King James Version
1 Timothy 5
25 verses with commentary
Instructions for Various Groups
Rebuke not an elder, but intreat him as a father; and the younger men as brethren;
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Rebuke not an elder (Πρεσβυτέρῳ μὴ ἐπιπλήξῃς, Presbyterō mē epiplēxēs)—'do not rebuke an older man harshly.' Epiplēssō means to strike upon, rebuke sharply, scold. Presbyteros can mean either an older man or a church elder—here likely an older man generally. But intreat him as a father (ἀλλὰ παρακάλει ὡς πατέρα, alla parakalei hōs patera)—'but appeal to him as a father.' Parakaleō means to exhort, encourage, appeal—much gentler than harsh rebuke.
The younger men as brethren (νεωτέρους ὡς ἀδελφούς, neōterous hōs adelphous)—'younger men as brothers.' This begins Paul's instruction on treating different groups within the church family. Approach older men with respect due fathers, younger men with affection due brothers. Church relationships should mirror healthy family dynamics—honor, love, appropriate boundaries.
Timothy's youth (4:12) made rebuking older men especially delicate. Paul counsels respectful appeal rather than harsh confrontation. Even when correction is needed, manner matters—we're family, not adversaries. The gospel creates relationships requiring both truth and tenderness.
The younger men as brethren (νεωτέρους ὡς ἀδελφούς, neōterous hōs adelphous)—'younger men as brothers.' This begins Paul's instruction on treating different groups within the church family. Approach older men with respect due fathers, younger men with affection due brothers. Church relationships should mirror healthy family dynamics—honor, love, appropriate boundaries.
Timothy's youth (4:12) made rebuking older men especially delicate. Paul counsels respectful appeal rather than harsh confrontation. Even when correction is needed, manner matters—we're family, not adversaries. The gospel creates relationships requiring both truth and tenderness.
The elder women as mothers; the younger as sisters, with all purity.
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The elder women as mothers; the younger as sisters, with all purity (πρεσβυτέρας ὡς μητέρας, νεωτέρας ὡς ἀδελφὰς ἐν πάσῃ ἁγνείᾳ, presbyteras hōs mēteras, neōteras hōs adelphas en pasē hagneia)—Timothy must treat older women as mothers, younger women as sisters, 'in all purity.' Hagneia means purity, chastity, holiness—especially moral and sexual purity.
This continues Paul's instruction on relating to different age groups (5:1: older men as fathers, younger men as brothers). The emphasis on all purity when relating to younger women addresses potential sexual temptation—Timothy must guard against any impropriety or appearance of evil. Treat them with the respect and boundaries appropriate for siblings.
The family metaphor redefines church relationships. We're not a professional organization or social club but God's household—with all the honor, love, and appropriate boundaries family relationships require. Sexual purity in ministry relationships protects both the minister and the congregation.
This continues Paul's instruction on relating to different age groups (5:1: older men as fathers, younger men as brothers). The emphasis on all purity when relating to younger women addresses potential sexual temptation—Timothy must guard against any impropriety or appearance of evil. Treat them with the respect and boundaries appropriate for siblings.
The family metaphor redefines church relationships. We're not a professional organization or social club but God's household—with all the honor, love, and appropriate boundaries family relationships require. Sexual purity in ministry relationships protects both the minister and the congregation.
Widows in the Church
Honour widows that are widows indeed.
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Honour widows that are widows indeed (Χήρας τίμα τὰς ὄντως χήρας, Chēras tima tas ontōs chēras)—'honor widows who are truly widows.' Timaō means to honor, value, care for—including financial support (5:17-18 uses the same word for paying elders). Ontōs means 'really, truly, actually'—genuine widows.
Paul will define 'widows indeed' in verses 5, 9-10: women without family support who trust in God and live godly lives. The church has responsibility to care for vulnerable widows, but not all who have lost husbands qualify—some have family who should support them (5:4, 8, 16).
This begins Paul's extended discussion of widow care (5:3-16), addressing a major practical issue in the early church. With no social safety net, widows were among society's most vulnerable. The church's care for 'widows indeed' demonstrated the gospel's power to create a radically compassionate community.
Paul will define 'widows indeed' in verses 5, 9-10: women without family support who trust in God and live godly lives. The church has responsibility to care for vulnerable widows, but not all who have lost husbands qualify—some have family who should support them (5:4, 8, 16).
This begins Paul's extended discussion of widow care (5:3-16), addressing a major practical issue in the early church. With no social safety net, widows were among society's most vulnerable. The church's care for 'widows indeed' demonstrated the gospel's power to create a radically compassionate community.
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. piety: or, kindness
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But if any widow have children or nephews (εἰ δέ τις χήρα τέκνα ἢ ἔκγονα ἔχει, ei de tis chēra tekna ē ekgona echei)—'if any widow has children or grandchildren.' Ekgona means descendants, grandchildren. Let them learn first to shew piety at home (μανθανέτωσαν πρῶτον τὸν ἴδιον οἶκον εὐσεβεῖν, manthanetōsan prōton ton idion oikon eusebein)—'let them first learn to show godliness to their own household.'
