is to be understood of one who had never put away her husband, and married another, which was sometimes done among the Jews; see Mar_10:12, and this being a scandalous practice, the apostle was willing to put a mark of infamy upon it, and exclude such persons who had been guilty of it from the number of widows relieved by the church. (John Gill)
I Tim 5:10 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.
5:10 and has a reputation for good deeds; [she is eligible] if she has brought up children, if she has shown hospitality to strangers, if she has washed the feet of the saints (God’s people), if she has assisted the distressed, and has devoted herself to doing good in every way.
(Adam Clarke)
A. Well reported of for good works - Numbers being able to bear testimony, as the word implies, that she has not only avoided all sin, but that she has walked according to the testimony of God.
B. Brought up children - It was customary among the Gentiles to expose their children, when so poor that they were not able to provide for them. Pious and humane people took these up; and fed, clothed, and educated them. The words brought up may refer to the children of others, who were educated in the Christian faith by pious Christian women.
C. Lodged strangers - If she have been given to hospitality, freely contributing to the necessitous, when she had it in her power.
D. Washed the saints’ feet - This was an office of humanity shown to all strangers and travelers in the eastern countries, who, either walking barefoot, or having only a sort of sole to defend the foot, needed washing when they came to their journey’s end. Pious women generally did this act of kindness.
E. Relieved the afflicted - Visited and ministered to the sick.
F. Diligently followed every good work - In a word, if she have been altogether a Christian, living according to the precepts of the Gospel, and doing the Lord’s work with all her heart, soul, and strength.
I Tim 5:11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;
I Tim 5:12 Having damnation, because they have cast off their first faith.
5:11 But refuse [to enroll the] younger widows, for when they feel their natural desires in disregard of Christ, they wish to marry again,
5:12 and so they incur condemnation for having set aside their previous pledge.
It is not that younger widows are condemned for marrying again. What is condemned is this. A young husband dies; and the widow, in the first bitterness of sorrow and on the impulse of the moment, decides to remain a widow all her life and to dedicate her life to the Church, but later she changes her mind and remarries. That woman is regarded as having taken Christ as her bridegroom. So, by marrying again, she is regarded as breaking her marriage vow to Christ. She would have been better never to have taken the vow. What complicated this matter very much was the social background of the times. It was next to impossible for a single or a widowed 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. (William Barclay)
I Tim 5:13 And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.
5:13 Now at the same time, they also learn to be idle as they go from house to house; and not only idle, but also gossips and busybodies [meddlers in things that do not concern them], talking about things they should not mention.
In any event, the perils of idleness remain the same in any age. There was the danger of becoming restless: because a woman did not have enough to do, she might become one of those individuals who drift from house to house in an empty social round. It was almost inevitable that such a woman would become a gossip: because she had nothing important to talk about, she would tend to talk scandal, repeating tales from house to house, each time with a little more embellishment and a little more malice. Such a woman ran the risk of becoming a busybody: because she had nothing of her own to hold her attention, she would be very apt to over-interested and over-interfering in the affairs of others. It was true then, as it is true now, that, as the hymn-writer Isaac Watts had it, ‘Satan finds some mischief still for idle hand to do.’ The full life is always the safe life, and the empty life is always the life in peril. (William Barclay)
I Tim 5:14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.
5:14 So I want younger widows to get married, have children, manage their households, and not give opponents of the faith any occasion for slander.
A. “occasion” --- military term that means “a place from which a movement or attack is made; a base of operations” (Chuck Missler)
B. I will therefore that the younger women marry - As the preceding discourse has been about the younger widows, and this is an inference from it; it is most evident that by the younger women the apostle means the young widows. These he considers unfit for the office of the female diaconate, and therefore wills them to marry, educate children, and give themselves wholly up to domestic affairs. Here the apostle, so far from forbidding second marriages, positively enjoins or at least recommends them. And what man of sense could have done otherwise in the cases he mentions? It is no sin in any case to marry, bear children, and take care of a family; but it is a sin in every case to be idle persons, gadders about, tattlers, busybodies, sifting out and detailing family secrets, etc. (Adam Clarke)
I Tim 5:15 For some are already turned aside after Satan.
5:15 Some [widows] have already turned away [from the faith] to follow Satan.
