Chapter 5
Personal Interactions
5:1 Do not rebuke an older man but encourage him as you would a father, younger men as brothers, 2 older women as mothers, younger women as sisters, in all purity.
As ambassadors for Jesus (see 2 Corinthians 5:20), Christians are to interact with people differently than an unbeliever would. Instead of rebuking an older man (the Greek root presbyteros is most often translated elders) they should be encouraged, just as one would address your own father. Paul extends that to when talking to younger men to treat them like you would a brother, older women as your mother, and younger women as a sister in all purity (with no thought of defiling her).
Instruction Regarding Widows
5:3 Honor widows who are truly widows. 4 But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God.
Paul calls believers to be cognizant of who is a widow, and to make sure they are taken care of. If the widow has family, they should learn how to show godliness in their own home and return the support and love they received when they were growing up, as this is pleasing to God.
5:5 She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day, 6 but she who is self-indulgent is dead even while she lives.
If she is truly a widow, left desolate on her own, her hope is on God and prays night and day. But if she lives for only pleasure she is spiritually dead even while she lives. Harsh words but a true contrast nonetheless.
5:7 Command these things as well, so that they may be without reproach. 8 But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.
Paul tells Timothy that these instructions are to be taught to believers so that no one will be criticized. He adds that if anyone does not take care and provide for their own relatives, especially for those in their own home, they have denied the faith and are worse than an unbeliever. Paul is not stating that a person who does not take care of their family will lose their salvation. He knows that our actions serve as witnesses for Jesus, and if we deny support to a family member that witness can be compromised. There cannot be a dichotomy between faith and conduct. This is a behavior issue (something seen by others) not a spiritual issue (something not seen).
5:9 Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband, 10 and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work.
A widow is to be enrolled (Greek katalegesthō, to choose from intellectual discernment, to be counted and placed on a list) to be acknowledged as a person in need if they are sixty-years old or older, has shown hospitality to strangers, washed the feet of believers, cared for those oppressed, and has devoted themselves to doing everything right. Paul is not creating a checklist of qualifications, but a way to review each widow’s character and heart as each of these point to service for others. These widows are now ‘qualified’ to be under the care of the local church.
5:11 But refuse to enroll younger widows, for when their passions draw them away from Christ, they desire to marry 12 and so incur condemnation for having abandoned their former faith.
For widows under sixty-years of age they are not to be on the official list, as their physical passions will overpower their devotion to Jesus making that lust a priority to find someone to remarry. In doing so would be subject to condemnation (Greek krima, judgment, translating it as condemnation may be too strong of a word for this application) for having “abandoned their former faith.” The meaning of this verse is debated as the Greek word that is translated as ‘faith’ is pistin (pistis) which can also be translated as ‘pledge’ (see CSB, LEB, NASB, NET, NIV, NLT, etc.) If the word is ‘faith’ then Paul is saying they have abandoned their commitment to Jesus, but would not lose their salvation as there is only one criterion for salvation and that is accepting Jesus. But if the word is ‘pledge’, that could refer to a number of vows or pledges including, but not limited to: 1) a pledge given at the time the widow was placed on the official “widow’s list” (but Paul told them not to add younger women to the list); 2) a vow to God to be a faithful follower of Jesus; or 3) some believe that Paul is referring to the widow’s pledge of marriage to her now dead husband (but that is unlikely as she would have been released from the pledge at the time of his death, see Romans 7:2-3). Making this an interesting and potentially unsolvable dilemma without more information.
5:13 Besides that, they learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not. 14 So I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander. 15 For some have already strayed after Satan.
Paul then notes that when young widows get on the list of supported widows they have the tendency to become lazy and spend all their time gossiping and meddling in other people’s affairs, spreading rumors, and saying things that they shouldn’t. Paul recommends that instead of going on any list that they should be encouraged to remarry, bear children, and manage their own homes. In doing so would prevent any adversaries from slandering them. Paul further notes that some have already gone astray and now follow Satan.
5:16 If any believing woman has relatives who are widows, let her care for them. Let the church not be burdened, so that it may care for those who are truly widows.
To ease the burden on churches, Paul closes the subject of caring for widows by stating if a woman who is a believer has any widowed relatives, she should be taking care of them, not the church.
Instruction Regarding Church Leadership
5:17 Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching.