And to requite their parents (καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις, kai amoibas apodidonai tois progonois)—'and to repay their parents/ancestors.' Amoibas apodidonai means to give back in return, to reciprocate. For that is good and acceptable before God (τοῦτο γάρ ἐστιν ἀπόδεκτον ἐνώπιον τοῦ θεοῦ, touto gar estin apodekton enōpion tou theou).
Adult children have primary responsibility to care for widowed mothers/grandmothers. This is eusebeia (godliness) practiced at home—repaying parents who cared for you in childhood. God approves this intergenerational faithfulness. The church should not enable families to shirk their duty.
And to requite their parents (καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις, kai amoibas apodidonai tois progonois)—'and to repay their parents/ancestors.' Amoibas apodidonai means to give back in return, to reciprocate. For that is good and acceptable before God (τοῦτο γάρ ἐστιν ἀπόδεκτον ἐνώπιον τοῦ θεοῦ, touto gar estin apodekton enōpion tou theou).
Adult children have primary responsibility to care for widowed mothers/grandmothers. This is eusebeia (godliness) practiced at home—repaying parents who cared for you in childhood. God approves this intergenerational faithfulness. The church should not enable families to shirk their duty.
Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.
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Now she that is a widow indeed, and desolate (ἡ δὲ ὄντως χήρα καὶ μεμονωμένη, hē de ontōs chēra kai memonōmenē)—'now a true widow, left all alone.' Ontōs means truly, really, actually. Monoō means to be left alone, isolated. The 'widow indeed' is genuinely alone—no family support. Trusteth in God (ἤλπικεν ἐπὶ θεὸν, ēlpiken epi theon)—'has set her hope on God.' Perfect tense: she has hoped and continues hoping.
And continueth in supplications and prayers night and day (προσμένει ταῖς δεήσεσιν καὶ ταῖς προσευχαῖς νυκτὸς καὶ ἡμέρας, prosmenei tais deēsesin kai tais proseuchais nyktos kai hēmeras)—'perseveres in petitions and prayers night and day.' Prosmenō means to remain, continue, persevere. Deēsis is petition, request. Proseuchē is prayer, especially to God. 'Night and day' suggests constant devotion, like Anna the prophetess (Luke 2:36-37).
The 'widow indeed' is characterized by: (1) genuine aloneness (no family support), (2) trust in God (not self or resources), and (3) devoted prayer life. She's thrown herself on God's mercy and lives in constant communion with Him. Such widows deserve church support—they're spiritual warriors whose prayers sustain the body.
And continueth in supplications and prayers night and day (προσμένει ταῖς δεήσεσιν καὶ ταῖς προσευχαῖς νυκτὸς καὶ ἡμέρας, prosmenei tais deēsesin kai tais proseuchais nyktos kai hēmeras)—'perseveres in petitions and prayers night and day.' Prosmenō means to remain, continue, persevere. Deēsis is petition, request. Proseuchē is prayer, especially to God. 'Night and day' suggests constant devotion, like Anna the prophetess (Luke 2:36-37).
The 'widow indeed' is characterized by: (1) genuine aloneness (no family support), (2) trust in God (not self or resources), and (3) devoted prayer life. She's thrown herself on God's mercy and lives in constant communion with Him. Such widows deserve church support—they're spiritual warriors whose prayers sustain the body.
But she that liveth in pleasure is dead while she liveth. in: or, delicately
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But she that liveth in pleasure is dead while she liveth (ἡ δὲ σπαταλῶσα ζῶσα τέθνηκεν, hē de spatalalōsa zōsa tethnēken)—'but she who lives in self-indulgent pleasure is dead even while living.' Spatalaō means to live luxuriously, indulge in pleasure, live wantonly. Tethnēken is perfect tense—'has died' with ongoing state.
This contrasts with the godly widow (5:5) who 'trusts in God and continues in prayers.' A widow who lives for self-indulgent pleasure, pursuing comfort and entertainment rather than godliness, is spiritually dead despite physical life. She has no vital relationship with God, no hope, no spiritual fruit.
This isn't condemning normal joy or appropriate enjoyment, but selfish hedonism—living for pleasure rather than God. Such a widow doesn't qualify for church support because she's not living as a faithful believer. Paul's concern is spiritual, not merely financial—what kind of life honors God in widowhood?
This contrasts with the godly widow (5:5) who 'trusts in God and continues in prayers.' A widow who lives for self-indulgent pleasure, pursuing comfort and entertainment rather than godliness, is spiritually dead despite physical life. She has no vital relationship with God, no hope, no spiritual fruit.
This isn't condemning normal joy or appropriate enjoyment, but selfish hedonism—living for pleasure rather than God. Such a widow doesn't qualify for church support because she's not living as a faithful believer. Paul's concern is spiritual, not merely financial—what kind of life honors God in widowhood?
And these things give in charge, that they may be blameless.
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And these things give in charge, that they may be blameless (καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν, kai tauta parangelle, hina anepilēmptoi ōsin)—'command these things, so that they may be above reproach.' Parangellō is military language: order, charge, command. Anepilēmptos means blameless, irreproachable—the same term used for elders (3:2).