A. We have scandals enough already, we had need take as good heed as we can that we have no more; some young women already are apostatized (and, possibly, for the sake or by the occasion of such marriages) to Judaism or paganism; or, it may be, to a loose and lewd course of life, not suiting the profession of Christianity. (Matthew Poole)
B. Satan is always alert to an opportunity to invade and destroy a Christian home. (Chuck Missler)
I Tim 5:16 If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.
5:16 If any believing woman has [dependent] widows [in her household], she must assist them [according to her ability]; and the church must not be burdened [with them], so that it may assist those who are truly widows [those who are all alone and are dependent].
A. If any man or woman that believeth have widows; if any men or women that are Christians have any widows that are nearly related to them, if themselves be able,
B. let them relieve them, and let not the church be charged; and not turn off that natural duty which they owe to their parents, or near relations, to relieve them, to the church, which hath others enough to look after, and upon which there lies only a moral and Christian obligation.
C. That it may relieve them that are widows indeed; that so the alms of the church may go to relieve those only who are perfectly desolate, having neither husbands nor any other near relations to provide for them. (Matthew Poole)
I Tim 5:17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
5:17 The elders who perform their leadership duties well are to be considered worthy of double honor (financial support), especially those who work hard at preaching and teaching [the word of God concerning eternal salvation through Christ].
Paul added a statement from our Lord Jesus Christ: The laborer deserves his wages" (Luke 10:7), This was a common saying in that day, but Paul equated the words of Christ with Old Testament Scripture! If pastors are faithful in feeding and leading the people, then the church ought to be faithful and pay them adequately. "Double honor" (1 Tim. 5:17) can be translated "generous pay." (The word honor is used as in "honorarium.") It is God's plan that the needs of His servants be met by their local churches; and He will bless churches that are faithful to His servants. If a church is not faithful, and its pastor's needs are not met, it is a poor testimony; and God has ways of dealing with the situation. He can provide through other means, but then the church misses the blessing; or He may move His servant elsewhere. The other side of the coin is this: A pastor must never minister simply to earn money (see 1 Tim. 3:3). To "negotiate" with churches, or to canvass around looking for a place with a bigger salary is not in the will of God. Nor is it right for a pastor to bring into his sermons his own financial needs, hoping to arouse some support from the finance committee! (Warren Wiersbe)
I Tim 5:18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.
5:18 For the Scripture says, “YOU SHALL NOT MUZZLE THE OX WHILE IT IS TREADING OUT THE GRAIN [to keep it from eating],” and, “The worker is worthy of his wages [he deserves fair compensation].”
Elders are to be properly honored and properly paid. When threshing was done in the middle east, the sheaves of corn were laid on the threshing-floor; then oxen in pairs were driven repeatedly across them; or they were tethered to a post in the middle and made to march round and round on the grain; or a threshing sledge was harnessed to them and the sledge was drawn to and fro across the corn. In all cases, the oxen were left unmuzzled and were free to eat as much of the grain as they wanted, as a reward for the work they were doing. The actual law that the ox must not be muzzled is in Deuteronomy 25:4. The saying that the laborer deserves to be paid is a saying of Jesus (Luke 10:7). It is most likely a proverbial saying which he quoted. Everyone who works deserves financial support; and the harder people work, the more they deserve. (Warren Wiersbe)
I Tim 5:19 Against an elder receive not an accusation, but before two or three witnesses.
5:19 Do not accept an accusation against an elder unless it is based on [the testimony of at least] two or three witnesses.
A. Paul is discussing the discipline of church leaders. It is sad when a church member must be disciplined, but it is even sadder when a spiritual leader fails and must be disciplined; for leaders, when they fall, have a way of affecting others. The purpose of discipline is restoration, not revenge. Our purpose is to save the offender, not to drive them away. Our attitude must be one of love and tenderness. In fact the verb “restore” used in Galatians 6:1 means “to set a broken bone.” Think of the patience and tenderness involved in that procedure! (Warren Wiersbe)
B. Paul’s first caution to Timothy was to be sure of his facts, and the way to do that is to have witnesses. I think a dual application of the principle is suggested here. First, those who make any accusation against a pastor must be able to support it with witnesses. Rumor and suspicion are not adequate grounds for discipline. Second, when an accusation is made, witnesses ought to be present. In other words, the accused has the right to face his accuser in the presence of witnesses. (W. W.)
