The Apostle Paul's First Epistle to Timothy


Chapter 5

1Do not sharply rebuke an older man, but rather appeal to him as a father, to the younger men as brothers, 2the older women as mothers, and the younger women as sisters, in all purity.
As we've seen established in the previous chapters of this epistle, there were older men and older women who were not acting in accordance with godliness. It would appear that some of the younger men and women followed suit as well. Here Paul sought to teach Timothy how to deal with and confront such people. In this instruction to Timothy, Paul upheld the Torah commandment to rebuke your fellow Israelite. Leviticus 19:17 says: “You shall not hate your fellow countryman in your heart; you may surely reprove your neighbor, but shall not incur sin because of him.” Notice that this verse says that we must correct our neighbour but in doing so we must make sure to not fall into sin ourselves. This is echoed by Paul's statement to appeal to older men as a father and not sharply rebuke them. This speaks of respect, the very attitude and behaviour the Torah demands of young men towards older men (Leviticus 19:3, 32). In fact, the Greek word used, here translated as "appeal" is "parakaleo" and means "to call to one's side." In other words, when a younger man brings correction to an older man, it should not be in the sense that he is lording it over them. Instead, the younger man must come along side the older man and exhort and encourage him to repentance. Similarly, when a spiritual leader brings correction to a younger man, he should remember that there is equality in the body of the Messiah and that he is just as much a sinner as the younger brother. In other words, a leader should always be humble when correcting a fellow believer. Likewise, there are appropriate methods a community leader should take when bringing correction the women of the community. When correcting an older woman, the leader should treat her as they would their mother. While the correction should not be softened, it should be done with gentleness and kindness. So too, when bringing correction to younger women, they should also be treated with gentleness and kindness and also with all purity. It's much too easy to be trapped into some sort of sexual temptation and the man of God should always be on guard in this area. Therefore, Paul added the reminder that when dealing with younger women, there must not be any hint of impure thoughts or actions.

3Honor widows who are widows indeed; 4but if any widow has children or grandchildren, they must first learn to practice piety in regard to their own family and to make some return to their parents; for this is acceptable in the sight of God. 5Now she who is a widow indeed and who has been left alone, has fixed her hope on God and continues in entreaties and prayers night and day. 6But she who gives herself to wanton pleasure is dead even while she lives.

It is the consistent teaching of the Bible that women should always be under the loving protection of a man. As a young woman, she falls under the protection of her father. Subsequently, when married, the woman is then under the protection of her husband. If a woman loses her husband and becomes a widow, there are several options for how she is to be taken care of from the point forward. The word here translated as "widow" is the Greek word "chera" and refers to a woman who has been left destitute. This does not limit a widow to simply someone whose husband has died. It also refers to a woman whose husband has unjustly left her. Paul here clarified how the believing community should treat widows: they should be honoured. With that said, not all women whose husband have died or have left them can be considered a widow. Again, since the word widow refers to someone who has been left destitute, the believing community should only assist a woman when they are incapable of finding help elsewhere.

Most obviously, if a widow has family, such as children or grandchildren, that family must be the ones to take responsibility and care for the widowed woman. In Jewish thought, to take care of one's parents when they are old is the perhaps the primary way of fulfilling the commandment to honour one's father and mother. Paul echoed this sentiment by stating that the children and grandchildren of a widow must "practice piety" by giving back to their parents. A great way to give back to one's parents is to take care of them when they are in need. This could refer to taking them in to your home, providing for them financially or any number of ways that could assist them to living comfortably.

To be sure, Paul specifically laid out the kind of widow that one should and should not support. In verse 5, we see that a legitimate widow, the type the believing community is to support, is one consistently hopes and trusts in God. The primary way this is made evident is by the fact that she prays on a daily basis. It's interesting that Paul specifically notes that a godly widow prays "night and day." This is, in fact, a reference to daily set times laid out by the Torah for burnt offerings; times which became the times of prayer (cf. Numbers 28:1-4 and Acts 3:1, among others). This is yet another example that the believing communities of the first century followed the practices of the greater people of Israel.

In contrast to the godly widow, Paul described an ungodly woman as one who indulges in "wanton pleasure." This refers to a woman who really does not care about God and His ways. By their lifestyle, they have forfeited any right for assistance since it will only enable them to continue to sin. This does not mean that there are not other was of helping them, like calling them to repentance and occasionally providing for them but they are not to be officially assisted by the assembly.

7Prescribe these things as well, so that they may be above reproach. 8But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.

These instructions must be heard and carried out by God's people; anything less would be disobedience to the word of God. Paul emphasized this point by calling the one who does not provide for those within the community, specifically their family, worse than an unbeliever. In other words, especially in regards to widows, Believers must care and provide for those who have no way to care for themselves. Failure to do so would be the same as denying the faith. Our faith is predicated upon the concepts of grace, love and provision; it is our hope that God will bestow all of those things upon us. At the very least, we should be bestowing those same things upon the people among us, especially those in need. Believers who do not care for others and especially for their family are worse than unbelievers for even the pagans generally take care of their families.

9A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one man, 10having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints' feet, if she has assisted those in distress, and if she has devoted herself to every good work. 