Paul instructs Timothy to publicly teach these principles about widow care and family responsibility. The goal is that both widows and their families will be 'above reproach'—their conduct won't bring criticism on the church. Families caring for their own demonstrate godliness; widows living devotedly demonstrate faith; the church's discernment demonstrates wisdom.
Public teaching on practical matters like financial stewardship and family responsibility is essential pastoral ministry. These aren't private suggestions but apostolic commands to be proclaimed authoritatively. The church's reputation depends on members living blamelessly.
Paul instructs Timothy to publicly teach these principles about widow care and family responsibility. The goal is that both widows and their families will be 'above reproach'—their conduct won't bring criticism on the church. Families caring for their own demonstrate godliness; widows living devotedly demonstrate faith; the church's discernment demonstrates wisdom.
Public teaching on practical matters like financial stewardship and family responsibility is essential pastoral ministry. These aren't private suggestions but apostolic commands to be proclaimed authoritatively. The church's reputation depends on members living blamelessly.
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. house: or, kindred
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But if any provide not for his own, and specially for those of his own house (εἰ δέ τις τῶν ἰδίων καὶ μάλιστα τῶν οἰκείων οὐ προνοεῖ, ei de tis tōn idiōn kai malista tōn oikeiōn ou pronoei)—'if anyone does not provide for his relatives, especially his own household.' Pronoeo means to provide for, take thought for, care for. Idios means one's own. Oikeios means household members, family.
He hath denied the faith, and is worse than an infidel (τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστου χείρων, tēn pistin ērnētai kai estin apistou cheirōn)—'he has denied the faith and is worse than an unbeliever.' Arneomai means to deny, disown, repudiate. Apistos means unbeliever, one without faith. Cheirōn means worse, more evil.
This is one of Scripture's strongest statements: neglecting family responsibility denies the faith and makes one worse than pagans. Why? Because even unbelievers care for their families—it's basic human duty. A Christian who claims faith but abandons family demonstrates that profession is false. True faith produces love, beginning with those closest to us.
He hath denied the faith, and is worse than an infidel (τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστου χείρων, tēn pistin ērnētai kai estin apistou cheirōn)—'he has denied the faith and is worse than an unbeliever.' Arneomai means to deny, disown, repudiate. Apistos means unbeliever, one without faith. Cheirōn means worse, more evil.
This is one of Scripture's strongest statements: neglecting family responsibility denies the faith and makes one worse than pagans. Why? Because even unbelievers care for their families—it's basic human duty. A Christian who claims faith but abandons family demonstrates that profession is false. True faith produces love, beginning with those closest to us.
Let not a widow be taken into the number under threescore years old, having been the wife of one man, taken: or, chosen
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Let not a widow be taken into the number under threescore years old (Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, Chēra katalegesthō mē elatton etōn hexēkonta gegonuia)—'let a widow be enrolled only if she is not less than sixty years old.' Katalegō means to enroll in a list, register officially. This refers to the official order of widows receiving regular church support.
Having been the wife of one man (ἑνὸς ἀνδρὸς γυνή, henos andros gynē)—literally 'a one-man woman,' emphasizing marital faithfulness paralleling elder/deacon requirements. This likely excludes women who divorced and remarried or lived promiscuously, but wouldn't necessarily exclude widows who remarried after being widowed (which Paul endorses for younger widows in 5:14).
The age minimum (60) and character requirement (faithful wife) limit the widow roll to older women with proven godly character. Younger widows should remarry (5:14); older faithful widows deserve sustained church support.
Having been the wife of one man (ἑνὸς ἀνδρὸς γυνή, henos andros gynē)—literally 'a one-man woman,' emphasizing marital faithfulness paralleling elder/deacon requirements. This likely excludes women who divorced and remarried or lived promiscuously, but wouldn't necessarily exclude widows who remarried after being widowed (which Paul endorses for younger widows in 5:14).
The age minimum (60) and character requirement (faithful wife) limit the widow roll to older women with proven godly character. Younger widows should remarry (5:14); older faithful widows deserve sustained church support.
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.
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Well reported of for good works (ἐν ἔργοις καλοῖς μαρτυρουμένη, en ergois kalois martyroumenē)—'having a reputation for good works.' Martyreō means to bear witness, testify—her good deeds are publicly known. Paul lists five examples:
If she have brought up children (εἰ ἐτεκνοτρόφησεν, ei eteknotrophēsen)—raised children well. If she have lodged strangers (εἰ ἐξενοδόχησεν, ei exenodochēsen)—practiced hospitality. If she have washed the saints' feet (εἰ ἁγίων πόδας ἔνιψεν, ei hagiōn podas enipsen)—performed humble service. If she have relieved the afflicted (εἰ θλιβομένοις ἐπήρκεσεν, ei thlibomenois epērkesen)—helped those in distress. If she have diligently followed every good work (εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησεν, ei panti ergō agathō epēkolouthēsen)—devoted herself to every good deed.