C. It is sad when churches disobey the Word and listen to rumors, lies, and gossip. Many a godly pastor has been defeated in his life and ministry in this way, and some have even resigned from the ministry. “Where there’s smoke, there’s fire” may be a good slogan for a volunteer fire department, but it does not apply to local churches. “Where there’s smoke, there’s fire” could possibly mean that somebody’s tongue has been “set on fire of hell!” (James 3:6) (W. W.)
D. It was Jewish law that no one should be condemned on the evidence of a single witness: ‘A single witness shall not suffice to convict a person of any crime or wrongdoing in connection with any offence that may be committed. Only on the evidence of two or three witnesses shall a charge be sustained' (Deuteronomy 19:15). The Mishnah, the codified Rabbinic law, in describing the process of trial, says: The second witness was likewise brought in and examined. If the testimony of the two was found to agree, the case for the defense was opened' If a charge was supported by the evidence of only one witness, it was held that there was no case to answer. In later times, church regulations laid it down that the two witnesses must be Christian, for it would have been easy for a malicious non-Christian to make up a false charge against a Christian elder in order to discredit him, and through him to discredit the Church. In the early days, the Church authorities did not hesitate to apply discipline; and Theodore of Mopseuestia, one of the early fathers who lived in the late fourth and early fifth centuries, points out how necessary this regulation was, because the elders were always liable to be disliked and were especially open to malicious attack due to the retaliation by some who had been rebuked by them for sin'. Those who had been disciplined might well seek to get their own back by maliciously charging an elder with some irregularity or some sin. (W. B.)
I Tim 5:20 Them that sin rebuke before all, that others also may fear.
5:20 As for those [elders] who continue in sin, reprimand them in the presence of all [the congregation], so that the rest will be warned.
A. The Apostle here, apparently, is still referring exclusively to that order of presbyters whose more meritorious members he had directed Timothy to honor with a special honor, and towards whose accused members he instructed him how to act. He now passes to the question how to deal with these responsible officers of the Church when they were proved to be notoriously sinning. While, on the one hand, the earnest and devoted men were to be honored with “a double honor”—while every possible legal precaution was to be taken in the case of those being accused—on the other hand, when proved to be men continuing in sin and error, their punishment must be as marked as in the other case was the reward. The errors and sins of teachers of the faith are far more dangerous than in those who make up the rank and file of congregations, and require a more severe and more public punishment. (Ellicott)
B. “rebuke” G1651 e??e´??? -- elegcho¯ -- el-eng'-kho Thayer Definition:
a. 1) to convict, refute, confute
i. 1a) generally with a suggestion of shame of the person convicted
ii. 1b) by conviction to bring to the light, to expose
b. 2) to find fault with, correct
i. 2a) by word
1. 2a1) to reprehend severely, chide, admonish, reprove
2. 2a2) to call to account, show one his fault, demand an explanation
ii. 2b) by deed
1. 2b1) to chasten, to punish Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: of uncertain affinity
C. Rebuke before all - Before all the church or congregation. The word "rebuke" properly denotes to reprove or reprehend. It means here that there should be a public statement of the nature of the offence, and such a censure as the case demanded. It extends only to spiritual censures. There is no power given of inflicting any punishment by fine or imprisonment. The power of the church, in such cases, is only to express its strong and decided disapprobation of the wrong done, and, if the case demands it, of disowning the offending member or minister. This direction to "rebuke an offender before all," may be easily reconciled with the direction in 1 Timothy 5:1, "Rebuke not an elder." The latter refers to the private and pastoral conversation with an elder, and to the method in which he should be treated in such contact - to wit, with the feelings due to a father; the direction here refers to the manner in which an offender should be treated who has been proved to be guilty, and where the case has become public. Then there is to be a public expression of disapprobation. (Barnes)
D. Those who persist in sin are to be publicly rebuked. That public rebuke had a double value. It sobered sinners into a consideration of their ways, and it made others take care that they did not involve themselves in a similar humiliation. The threat of publicity is no bad thing if it keeps people on the right path, even through fear. A wise leader will know the time to keep things quiet and the time for public rebuke. But, whatever happens, the Church must never give the impression that it is condoning sin. (William Barclay)
E. rebuke before all—publicly before the Church (Mt 18:15-17; 1Co 5:9-13; Eph 5:11). Not until this "rebuke" was disregarded was the offender to be excommunicated. (Barnes)
I Tim 5:21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.
