1 Timothy 5:1-25 - Homilies By T. Croskery

I. THE CONDUCT OF TIMOTHY TOWARD ELDERLY MEN . "Reprimand not an elderly person, but exhort him as a brother." The allusion is not to an official elder of the Church, but to any elderly member of it.

1. Such persons might possibly be guilty of serious shortcomings , warranting private admonition, if not the exercise of discipline. Their conduct would have a worse effect than that of more youthful offenders.

2. Timothy must not use sharpness or severity in dealing with such persons , because he must remember what is becoming on account of his own youth. He should rather use "entreaty" on a footing of brotherly equality. His zeal ought not to interfere with the reverence due to age. Let the old be treated with humility and gentleness.

II. THE CONDUCT OF TIMOTHY TOWARD YOUNGER MEN . The younger men as brothers." He may use greater freedom with them, as being on an equality as to age. He must not show airs of assumption toward them, but may use more freedom in reproving their faults.

III. HIS CONDUCT TOWARD ELDERLY WOMEN . "Elderly women as mothers." He must show them due deference and respect. If they should err on any point, they must be entreated with all tenderness, as children entreat their mothers.

IV. HIS CONDUCT TOWARD THE YOUNGER WOMEN . "The younger as sisters, with all purity." There must be, on the one hand, the freedom of a brother with sisters; but, on the other hand, a marked circumspection so as to avoid all ground of suspicion or scandal.—T.C.

1 Timothy 5:3-7 . — Directions with regard to widows.

The gospel provides for the helpless.

I. THE CLAIMS OF WIDOWS .

1. These were abundantly recognized in Old Testament times . The fatherless and the widow were commended, to the special care of the Israelites. The garments of widows were never to be taken in pledge. The man was cursed who perverted the judgment of the widow. The widow was never to be afflicted or made a prey ( Deuteronomy 16:11 ; Deuteronomy 27:19 ; Jeremiah 7:6 ; Isaiah 10:2 ).

2. The claims of widows were officially recognized in New Testament times . The order of deaconship arose out of the necessity of widows ( Acts 6:1-7 ).

II. THE DIFFERENT CLASSES OF WIDOWS IN THE CHURCH . "Honor widows that are widows indeed." There are three classes of widows referred to by the apostle.

1. There are widows who are not only deeply religious , but quite destitute . She who is a widow indeed is "desolate, has set her hope in God, and abides in supplications and prayers night and day."

2. There are widows who are not so destitute , for they have children and grandchildren to provide for their wants.

3. There are widows who are fond of gaiety and pleasure , and destitute of religion . "She that liveth in pleasure is dead while she liveth." They are dead spiritually, like those who "have a name to live, but are dead" ( Revelation 3:1 ). "If ye live after the flesh, ye shall die" ( Romans 8:13 ). This class of widows resembled the daughters of Sodom ( Ezekiel 16:49 ). There was in their case the union of soul and body, but no quickening principle of spiritual life. They savor the things that be of men rather than the things that be of God.

III. THE DUTY OF THE CHURCH IN RELATION TO THESE DIFFERENT CLASSES OF WIDOWS .

1. The Church was not bound to support or assist widows with children or grandchildren , who were therefore to he taught "to show piety at home, and to requite their parents." The Church was not to be burdened with their support. Their relatives were not exempt under the gospel from the necessity of providing for them. The apostle adds that the discharge of this off-forgotten duty is "good and acceptable before God".

2. The Church owned no obligation of any sort to pleasure-loving widows , except to warn them of the sin, folly, and danger of their life.

3. The Church was to pay due regard to "widows indeed " who were destitute of all resources . "Honor widows that are widows indeed." The term implies more than deference or respect; such widows were entitled to receive relief from the Christian community. It was a loving duty to provide for such sad-hearted, friendless beings.

IV. THE NECESSITY OF MAKING A RULE FOR THE CHURCH 'S GUIDANCE . '"These things command, that they may he without reproach." The injunction was necessary for the Church's sake, that it might not neglect its proper duty to this destitute class, and for the sake of the various classes of widows and their relatives, who needed to be without reproach, as they were supposedly members of the Church.—T.C.