These qualifications describe a lifetime of faithful, humble service. The enrolled widow has proven character through decades of practical godliness—raising children, showing hospitality, serving humbly, helping the suffering, pursuing every opportunity for good. She deserves honor and support.
If she have brought up children (εἰ ἐτεκνοτρόφησεν, ei eteknotrophēsen)—raised children well. If she have lodged strangers (εἰ ἐξενοδόχησεν, ei exenodochēsen)—practiced hospitality. If she have washed the saints' feet (εἰ ἁγίων πόδας ἔνιψεν, ei hagiōn podas enipsen)—performed humble service. If she have relieved the afflicted (εἰ θλιβομένοις ἐπήρκεσεν, ei thlibomenois epērkesen)—helped those in distress. If she have diligently followed every good work (εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησεν, ei panti ergō agathō epēkolouthēsen)—devoted herself to every good deed.
These qualifications describe a lifetime of faithful, humble service. The enrolled widow has proven character through decades of practical godliness—raising children, showing hospitality, serving humbly, helping the suffering, pursuing every opportunity for good. She deserves honor and support.
But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;
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But the younger widows refuse (νεωτέρας δὲ χήρας παραιτοῦ, neōteras de chēras paraitou)—'reject younger widows' from the official widow roll. Paraiteomai means to refuse, decline, avoid. For when they have begun to wax wanton against Christ (ὅταν γὰρ καταστρηνιάσωσιν τοῦ Χριστοῦ, hotan gar katastrēniasōsin tou Christou)—'when they feel sensual desires in defiance of Christ.' Katastrēniaō means to become restless, feel strong desires, grow wanton.
They will marry (γαμεῖν θέλουσιν, gamein thelousin)—'they desire to marry.' This isn't condemning remarriage (which Paul recommends in 5:14), but the problem of enrolling young widows who pledge devotion to church service, then abandon that commitment when romantic desires arise. They break their 'first faith' (5:12)—likely a pledge of celibate devotion to ministry.
Paul isn't criticizing natural desires for companionship but protecting both young widows and the church from broken commitments. Better not to enroll them than have them pledge lifelong service and later abandon it for marriage.
They will marry (γαμεῖν θέλουσιν, gamein thelousin)—'they desire to marry.' This isn't condemning remarriage (which Paul recommends in 5:14), but the problem of enrolling young widows who pledge devotion to church service, then abandon that commitment when romantic desires arise. They break their 'first faith' (5:12)—likely a pledge of celibate devotion to ministry.
Paul isn't criticizing natural desires for companionship but protecting both young widows and the church from broken commitments. Better not to enroll them than have them pledge lifelong service and later abandon it for marriage.
Having damnation, because they have cast off their first faith.
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Having damnation, because they have cast off their first faith (κρῖμα ἔχουσαι ὅτι τὴν πρώτην πίστιν ἠθέτησαν, krima echousai hoti tēn prōtēn pistin ēthetēsan)—'incurring condemnation because they have abandoned their prior commitment.' Krima means judgment, condemnation. Atheteo means to set aside, reject, nullify. Prōtē pistis is 'first faith'—likely not initial faith in Christ but their first pledge or commitment (to celibate service on the widow roll).
The problem isn't remarriage itself (Paul recommends it in 5:14), but breaking a commitment made to remain single for church service. Young widows who enrolled, pledged celibate devotion, then abandoned that vow to remarry have broken faith. They've nullified their commitment, bringing judgment (shame, broken trust) on themselves and the church.
This warns against hasty commitments. Better not to make vows than to make and break them (Ecclesiastes 5:4-5). The issue isn't remarriage but faithfulness—keep your word, or don't make promises you can't sustain. Character includes reliability and follow-through.
The problem isn't remarriage itself (Paul recommends it in 5:14), but breaking a commitment made to remain single for church service. Young widows who enrolled, pledged celibate devotion, then abandoned that vow to remarry have broken faith. They've nullified their commitment, bringing judgment (shame, broken trust) on themselves and the church.
This warns against hasty commitments. Better not to make vows than to make and break them (Ecclesiastes 5:4-5). The issue isn't remarriage but faithfulness—keep your word, or don't make promises you can't sustain. Character includes reliability and follow-through.
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.
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And withal they learn to be idle (ἅμα δὲ καὶ ἀργαὶ μανθάνουσιν, hama de kai argai manthanousin)—'at the same time they learn to be lazy.' Argos means idle, lazy, inactive. Young widows on church support with no household to manage can develop bad habits. Wandering about from house to house (περιερχόμεναι τὰς οἰκίας, perierchomenai tas oikias)—'going around from house to house.'
And not only idle, but tattlers also and busybodies (οὐ μόνον δὲ ἀργαὶ ἀλλὰ καὶ φλύαροι καὶ περίεργοι, ou monon de argai alla kai phlyaroi kai periergoi)—'not only idle but also gossips and busybodies.' Phlyaros means gossip, babbler. Periergos means busybody, meddler, one who pries into others' affairs. Speaking things which they ought not (λαλοῦσαι τὰ μὴ δέοντα, lalousai ta mē deonta)—'saying things they should not.'