Paul then gave qualifications concerning which type of widow should be on the "list." It's been suggested by commentators that this list is not referring simply to the list of widows that would be cared for by the community but rather the list refers to those women who would were devoted to the service of the community. Since the qualifications that Paul laid down here are similar to that of an overseer and a deacon, it's possible that Paul referred here to an official role within the community. A woman who had lost her husband may want to devote the rest of their life to the service of the believing community and they would do this by making a vow (cf. Numbers 30:9). Since being faithful to a vow carries the weight of a commandment, Paul addressed the issue and only allowed a certain kind of woman to enter into this role. We should note that the list might not refer to only widows but to a general group of women who served in the community. It is possible, however, that widows made up the majority of this group, since they would be free to devote themselves wholly to this ministry. 

Firstly, only those widows who are sixty years old and older may be considered to be put on the list of those who would serve in an official capacity in the community. It's probable that sixty years old was a general age and exceptions could be made. Nevertheless, the most likely reason why Paul set this as the baseline age was because an older woman would probably not desire to get remarried, a point he elaborated on in verses 11 through 15. The rest of the qualifications recall to our minds the qualifications that Paul laid down for the overseers and deacons in chapter 3. With any official position within the community, the people who minister must set the example for the rest of the congregation, therefore they must meet a morally high standard. The older widows who qualified to be assisted by the community and therefore could devote themselves to the service of the community must have been known to be faithful to their husband when their husband was around. When it says "the wife of one man," in the Greek, it actually says "a one-man woman." This, again, like the men who serve as overseers and deacons, refers to faithfulness to their spouse not how many times they've been married, since the Bible permits remarriage under certain circumstances.

Additionally, they must be known to have a reputation of good works. That is, it must be common knowledge that she is noble and has excellent character. Specifically, Paul then listed five attributes that these women should be known to excel in, evidencing that they are known for good works. Firstly, she must have previously brought up children. That is, she must have borne children and raised them in God's ways. Secondly, she must have previously shown hospitality to strangers. This is referring to a sacrificial devotion to the needs of people she does not know. It's implied that she's already devoted to the people that she does know. Thirdly, she must have previously washed the saints' feet. This very well could be an idiom which referred to humble service. In other words, she must not be one who is opposed to performing menial tasks. Fourthly, she must have previously assisted those in distress. That is, she is known to have reached out to people in need. Fifthly, she must have previously been devoted to every good work. In Jewish culture, the phrase "good works" idiomatically refers to the commandments of Torah. The opportunity to obey a commandment of God is an opportunity to do a good work. The woman who serves in an official capacity must be eager to obey God's commandments, specifically the ones highlighted in this passage.

11But refuse to put younger widows on the list, for when they feel sensual desires in disregard of the Messiah, they want to get married, 12thus incurring condemnation, because they have set aside their previous pledge. 13At the same time they also learn to be idle, as they go around from house to house; and not merely idle, but also gossips and busybodies, talking about things not proper to mention. 14Therefore, I want younger widows to get married, bear children, keep house, and give the enemy no occasion for reproach; 15for some have already turned aside to follow Satan. 

Paul went on to explain his reasoning behind his instruction to not elect widows younger than sixty years old to be a part of the group of official servants of the community. He did this by highlighting the potential and probable problems that would arise with a younger widow if they served in this capacity. Firstly, since they are younger, they may and most likely will feel the normal desire women have for men. Under normal circumstances, this would be appropriate, as it would lead to remarriage but as we noted earlier, it was apparently the custom of some widows to make a vow to be completely devoted to God and to not marry again. The Torah speaks often about keeping vows and being true to the words we speak, so this is why Paul said that breaking a previous pledge or vow would result in condemnation. This most likely refers to an ongoing inner condemnation or shame as the widow would have made this pledge and may even be outwardly keeping it but would resent it in their hearts. Additionally, this type of situation would probably also result in the younger widows becoming idle. Since they would not really be committed to their vow, it's more likely that they won't necessarily put the hard work into their service of the community. Not only that, if the specific service entailed going house to house, helping young mothers and the like, they would then acquire knowledge of the lives and events of each family's life. The obvious danger in this is that this would result in gossip and the women becoming busybodies. The term "busybody" refers to a woman who pries into the private lives of the community, with the result being that she talks about things that is inappropriate to talk about to others. 

Rather than having the younger widows fall into sin, Paul commanded that they be married. It’s probable that Paul not only had the prevention of sin in mind as he commanded this. For younger widows, not only would remarriage prevent sin but it would also bring them back into the consistent care of a loving and gracious man. Once married, Paul instructed that these women return back to the life of a godly woman, that is, the life of bearing children and managing the house. Of course, to the modern feminist mind this sort of sentiment is demeaning but from a Biblical perspective this is God’s intention for women. A woman who excels at being a loving, submissive wife, raising children in God’s ways and managing a household where the peace of God is enjoyed is to be commended and praised. A woman who fulfills her God given role will prevent Satan from being able to accuse her of sin. Though apparently this was not the case in Ephesus as some were obviously not living out these things but were instead doing the things Paul articulated in verses 12 and 13.