1 Timothy 5:8 . — The duty of providing for one's own household.

The growth of the Church necessitated a careful regard to this duty.

I. THE DUTY HERE ENJOINED . "If any provides not for his own, and especially for those of his own house, he has denied the faith, and is worse than an unbeliever."

1. This passage asserts the obligations that spring out of family relationship . It points to the duty of supporting relatives, and all who live under one roof, who through poverty may have become dependent upon us.

2. The gospel does not relax , but rather strengthens , the ties of natural kinship . The Essenes would not give relief to their relatives without the permission of their teachers, though they might help others in need.

II. THE NEGLECT OF THIS DUTY INVOLVES A PRACTICAL DENIAL OF THE FAITH .

1. It is a denial of the faith , not in words, hut in works, for it is a denial of the duty of love, which is the practical outcome of faith; for "faith worketh by love." There may have been a tendency at Ephesus, as in Churches to which James wrote, to rest contempt with a mere profession of the truth, without the habit of self-denial.

2. Such conduct would place the Christian professor in a position far below that of the heathen unbeliever , who recognized the duty of supporting relatives as one of his best principles. It would be a serious dishonor to Christ and the gospel to neglect duties held in highest honor by the heathen. The light of the gospel greatly aggravates the sin of such persons.—T.C.

1 Timothy 5:9 , 1 Timothy 5:10 . — Particular directions as to the class of widows commended to the Church's sympathy and support.

These persons are variously regarded by commentators as simply destitute widows, or as deaconesses, or as presbyteresses. The most simple and natural explanation is that they belonged to the first class, for the directions here given apply to what the Church is to do for such widows, not what duty is required of them in the Church administration.

I. THE ENROLMENT OF WIDOWS IN THE ALMONER 'S LIST OF THE CHURCH . "Let none be enrolled as a widow under threescore years old."

1. The existence of such a list is implied in Acts 6:1 , where a murmuring is said to have arisen because "the widows were neglected in the dally ministration." There are also traces of such a list in the earlier Christian writers.

2. Such a class would be recruited from the ordinary vicissitudes of life , from the special persecutions that followed the gospel, and perhaps also from the separations from polygamous husbands brought about through the influence of Christianity.

II. THE QUALIFICATIONS OF WIDOWS FOR A PLACE IN THE CHURCH 'S LIST .

1. As to age . "Not under threescore years old." As this age marks a relatively greater degree of senility in the East than in the West, the widows must be regarded as of the infirm class, and therefore as not in any degree able for the active duties of limb. This one consideration inclines us to believe that they did not belong to the order of deaconesses or presbyteresses. If widows had been enrolled at a much earlier age, they must have become a serious burden for a great length of time upon the Church's liberality. Therefore young widows were not to be enrolled at all.

2. As to her previous married life . "The wife of one man."

(a) the apostle counsels the younger women to marry again ( Acts 6:14 ), and sanctions second marriages ( Romans 7:1 );

(b) because the ascetic idea of married life, which some would associate with widows holding a certain ecclesiastical rank, received no sanction from the apostle.

3. As to her reputation for good works . "Well reported of in respect to good works." There must not only be no evil spoken of her, but she must have a reputation for good works. This reputation covers live facts of goodness.

1 Timothy 5:11-15 . — Directions with regard to young widows.

I. THE YOUNGER WIDOWS WERE NOT TO BE ENROLLED ON THE LIST OF THE CHURCH 'S PENSIONERS . "Younger widows decline." This did not imply that destitute widows, however young, would be excluded from occasional help from the Church's funds, but they were not to be made a permanent charge upon the resources of the Church. They were young enough to labor for their own living, or , as the apostle advised, they might marry a second time, and thus obtain a provision for themselves.