Idleness breeds mischief. Young widows with time and no responsibility can fall into gossip, meddling, and inappropriate speech—destructive to church unity and their own character. Paul's solution: remarriage and household management (5:14).
And not only idle, but tattlers also and busybodies (οὐ μόνον δὲ ἀργαὶ ἀλλὰ καὶ φλύαροι καὶ περίεργοι, ou monon de argai alla kai phlyaroi kai periergoi)—'not only idle but also gossips and busybodies.' Phlyaros means gossip, babbler. Periergos means busybody, meddler, one who pries into others' affairs. Speaking things which they ought not (λαλοῦσαι τὰ μὴ δέοντα, lalousai ta mē deonta)—'saying things they should not.'
Idleness breeds mischief. Young widows with time and no responsibility can fall into gossip, meddling, and inappropriate speech—destructive to church unity and their own character. Paul's solution: remarriage and household management (5:14).
I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. to speak: Gr. for their railing
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I will therefore that the younger women marry (Βούλομαι οὖν νεωτέρας γαμεῖν, Boulomai oun neōteras gamein)—'I desire therefore that younger widows remarry.' Boulomai expresses apostolic will/preference. Bear children (τεκνογονεῖν, teknogonein)—have children. Guide the house (οἰκοδεσποτεῖν, oikodespotein)—manage the household, be homemaker.
Give none occasion to the adversary to speak reproachfully (μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν, mēdemian aphormēn didonai tō antikeimenō loidorias charin)—'give no opportunity to the opponent for slander.' Antikeimenos (the adversary) could mean Satan or human opponents of Christianity. Loidoria is reviling, abuse, slander.
Paul's solution for younger widows: remarriage, childbearing, household management. This provides purpose, prevents idleness, and protects the church's reputation. Critics could slander Christians if young widows lived aimlessly on church support. Better they embrace productive roles that demonstrate gospel transformation of domestic life.
Give none occasion to the adversary to speak reproachfully (μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν, mēdemian aphormēn didonai tō antikeimenō loidorias charin)—'give no opportunity to the opponent for slander.' Antikeimenos (the adversary) could mean Satan or human opponents of Christianity. Loidoria is reviling, abuse, slander.
Paul's solution for younger widows: remarriage, childbearing, household management. This provides purpose, prevents idleness, and protects the church's reputation. Critics could slander Christians if young widows lived aimlessly on church support. Better they embrace productive roles that demonstrate gospel transformation of domestic life.
For some are already turned aside after Satan.
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For some are already turned aside after Satan (ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ Σατανᾶ, ēdē gar tines exetrapēsan opisō tou Satana)—'for some have already turned away to follow Satan.' Ektrepō means to turn away, deviate, go astray. Opisō means 'after, behind'—following Satan rather than Christ.
This sobering statement explains Paul's urgency: some young widows have already fallen into the patterns he warned against (idleness, gossip, sensuality) and thereby fallen under Satan's influence. They've abandoned their devotion to Christ for destructive lifestyles.
The verse underscores the seriousness of the issue. This isn't hypothetical concern but observed reality in the Ephesian church. Young widows who pledged devotion to Christ but then pursued sensual pleasure, gossip, and idleness have effectively aligned with Satan's purposes rather than God's. Paul's preventive counsel (remarriage for younger widows, strict enrollment criteria for older widows) protects against such spiritual disaster.
This sobering statement explains Paul's urgency: some young widows have already fallen into the patterns he warned against (idleness, gossip, sensuality) and thereby fallen under Satan's influence. They've abandoned their devotion to Christ for destructive lifestyles.
The verse underscores the seriousness of the issue. This isn't hypothetical concern but observed reality in the Ephesian church. Young widows who pledged devotion to Christ but then pursued sensual pleasure, gossip, and idleness have effectively aligned with Satan's purposes rather than God's. Paul's preventive counsel (remarriage for younger widows, strict enrollment criteria for older widows) protects against such spiritual disaster.
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.
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If any man or woman that believeth have widows (εἴ τις πιστὸς ἢ πιστὴ ἔχει χήρας, ei tis pistos ē pistē echei chēras)—'if any believing man or woman has widows [in their family].' Pistos/pistē means believer (male/female). The phrase 'has widows' means has widowed relatives needing support—mother, grandmother, aunt, etc.
Let them relieve them, and let not the church be charged (ἐπαρκείτω αὐταῖς, καὶ μὴ βαρείσθω ἡ ἐκκλησία, eparkeitō autais, kai mē bareisthō hē ekklēsia)—'let them provide for them, and let not the church be burdened.' Eparkeo means to aid, help, relieve. Bareō means to burden, weigh down. That it may relieve them that are widows indeed (ἵνα ταῖς ὄντως χήραις ἐπαρκέσῃ, hina tais ontōs chērais eparkesē)—'so it may help those who are truly widows.'
Paul's principle is clear: families bear primary responsibility for their widowed members. The church should support only genuinely alone widows without family. This preserves church resources for those truly in need and prevents enabling families to shirk their duty. Stewardship requires discernment—helping everyone means helping no one well.