Paul next offers instruction regarding leaders in the church, he begins with the “elders who rule.” Using a word whose root is the same as the word he used in verse one for an “older man,” combined with the Greek proestōtes, meaning to stand before or in front of, referring to older men that, in a broad sense, have authority to guide and direct others. Here Paul says they are worthy of double honor, possibly referring to being respected and revered for both their age and for their ability and willingness to teach and preach.
5:18 For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.”
By quoting Deuteronomy 25:4 and Luke 10:7, Paul is saying that the elders (as well as anyone involved in church leadership) should be compensated. The Deuteronomy quote may strike our modern ears as being an odd analogy, but just like humans, oxen need to eat, what do they want to eat? The grain they are walking on, that’s their sustenance. So don't tantalize them by muzzling them.
5:19 Do not admit a charge against an elder except on the evidence of two or three witnesses.
If someone complains about or accuses an elder of some improper behavior, sin, or illegal action, those in higher authority are not to automatically accept the charge and carry out any punishment without first thoroughly investigating and interviewing multiple witnesses. This protocol is not new as it was first established in Numbers 35:30 and Deuteronomy 19:15, and later referenced by Jesus in Matthew 18:16 as well as by Paul in 2 Corinthians 13:1.
5:20 As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear.
If an elder (or anyone else in a church leadership role) persist in sin they are to be rebuked in the presence of the believers of that church (see also Mathew 18:17). Note that Paul is referring to the persistence of the sin, this procedure would only be done after the sin was previously charged against the elder and was ignored (see Matthew 18:15-20). Paul adds that this ‘public’ rebuke will also serve as a warning to others.
5:21 In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality.
With God the Father, Jesus, and God’s angels as witnesses, Paul charges Timothy (and all church leaders) to keep these rules as Paul has presented without prejudging (preconceived opinion before investigating) and without partiality (see James 2:1-13).
5:22 Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure.
The call for purity should ring true for every believer (see 2 Corinthians 7:11; 11:12; Philippians 4:8; Titus 2:5; James 3:17; 1 Peter 3:2; 1 John 3:3). Christians are holy which means they were cleansed (made pure) and separated as being God’s people. Here Paul calls Timothy (and all church leaders) to not be quickly persuaded to ordain someone as a leader (God’s calling should be confirmed), nor sanction or be involved in the sins of others (which could be anything from an idea that compromises God’s Word to allowing some unholy action to take place).
5:23 (No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments.)
Paul pauses his instructions to make a personal note to Timothy, who apparently had some issues with his stomach. He recommends for him to drink a little wine instead of only drinking water. Clean water was, and still is, rare for most of the world. Impurities can be harmful and if Timothy only drank water he would have been susceptible to the affects of various bacteria. Wine having some alcohol would eliminate most of the harmful bacteria. The subject of Christians consuming any alcoholic beverages is a hotly debated subject mainly for two reasons: 1) it can be confuse new believers as they believe drinking is wrong (see Romans 14:14-23); and 2) Paul says believers should never be inebriated (see Ephesians 5:18). But it is important to note that the Bible does not forbid the drinking of wine (or any other alcoholic beverage), in fact there are some passages that promote the opposite (for example, see Psalm 104:14-15; Proverbs 31:6-7; Ecclesiastes 10:19; Jeremiah 31:12). The Bible, however, does warn against the excessive drinking of alcohol, as it clearly denounces anyone being drunk (see Genesis 9:20; 19:30-38; Proverbs 20:1; 23:29–35; Romans 13:13; 1 Corinthians 5:11; 6:9-10; Galatians 5:19-21; Ephesians 5:18; 1 Timothy 3:2-3, 8; Titus 1:7; 2:3; 1 Peter 4:3).
5:24 The sins of some people are conspicuous, going before them to judgment, but the sins of others appear later. 25 So also good works are conspicuous, and even those that are not cannot remain hidden.
Paul closes his instruction regarding church leadership with four points that anyone who may be evaluating a candidate for leadership should be aware of: 1) the sins of some people will be obvious and easy to recognize (in context the ‘judgment’ here is not a final judgment but that of being judged for the ‘job’); 2) the sins of others will be harder to detect, but will be revealed at a later time; 3) for some it will be clearly seen that they have done good works; and 4) there will be some whose good works cannot be concealed. Why would Paul close with what appears to be based on common sense? He is encouraging those involved in selecting leaders to be diligent in their interviews and listen to God through the Holy Spirit as He reveals what is essential for the selection.