II. THE REASON FOR DECLINING - SUCH WIDOWS . "For when they shall wax wanton against Christ, they desire to marry."

1. This language does not imply that they had , to speak , taken Christ for their Bridegroom , and then proved shamelessly unfaithful to their vows . This thought belongs to the ascetic ideas of a later period, as if the widows in question had taken the irrevocable engagement of nuns or of other ecclesiastical persons. They might, indeed, have remarried not only without blame, but by the direct counsel of the apostle himself.

2. Neither does it imply that they had been untrue to the memory of their first husbands .

3. The case supposed is that of some young widows , who had taken their place among others of their world-renouncing class in the list of the Church ' s widows , and had drawn back into a luxurious , pleasure-loving habit of life . There is no breach of the promise of widowhood either expressed or implied in the passage, and such a breach could not be interpreted by itself as equivalent to a renunciation of the Christian faith. The case supposed is that of a departure from the proprieties of widowed life, in connection with a Christian profession, which only too surely indicated a virtual repudiation of the faith.

4. The judgment that attached to their conduct implied this virtual renunciation of faith . "Having condemnation because they set at naught their first faith."

III. THE INJURIOUS AND SCANDALOUS EFFECTS OF SUCH A LIFE . "And withal they learn also to be idle, going about from house to house; and not only idle, but talkers and busybodies, speaking things which they ought not." These young widows, being under no necessity to labor for their living—for they were supported by the funds of the Church—used their leisure badly.

1. They were idle .

2. They become loose talkers , babbling out whatever comes into their minds. " From leisure springs that curiosity which is the mother of garrulity" (Calvin).

3. They become busybodies , with a perverted activity in the concerns of others which implies a neglect of their own. This meddling spirit leads to misunderstandings and mischiefs of many kinds.

4. They become talkers of scandal , "speaking things which they ought not"—things which may be false, or, if true, are not to be repeated from house to house.—T.C.

1 Timothy 5:14 , 1 Timothy 5:15 . — Directions to such young widows.

The case is one for special guidance.

I. A RETURN TO THE SPHERE OF DOMESTIC DUTIES IS ADVISED BY THE APOSTLE . "I wish, therefore, that the younger widows marry, bear children, manage the house, give no occasion for the adversary to reproach."

1. There is nothing in this counsel , to encourage a resort to ascetic life , or an escape from the ordinary obligations of society. The over-valuation of ascetic life has been the great means of disparaging and discouraging the piety of common life. Religion was made, not for an idle, but fur a busy world.

2. The return to home-ties would probably break the force of temptations to loose living . Idleness would thus be counteracted, as well as the wantonness against Christ previously censured. The woman would thus be "saved by child-bearing, it she continued in faith and holiness with sobriety" ( 1 Timothy 2:15 ).

3. Mark the variety of her new relations . First to her husband, then to her children, then to her servants. She is to discharge each duty faithfully, so as to avoid the reproach of the adversary.

III. THE REASON WHY SUCH COUNSEL IS GIVEN . "Give no occasion for reproach to the adversary; for already some have been turned away after Satan."

1. The adversary is not necessarily the devil , nor any particular individual, but that collective society around the Church which is always watchful for the halting of God's servants. For good cause or bad the reproaches will come, but they ought not to be justified by the injurious, or frivolous, or licentious conduct of professors.

2. Mischief of this sort had already accrued to the cause of Christ . Some widows had given evidence of the idle, wanton, worldly behavior already condemned, showing a distinct swerve toward the adversary of souls and the accuser of the brethren. "Christ was the true Spouse; Satan the seducer."—T.C.

1 Timothy 5:16 .—Further directions as to the support of widows.

There is here a return to the subject of private beneficence.

I. THE DUTY OF CHRISTIAN WOMEN TO SUPPORT THEIR WIDOWED RELATIVES . "If any woman that believes hath widows, let support be given to them." The allusion is probably to the younger widows , whose future would be very uncertain till , at least , they should marry . The apostle had already provided for the case of aged widows. It was the plain duty of relatives to watch over the welfare of the younger women, who might be sisters, sisters-in-law, or nieces. The apostle founds the duty upon the principle that the gospel has not superseded, but rather strengthened, the claims of kinship.