Let them relieve them, and let not the church be charged (ἐπαρκείτω αὐταῖς, καὶ μὴ βαρείσθω ἡ ἐκκλησία, eparkeitō autais, kai mē bareisthō hē ekklēsia)—'let them provide for them, and let not the church be burdened.' Eparkeo means to aid, help, relieve. Bareō means to burden, weigh down. That it may relieve them that are widows indeed (ἵνα ταῖς ὄντως χήραις ἐπαρκέσῃ, hina tais ontōs chērais eparkesē)—'so it may help those who are truly widows.'
Paul's principle is clear: families bear primary responsibility for their widowed members. The church should support only genuinely alone widows without family. This preserves church resources for those truly in need and prevents enabling families to shirk their duty. Stewardship requires discernment—helping everyone means helping no one well.
Honoring Elders
Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
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Let the elders that rule well be counted worthy of double honour (Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, Hoi kalōs proestōtes presbyteroi diplēs timēs axiousthōsan)—'elders who lead well are worthy of double honor.' Proistēmi means to lead, manage, care for. Diplēs timēs means 'double honor'—likely both respect and financial support (as in 5:3 regarding widows).
Especially they who labour in the word and doctrine (μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ, malista hoi kopiōntes en logō kai didaskalia)—'especially those who work hard at preaching and teaching.' Kopiaō means to labor to exhaustion, toil strenuously. This distinguishes teaching elders (pastors) from ruling elders (administrators).
Elders who govern well deserve honor and support; those who additionally labor in word and doctrine deserve even greater honor. Teaching God's Word is exhausting work deserving financial compensation. The principle: those who serve the church faithfully, especially in preaching/teaching ministry, should be supported materially by the congregation.
Especially they who labour in the word and doctrine (μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ, malista hoi kopiōntes en logō kai didaskalia)—'especially those who work hard at preaching and teaching.' Kopiaō means to labor to exhaustion, toil strenuously. This distinguishes teaching elders (pastors) from ruling elders (administrators).
Elders who govern well deserve honor and support; those who additionally labor in word and doctrine deserve even greater honor. Teaching God's Word is exhausting work deserving financial compensation. The principle: those who serve the church faithfully, especially in preaching/teaching ministry, should be supported materially by the congregation.
For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.
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For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn (λέγει γὰρ ἡ γραφή· βοῦν ἀλοῶντα οὐ φιμώσεις, legei gar hē graphē· boun aloōnta ou phimōseis)—quoting Deuteronomy 25:4, Paul argues from analogy: if oxen working deserve to eat grain, how much more do human workers deserve support? Phimoō means to muzzle, to put to silence.
And, The labourer is worthy of his reward (Καί· ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ, Kai· axios ho ergatēs tou misthou autou)—quoting Jesus' words (Luke 10:7), Paul affirms workers deserve wages. Misthos means wage, pay, reward. This verse combines OT law and Jesus' teaching to establish the principle: ministers deserve financial support for their labor.
Paul uses this same OT-NT combination in 1 Corinthians 9:9-14 to defend his right to support (though he voluntarily waived it). The principle is universal: those who labor for gospel ministry deserve material support from those who benefit spiritually. The ox isn't muzzled while working; the minister shouldn't labor without support.
And, The labourer is worthy of his reward (Καί· ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ, Kai· axios ho ergatēs tou misthou autou)—quoting Jesus' words (Luke 10:7), Paul affirms workers deserve wages. Misthos means wage, pay, reward. This verse combines OT law and Jesus' teaching to establish the principle: ministers deserve financial support for their labor.
Paul uses this same OT-NT combination in 1 Corinthians 9:9-14 to defend his right to support (though he voluntarily waived it). The principle is universal: those who labor for gospel ministry deserve material support from those who benefit spiritually. The ox isn't muzzled while working; the minister shouldn't labor without support.
Against an elder receive not an accusation, but before two or three witnesses. before: or, under
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Against an elder receive not an accusation, but before two or three witnesses (Κατὰ πρεσβυτέρου κατηγορίαν μὴ παραδέχου, ἐκτὸς εἰ μὴ ἐπὶ δύο ἢ τριῶν μαρτύρων, Kata presbyterou katēgorian mē paradechou, ektos ei mē epi dyo ē triōn martyrōn)—'do not accept an accusation against an elder except on the evidence of two or three witnesses.' Katēgoria means accusation, charge. Paradechomai means to receive, accept, entertain.
This applies Deuteronomy 19:15's legal principle to church discipline. Elders are vulnerable to false accusations from those who dislike their teaching or discipline. Timothy must not entertain unsubstantiated accusations—require corroborating witnesses before investigating. This protects elders from malicious slander while ensuring legitimate concerns receive due process.
The two-witness requirement balances justice: protecting leaders from unfair attack while ensuring genuine misconduct is addressed. Churches must neither ignore credible accusations nor allow baseless rumors to destroy ministries.
This applies Deuteronomy 19:15's legal principle to church discipline. Elders are vulnerable to false accusations from those who dislike their teaching or discipline. Timothy must not entertain unsubstantiated accusations—require corroborating witnesses before investigating. This protects elders from malicious slander while ensuring legitimate concerns receive due process.