16If any woman who is a believer has dependent widows, she must assist them and the assembly must not be burdened, so that it may assist those who are widows indeed.

Almost as an addendum, Paul then exhorted the believing women of the community to make sure that the widows in their care are assisted indeed. In other words, the community as a whole should never have to assist people who can be taken care of by individual members.

17The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching. 18For the Scripture says, "YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING," and "The laborer is worthy of his wages."
The word “elders” here is the Greek word “presbuteros” and is another term to describe the leadership of the community, synonymous to the terms “overseers” and “shepherds.”  The elders who rule or lead well are to be considered worthy of double honour. What does the word honour refer to here? Paul had already used the word in honour in verse 3 to financial assistance, so it’s very possible that he’s referring to remuneration, specifically and respect, generally. In the case of those who work hard at preaching and teaching, they should be considered worthy of double honour. This implies that elders in general should receive honour but those who deserve it should receive further honour. In other words, if a man excels at being an overseer, meaning he leads well and works hard at preaching and teaching, it should be reflected in his compensation and in the way he’s treated by the community. We should understand that this is not a contrast between good and bad elders but great and good. There should never be such a thing as a bad overseer; the overseer must always be meeting the basic qualifications laid out in chapter 3.

Paul then went on to quote the Torah commandment regarding not muzzling an ox while he is threshing. Obviously, an elder of a community is not an ox, so Paul is simply using this commandment as an analogy. Actually, Paul here employed a common Jewish interpretive method called “k'hal v'chomer” or “the light to the heavy” In other words, if animals should be allowed to reap the benefit of their work while they are working, how much more so men doing the work of the kingdom? Additionally, Paul quoted a saying of the Messiah Yeshua, which later became Luke 10:7, an indication that the words of the Messiah had already been accepted as authoritative, on par with the Tanakh. In Luke, Yeshua referred to the fact that the Apostles should gladly receive food and drink in their travels, “for the labourer is worthy of his wages.” So, while the elder of a community has the right to refuse remuneration, as Paul did in Corinth, the general practice of the Apostolic community was to pay their overseers.

19Do not receive an accusation against an elder except on the basis of two or three witnesses. 20Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning. 21I solemnly charge you in the presence of God and of Messiah Yeshua and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality.

The Torah says: “A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed” (Deuteronomy 19:15). While an overseer must be above reproach, an accusation of sin must not be considered legitimate unless there is evidence verified by two to three legitimate witnesses. On the other hand, the elder who continues in sin, sin that has been proven with evidence with the witness of two or three, should be rebuked in front of everyone. This must be done so the community will know that sin is neither tolerated by God nor by the overseers. It’s possible that Timothy was timid, especially due to his youthfulness; therefore, Paul added a charge to Timothy that he carry out these instructions from verses 19 and 20 without bias or partiality. It’s very easy to falsely accuse people and, on the other hand, overlook sin. What’s to be done instead is to judge people only with evidence and two or three witnesses and when that evidence is legitimately presented by those witnesses, that the rebuke be performed in front of all. This must be done to everyone, regardless of who they are, what their influence is and what the ramifications will be.

 22Do not lay hands upon anyone too hastily and thereby share responsibility for the sins of others; keep yourself free from sin.
As noted in our study of chapter 4, laying hands upon something refers to the transference of identity. In the Torah, we are commanded to lay our hands upon the animal that is to be sacrificed, transferring our identity to the animal, so the animal will represent us. Additionally, in Jewish practice, when man becomes an official leader, the existing leadership placed their hands on him in a ritual called “semicha.” What Paul instructed here is simply a parallel of what he said in chapter 3, that men who aspire to leadership must be tested first. A man must not be appointed to a leadership role arbitrarily or too quickly. If the existing leadership does appoint a leader who is not been tested, they will share in the sins that will likely ensue. Paul then also added that Timothy keep himself free from sin, in his own life or through the people that he’s associated with.

23No longer drink water exclusively, but use a little wine for the sake of your stomach and your frequent ailments. 24The sins of some men are quite evident, going before them to judgment; for others, their sins follow after. 25Likewise also, deeds that are good are quite evident, and those which are otherwise cannot be concealed.

As perhaps an aside, Paul here encouraged Timothy to use a little wine in his diet, so as to help in certain health issues. Apparently, Timothy’s practice was to completely abstain from wine. Here though is an Apostolic decree that it is permissible to drink in moderation. Paul then perhaps went on to further clarify his instruction to not lay hands upon anyone too hastily. He did this by stating that some men’s sins are evident, going before them. The implication is that it should be easy to know that they should not be appointed as leaders. Some men’s sins, however, are not so evident and follow after them. The implication here is that someone who might appear fit to be appointed might actually have concealed sin. This is why it’s so important to have a period of testing before officially appointing people as elders. The same principle is true when looked at from the positive side. Some men’s good deeds are quite evident but there must still be a time of testing. If the man is worthy to be appointed, this will be made evident when he continues in good deeds, for good deeds will not always remain concealed. In other words, over time, a person’s true character and actions will always be made manifest.

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