II. REASONS FOR THE DISCHARGE OF THIS PRIVATE DUTY . "And let not the Church be burdened, that it may relieve those that are widows indeed."

1. It would burden the Church greatly to increase the number of the pensioners on its generosity .

2. The exercise of private beneficence would allow a fuller provision to be made for those aged widows who were really friendless , homeless , and destitute . — T.C.

1 Timothy 5:17 , 1 Timothy 5:18 . — Directions respecting the honor due to the alders of the Church.

"Let the elders that rule well be counted worthy of double honor, especially those who labor in the Word and doctrine."

I. THE CLASS OF PERSONS HERE REFERRED TO .

1. It is evident that the apostle knew of no officers in the Church at Ephesus but these elders , with the deacons.

2. Their principal duty was government . It was at least the prominent element in their calling.

3. The passage suggests that , while all the elders governed , all did not labor in the Word and doctrine . Each Church in that day had its band of elders at its head, but the teaching function was not universal, though by-and-by assumed greater prominence and commanded greater distinction and respect.

II. THE HONOR DUE TO ELDERS . They were to be counted worthy of double honor; that is, they were to be liberally provided for by the Church, as a special mode of showing respect to their office.

III. THE GROUND FOR THIS INJUNCTION . "For the Scripture saith, Thou shall not muzzle an ox while treading out the corn. And, The laborer is worthy of his hire." These two sayings, one contained in Scripture ( Deuteronomy 25:4 ), the other a proverbial saying used by our Lord himself ( Luke 10:7 ), affords an argument for the support of Christian laborers.

1. This shows that both the Law and the gospel sanction the due support of the ministry .

2. It shows that the minister ' s support is a matter of right , and not of compassion or kindness . The animals that labored had a right to the fruit of their labors.—T.C.

1 Timothy 5:19 . — Directions as to accusations against elders.

"Against an elder receive not an accusation, except it be upon two or three witnesses."

I. ELDERS MAY BE EXPOSED TO SUCH ACCUSATIONS BY THEIR VERY ZEAL AND FAITHFULNESS .

1. Their duty being to convince the gainsayers and to reprove the faults of men , they would be exposed to the risk of false accusation. Good ministers would be oftener accused if their accusers could but find judges willing to receive their charges.

2. It is the interest of the Church of Christ to maintain the reputation of its ministers unchallenged. It involves a sort of scandal for them to be accused at all, even though they should afterwards be cleared.

II. THE COURSE RECOMMENDED IN CASES OF THIS SORT .

1. It diminishes the chances of such charges being made , that the testimony of a single malicious witness will not suffice to have an accusation even formally considered.

2. It would be a serious discouragement to a good minister for such charges to be entertained upon partial or defective evidence.

3. The deference due to the position of a man chosen by the Church as its pastor demanded a wise caution in the reception of charges against him.

4. Yet it was the duty of Timothy to make an investigation supported by adequate evidence . There is nothing in the minister's position to exempt him from a just inquiry and its due consequences . — T.C.

1 Timothy 5:20 .—The manner of public rebuke.

The apostle refers here, not to offending elders, but to members of the Church generally, as we justly infer from the change of number. It is the elder in the one case; it is "those who sin" in the other.

I. THE PUBLICITY OF REBUKE . "Those that sin rebuke before all."

1. The class referred to consists not of those merely overtaken in a fault ( Galatians 6:1 ), but, as the tense of the word signifies, persons given to sinning. Thus great consideration and caution are to be exercised. The casual transgressor might be dealt with privately, and would not need further dealing on his exhibiting evidence of repentance.

2. It was to be merely rebuke , not exclusion from the Church . If the rebuke was unheeded, the extreme sentence would follow.

3. The rebuke was to be public .

II. THE DESIGN OF PUBLIC REBUKE . "In order that the rest also may fear." Such a discipline would have a deterrent influence upon others. The strictness of the law would not be without effects upon conscience.—T.C.