The two-witness requirement balances justice: protecting leaders from unfair attack while ensuring genuine misconduct is addressed. Churches must neither ignore credible accusations nor allow baseless rumors to destroy ministries.
Them that sin rebuke before all, that others also may fear.
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Them that sin rebuke before all (τοὺς ἁμαρτάνοντας ἐνώπιον πάντων ἔλεγχε, tous hamartanontas enōpion pantōn elenche)—'those who persist in sin, rebuke in the presence of all.' Hamartanō is present tense—ongoing sin, not a single lapse. Elencho means to rebuke, convict, expose. That others also may fear (ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν, hina kai hoi loipoi phobon echōsin)—'so that the rest may fear.'
This likely refers to elders who persist in proven sin. After proper investigation (two witnesses, 5:19), public rebuke serves two purposes: (1) holds the sinning leader accountable, and (2) warns others against presuming on grace. Phobos is healthy fear/reverence—recognition that sin has consequences.
Public rebuke seems harsh, but it's necessary when leaders persist in sin after private confrontation. Leadership positions carry greater accountability (James 3:1). Public sin requires public correction to protect the church's holiness and deter others from similar sin.
This likely refers to elders who persist in proven sin. After proper investigation (two witnesses, 5:19), public rebuke serves two purposes: (1) holds the sinning leader accountable, and (2) warns others against presuming on grace. Phobos is healthy fear/reverence—recognition that sin has consequences.
Public rebuke seems harsh, but it's necessary when leaders persist in sin after private confrontation. Leadership positions carry greater accountability (James 3:1). Public sin requires public correction to protect the church's holiness and deter others from similar sin.
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. preferring: or, prejudice
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I charge thee before God, and the Lord Jesus Christ, and the elect angels (Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων, Diamartyromai enōpion tou theou kai Christou Iēsou kai tōn eklektōn angelōn)—'I solemnly charge you before God and Christ Jesus and the elect angels.' Diamartyromai is an intensive oath—'I solemnly charge, testify, adjure.' The threefold witness (Father, Son, angels) underscores the seriousness.
That thou observe these things without preferring one before another, doing nothing by partiality (ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν, hina tauta phylaxēs chōris prokrimatos, mēden poiōn kata prosklisin)—'keep these principles without prejudice, doing nothing from partiality.' Prokrima means prejudgment, bias. Prosklisis means inclination, favoritism.
Timothy must apply discipline impartially—no favoritism toward influential elders, no prejudice against unpopular ones. The solemn oath before God, Christ, and elect angels emphasizes accountability. Biased discipline destroys justice and credibility. Leaders must be held to the same standards regardless of status, wealth, or popularity.
That thou observe these things without preferring one before another, doing nothing by partiality (ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν, hina tauta phylaxēs chōris prokrimatos, mēden poiōn kata prosklisin)—'keep these principles without prejudice, doing nothing from partiality.' Prokrima means prejudgment, bias. Prosklisis means inclination, favoritism.
Timothy must apply discipline impartially—no favoritism toward influential elders, no prejudice against unpopular ones. The solemn oath before God, Christ, and elect angels emphasizes accountability. Biased discipline destroys justice and credibility. Leaders must be held to the same standards regardless of status, wealth, or popularity.
Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.
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Lay hands suddenly on no man (Χεῖρας ταχέως μηδενὶ ἐπιτίθει, Cheiras tacheōs mēdeni epitithei)—'do not lay hands on anyone hastily.' Tacheōs means quickly, hastily, rashly. This refers to ordination—the laying on of hands in commissioning elders (4:14, Acts 6:6, 13:3). Don't ordain leaders prematurely without thorough vetting.
Neither be partaker of other men's sins (μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις, mēde koinōnei hamartiais allotriais)—'and do not share in the sins of others.' Koinōneō means to share in, participate in, have fellowship with. Hasty ordination makes you complicit in the unqualified leader's subsequent failures. Keep thyself pure (σεαυτὸν ἁγνὸν τήρει, seauton hagnon tērei)—'keep yourself pure.'
Premature ordination has serious consequences. If you appoint unqualified or unproven men to leadership and they fall into sin or heresy, you share responsibility for their failures and the damage they cause. Take time to test character (3:10) before officially recognizing leaders. Maintain purity by ensuring only qualified men are ordained.
Neither be partaker of other men's sins (μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις, mēde koinōnei hamartiais allotriais)—'and do not share in the sins of others.' Koinōneō means to share in, participate in, have fellowship with. Hasty ordination makes you complicit in the unqualified leader's subsequent failures. Keep thyself pure (σεαυτὸν ἁγνὸν τήρει, seauton hagnon tērei)—'keep yourself pure.'
Premature ordination has serious consequences. If you appoint unqualified or unproven men to leadership and they fall into sin or heresy, you share responsibility for their failures and the damage they cause. Take time to test character (3:10) before officially recognizing leaders. Maintain purity by ensuring only qualified men are ordained.
Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.