5:21 I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels that you guard and keep these rules without bias, doing nothing out of favoritism.
A. I charge thee before God - The apostle would have Timothy to consider that all he did should be done as in the sight of God, the Father of the spirits of all flesh; in the sight of Christ, the Savior of sinners, who purchased the Church with his own blood; and in the sight of the most holy, approved, and eminent angels, whose office it was to minister to the heirs of salvation. The word, elect, applied to the angels here, is supposed to distinguish those who stood, when others fell from their first estate. The former were elect, or approved; the latter reprobate, or disapproved. This is not an unfrequent sense of the word, elect. Perhaps there is nothing else meant than the angels that are chosen out from among others, by the Lord himself, to be ministering servants to the Church. (Adam Clarke)
B. Without preferring one before another - Without prejudice. Promote no man’s cause; make not up thy mind on any case, till thou hast weighed both sides, and heard both parties, with their respective witnesses; and then act impartially, as the matter may appear to be proved. Do not treat any man, in religious matters, according to the rank he holds in life, or according to any personal attachment thou mayest have for him. Every man should be dealt with in the Church as he will be dealt with at the judgment-seat of Christ. A minister of the Gospel, who, in the exercise of discipline in the Church, is swayed and warped by secular considerations, will be a curse rather than a blessing to the people of God. Accepting the persons of the rich, in ecclesiastical matters, has been a source of corruption in Christianity. With some ministers the show of piety in a rich man goes farther than the soundest Christian experience in the poor. What account can such persons give of their stewardship? (Adam Clarke)
C. Timothy is urged to administer his office without favoritism or prejudice. The biblical scholar B. S. Easton writes: ‘The well-being of every community depends on impartial discipline.' Nothing does more harm than when some people are treated as if they could do no wrong and others as if they could do no right. Justice is a universal virtue, and the Church must surely never fall below the impartial standards which even the world demands. (W. B.)
I Tim 5:22 Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.
5:22 Do not hurry to lay hands on anyone [ordaining and approving someone for ministry or an office in the church, or in reinstating expelled offenders], and thereby share in the sins of others; keep yourself free from sin.
Timothy is warned not to be too hasty in laying hands on any man'. That may mean one of two things.
A. It may mean that he is not to be too quick in laying hands on any man to ordain him to the office in the Church. Before people gain promotion in business, or in teaching, or in the army or the navy or the air force, they must prove that they deserve it. No one should ever start at the top. This is doubly important in the Church, for those who are raised to high office and then fail in it bring dishonor, not only on themselves, but also on the Church. In a critical world, the Church cannot be too careful in regard to the kind of men and women whom it chooses as its leaders. (W. B.)
B. In the early Church, it was the custom to lay hands on a sinner who repented, who had given proof of repentance and who had returned to the fold of the Church. It is laid down: 'As each sinner repents, and shows the fruits of repentance, lay hands on him, while all pray for him' The early Church historian Eusebius tells us that it was the ancient custom that repentant sinners should be received back with the laying on of hands and with prayer. If that is the meaning here, it will be a warning to Timothy not to be too quick to receive back anyone who has brought disgrace on the Church, to wait until the individual has shown genuine penitence and a true determination to live according to that declaration of repentance. That is not for a moment to say that such a person is to be held at arm's length and treated with suspicion, but rather to be treated with all sympathy and with all help and guidance in the period of probation. But it is to say that membership of the Church is never to be treated lightly, and that people must show their penitence for the past and their determination for the future before they are received not into the fellowship of the Church but into its membership. The fellowship of the Church exists to help such people redeem themselves, but its membership is for those who have truly pledged their lives to Christ. (W. B.)
C. Neither be partaker of other men’s sins - It is a sin for any improper person to thrust himself into the sacred office; and he partakes of that sin who introduces, helps him forward, or sanctions him in it. O, what an account will rash, undiscerning, and prejudiced bishops, presbyters, and others, have to render to God for their ordinations! Their laying rash or careless hands “on skulls that cannot teach, and will not learn;” while probably they refuse inducting others well qualified for the Christian ministry. (A. C.)