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Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities (Μηκέτι ὑδροπότει, ἀλλὰ οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχόν σου καὶ τὰς πυκνάς σου ἀσθενείας, Mēketi hydropotei, alla oinō oligō chrō dia ton stomachon sou kai tas pyknas sou astheneias)—'stop drinking only water, but use a little wine for your stomach and frequent ailments.' Hydropoteo means to drink water (only). Stomachos is stomach. Pyknos means frequent, often.
This verse seems out of place amid instructions on church discipline, but it reveals Paul's pastoral care for Timothy personally. Timothy apparently practiced strict abstinence from wine (perhaps to avoid any appearance of the excess Paul condemned in 3:3, 8), but this was harming his health. Ancient water was often contaminated; wine was safer and had medicinal value.
Paul's counsel: asceticism isn't virtue if it damages your health. Use a little wine medicinally. This isn't endorsing drunkenness but wise stewardship of the body. Timothy's rigorous self-discipline was admirable but misguided when it hurt his ability to serve. Take care of your body—it's the temple of the Holy Spirit.
This verse seems out of place amid instructions on church discipline, but it reveals Paul's pastoral care for Timothy personally. Timothy apparently practiced strict abstinence from wine (perhaps to avoid any appearance of the excess Paul condemned in 3:3, 8), but this was harming his health. Ancient water was often contaminated; wine was safer and had medicinal value.
Paul's counsel: asceticism isn't virtue if it damages your health. Use a little wine medicinally. This isn't endorsing drunkenness but wise stewardship of the body. Timothy's rigorous self-discipline was admirable but misguided when it hurt his ability to serve. Take care of your body—it's the temple of the Holy Spirit.
Some men's sins are open beforehand, going before to judgment; and some men they follow after.
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Some men's sins are open beforehand, going before to judgment (τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοί εἰσιν προάγουσαι εἰς κρίσιν, tinōn anthrōpōn hai hamartiai prodēloi eisin proagousai eis krisin)—'the sins of some people are conspicuous, going before them to judgment.' Prodēlos means evident, obvious, manifest beforehand. Their sins are publicly visible, leading to clear judgment.
And some men they follow after (τισὶν δὲ καὶ ἐπακολουθοῦσιν, tisin de kai epakolouthousin)—'but the sins of others follow after.' Some people's sins are hidden initially but eventually come to light. The point: all sin will ultimately be judged—some immediately, some later.
This continues Paul's discussion of elder discipline (5:19-22). Some leaders' sins are obvious and easily addressed. Others are skilled at hiding sin, but it will eventually surface. Timothy shouldn't be discouraged if he cannot immediately discern every case—God sees all, and hidden sins eventually emerge. Patient, discerning leadership trusts God's ultimate justice.
And some men they follow after (τισὶν δὲ καὶ ἐπακολουθοῦσιν, tisin de kai epakolouthousin)—'but the sins of others follow after.' Some people's sins are hidden initially but eventually come to light. The point: all sin will ultimately be judged—some immediately, some later.
This continues Paul's discussion of elder discipline (5:19-22). Some leaders' sins are obvious and easily addressed. Others are skilled at hiding sin, but it will eventually surface. Timothy shouldn't be discouraged if he cannot immediately discern every case—God sees all, and hidden sins eventually emerge. Patient, discerning leadership trusts God's ultimate justice.
Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.
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Likewise also the good works of some are manifest beforehand (ὡσαύτως καὶ τὰ ἔργα τὰ καλὰ πρόδηλά ἐστιν, hōsautōs kai ta erga ta kala prodēla estin)—'likewise the good works of some are clearly evident.' Just as some sins are immediately obvious (5:24), some good works are publicly manifest—easily recognized and honored. Kalos means good, beautiful, noble.
And they that are otherwise cannot be hid (καὶ τὰ ἄλλως ἔχοντα κρυβῆναι οὐ δύνανται, kai ta allōs echonta krybēnai ou dynantai)—'and those that are otherwise cannot remain hidden.' Good deeds done in secret will eventually be revealed. Just as hidden sins eventually surface, so do hidden good works.
This balances the warning of verse 24. Don't be discouraged if your faithful service goes unnoticed—God sees, and eventually others will too. Conversely, don't seek recognition—do good in secret, trusting God will reward appropriately (Matthew 6:4). The principle: ultimate reality will be revealed—evil will be exposed, good will be honored. Serve faithfully, trusting God's perfect justice.
And they that are otherwise cannot be hid (καὶ τὰ ἄλλως ἔχοντα κρυβῆναι οὐ δύνανται, kai ta allōs echonta krybēnai ou dynantai)—'and those that are otherwise cannot remain hidden.' Good deeds done in secret will eventually be revealed. Just as hidden sins eventually surface, so do hidden good works.
This balances the warning of verse 24. Don't be discouraged if your faithful service goes unnoticed—God sees, and eventually others will too. Conversely, don't seek recognition—do good in secret, trusting God will reward appropriately (Matthew 6:4). The principle: ultimate reality will be revealed—evil will be exposed, good will be honored. Serve faithfully, trusting God's perfect justice.