I Tim 5:23 Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.
5:23 No longer continue drinking [only] water, but use a little wine for the sake of your stomach and your frequent illnesses.
A. According to the principles of the Church of England Temperance Society the resolution of total abstinence is taken (as it was by Timothy) by those who see in it a discipline in Christian life, or a help in Christian love, and is expressly guarded by the reservation ‘except under medical advice;’ and the question whether wine and other alcoholic drinks are generally useful in illness is one quite open among C.E.T.S. total abstainers, as among doctors. On a point of medical science St Paul’s lay experience will not be claimed as a final settlement. (Cambridge Bible)
B. Drink no longer water - There has been much difficulty felt in regard to the connection which this advice has with what precedes and what follows. Many have considered the difficulty to be so great that they have supposed that this verse has been displaced, and that it should be introduced in some other connection. The true connection, and the reason for the introduction of the counsel here, seems to me to be this: Paul appears to have been suddenly impressed with the thought - a thought which is very likely to come over a man who is writing on the duties of the ministry - of the arduous nature of the ministerial office. He was giving counsels in regard to an office which required a great amount of labor, care, and anxiety. The labors enjoined were such as to demand all the time; the care and anxiety incident to such a charge would be very likely to prostrate the frame, and to injure the health. Then he remembered that Timothy was yet but a youth; he recalled his feebleness of constitution and his frequent attacks of illness; he recollected the very abstemious habits which he had prescribed for himself, and, in this connection, he urges him to a careful regard for his health, and prescribes the use of a small quantity of wine, mingled with his water, as a suitable medicine in his case. (Barnes)
C. No longer drink water There are some who conjecture that this sentence, which breaks off the train of thought, was not written by Paul. But we see that Paul was not so anxious about keeping up the close connection of a discourse, and that it was very customary with him to intermingle a variety of statements without any arrangement. Besides, it is possible that what had been formerly written in the margin of the Epistle afterwards found its way into this passage through the mistake of the transcribers. Yet there is no necessity for giving ourselves much trouble on that point, if we consider Paul's custom, which I have mentioned, of sometimes mingling various subjects. (Calvin)
D. What is said amounts to this, that Timothy should accustom himself to drink a little wine, for the sake of preserving his health; for he does not absolutely forbid him to "drink water," but to use it as his ordinary beverage; and that is the meaning of the Greek word hudropotein. (Calvin)
E. But why does he not simply advise him to drink wine? For when he adds, a little, he appears to guard against intemperance, which there was no reason to dread in Timothy. I reply, this was rather expressed, in order to meet the slanders of wicked men, who would otherwise have been ready to mock at his advice, on this or some such pretext: "What sort of philosophy is this, which encourages to drink wine? Is that the road by which we rise to heaven?" In order to meet jeers of this kind, he declares that he provides only for a case of necessity; and at the same time he recommends moderation. (Calvin)
F. Be no longer a drinker of for drink no longer, A.V. Be... a drinker of water; here only in the New Testament. It is found in some codices of the LXX. in Daniel 1:12, and also in classical Greek. We learn from hence the interesting fact that Timothy was, in modern parlance, a total abstainer; and we also learn that, in St. Paul's judgment, total abstinence was not to be adhered to if injurious to the health. The epithet, "a little," should not be overlooked. Was Luke, the beloved physician, with St. Paul when he wrote this prescription (see 2 Timothy 4:11)? It is also interesting to have this passing allusion to Timothy's bad health, and this instance of St. Paul's thoughtful consideration for him. Infirmities; in the sense of sicknesses, attacks of illness. 1 Timothy 5:23 (Pulpit Comm.)
I Tim 5:24 Some men's sins are open beforehand, going before to judgment; and some men they follow after.
5:24 The sins of some people are conspicuous, leading the way for them into judgment [so that they are clearly not qualified for ministry]; but the sins of others appear later [for they are hidden and follow behind them].
A. Some men’s sins are open beforehand - In appointing men to sacred offices in the Church, among the candidates Timothy would find, (Adam Clarke)
a. 1. Some of whom he knew nothing, but only that they professed Christianity; let such be tried before they are appointed.
b. 2. Some of whose faith and piety he had the fullest knowledge, and whose usefulness in the Church was well known.
c. 3. Some whose lives were not at all or but partially reformed, who were still unchanged in their hearts, and unholy in their lives.
B. The sins of these latter were known to all; they go before to judgment; with them he could have no difficulty. With the first class he must have more difficulty; there might have been hypocrites among them, whose sins could not be known till after they were brought into the sacred office. The characters of all should be fully investigated. The sins of some, before this investigation, might be so manifest as to lead at once to condemnation. The sins of others might be found out after, or in consequence of, this investigation; and those that were otherwise could not be long hid from his knowledge, or the knowledge of the Church. On all these accounts the exhortation is necessary: Lay hands suddenly on no man. (Adam Clarke)
C. Some men's sins are open before hand,....- Some men are such open and notorious sinners, that there is no need of any inquiry about them, or any examination of them; or any witnesses to be called to their character, in order to pass judgment concerning them; they even prevent and supersede any formal process about them. With such persons, the apostle intimates, Timothy could have no difficulty upon him, what to do with them; should they be proposed for the ministry, he would know at once what to do with them; namely, reject them. There would be no danger of his laying hands suddenly on such; for the following phrase, (John Gill)
D. going before to judgment,--is not to be understood of God's judgment, or of the last and future judgment of the great day, but of human judgment: it is true indeed that some men's sins are manifest and barefaced, before that day comes; while others are so private, that they will not be known till that day declares them, and brings to light the hidden things of darkness: and much such a way of speaking is used by the Jews; who say, "whoever committeth one transgression, (a notorious one,) in this world, it joins to him, "and goes before him" ???? ???? "to the day of judgment". But this sense agrees not with the context; and with what propriety soever it may be said, of some men's sins going before to judgment, it cannot be said with any, that others follow after judgment; since at the general judgment, every work, both good and bad, with every secret thing, will be brought into it; and nothing will follow after that: wherefore the next clause, (John Gill)
E. and some men they follow after;-- that is, some men's sins follow after, is to be understood of their following after human judgment; or of their appearing in the light after judgment has been passed upon them, which before were hid: and the sense of the whole is this, that the characters of some men are so well known, and it is so plain a case, that they are destitute of the grace of God; have not ministerial gifts; or are unsound in the faith; or are men of immoral lives and conversations; so that there can be no dispute about them, whether they are to be admitted into the ministry of the word or rejected. But there are other persons who may be proposed, whose sins or errors are so private, that they may not be known; and yet may appear afterwards; wherefore it is proper to take time, and not be too hasty, or lay hands suddenly on men. (John Gill)
I Tim 5:25 Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.
5:25 Likewise, good deeds are quite evident, and those which are otherwise cannot be hidden [indefinitely].
A. Some men’s sins are open beforehand - This declaration, though it assumes a general form, is to be taken evidently in connection with the general subject of introducing men to the ministry 1Ti_5:22; and 1Ti_5:23 is to be regarded as a parenthesis. The apostle had given Timothy a charge 1Ti_5:22 respecting the character of those whom he should ordain. He here says, in reference to that, that the character of some people was manifest. There was no disguise. It was evident to all what it was, and there could be no danger of mistake respecting it. Their conduct was apparent to all. About such people he ought not to hesitate a moment, and, no matter what their talents, or learning, or rank in the community, he ought to have no participation in introducing them to the ministry. (Barnes)
B. Going before to judgment - Their character is well understood. There is no need of waiting for the day of judgment to know what they are. Their deeds so precede their own appearance at the judgment-bar, that the record and the verdict can be made up before they arrive there, and there will be scarcely need even of the formality of a trial. The meaning here is, that there could be no doubt about the character of such people, and Timothy should not be accessory to their being introduced into the office of the ministry. (Barnes)
C. And some men they follow after - That is, their character is not fully understood here. They conceal their plans. They practice deception. They appear different from what they really are. But the character of such people will be developed, and they will be judged according to their works. They cannot hope to escape with impunity. Though they have endeavored to hide their evil deeds, yet they will follow after them to the judgment-bar, and will meet them there. The meaning, in this connection, seems to be, that there ought to be circumspection in judging of the qualifications of men for the office of the ministry. It ought not to be inferred from favorable appearances at once, or on slight acquaintance, that they are qualified for the office - for they may be of the number of those whose characters, now concealed or misunderstood, will be developed only on the final trial. (Barnes)