1 Timothy 5:21 .—A solemn charge to Timothy to be conscientiously impartial in these cases.

I. THE SOLEMNITY OF THE CHARGE . "I solemnly charge thee before God, and Jesus Christ, and the elect angels."

1. Timothy , who is exhorted to faithfulness in judgment , is himself brought face to face with his Lord and Judge , who will appear along with the elect angels as assessors or executors of the Divine commands.

(a) These, who left not their first estate, but have been preserved in their integrity by Christ, who is the Head both of angels and of men, are the ministers and attendants of God.

(b) There is nothing here to warrant the worship of angels, because they are not here regarded as judges, but as witnesses; neither are they sworn by nor appealed to by the apostle. The heavens and the earth are often summoned as witnesses in the same sense.

2. This high appeal was designed to elevate the mind of Timothy above all sinister motives , and secure him against the dangers of a timid compliance with evil .

II. THE SUBSTANCE OF THE CHARGE . "That thou keep these things without prejudging, doing nothing by partiality." He refers to the judicial inquiries respecting eiders and members of the Church.

1. There was to be an absence of prejudice . There must be no prejudging a case before it is heard, under the influence of party feeling. Timothy must calmly hearken to the case presented by both sides, and weigh the evidence without haste or favor to either side.

2. There was to be an absence of all partiality . "Doing nothing by partiality." There must be no leaning to one side more than another. The scales of justice must be held evenly in Church affairs. Eiders and members were alike to be judged with all fairness.—T.C.

1 Timothy 5:22 .—A caution against hasty induction of ministers.

If such judicial inquiries are to be avoided, there ought to be great care in the original appointment of ministers.

I. THERE MUST BE DUE CARE IN ORDAINING RIGHT PERSONS TO THE MINISTRY . "Lay hands on no one hastily."

1. This does not refer to the practice of receipting offenders back into the Church by the imposition of the bishop ' s hands . No such practice can be identified with the apostolic age, or with that immediately succeeding it.

2. It refers , as the usage of the pastoral Epistles suggests , to " the laying on of hands in ordination ."

II. THE SERIOUS CONSEQUENCES OF SLACKNESS IN THE DISCHARGE OF SUCH A DUTY . "Neither participate in other men's sins." Timothy would "adopt the sins he overlooked' if he did not rightly distinguish between the worthy and the unworthy.

III. THE NECESSITY OF PERFECT PURITY ON TIMOTHY 'S OWN PART . "Keep thyself pure." He must be pure who is called to judge others. There must be no shadow of evil attaching to his character or conduct. Any impurity of character would utterly destroy his influence, and silence his rebukes of others.—T.C.

1 Timothy 5:23 . — Direction to Timothy to be careful of his health.

"No longer drink water, hut use a little wine for thy stomach's sake and thy frequent ailments."

I. THE APOSTLE LENDS NO ENCOURAGEMENT TO AN ASCETIC ATTITUDE TOWARD MEATS OR DRINKS . The Essenes abstained altogether from wine, and as there was a close connection between Ephesus and Alexandria, where such views were held by a small section of Jews, it is not improbable that such views may have reached Ephesus. There was no harm in Timothy abstaining from wine, as a protest against excess in wine, but rather something highly praiseworthy. It was not through any deference to Essene asceticism, but through such a consideration as is here suggested, that Timothy was an habitual water-drinker.

II. THE APOSTLE HAS EXCLUSIVE REGARD TO TIMOTHY 'S HEALTH . The use of wine was regarded in its purely medicinal aspect, and not as a mere pleasant beverage. Timothy was engaged in a service that demanded the fullest exhibition of all mental and bodily hardihood, as well as an iron endurance of disappointment and opposition. Under such influences, he would become depressed with effects most prejudicial to his health. The counsel shows the deep interest of the apostle in the young evangelist's comfort and welfare.—T.C.

1 Timothy 5:24 , 1 Timothy 5:25 . — Final directions to Timothy respecting his attitude toward the sins and sinful works of men.

I. A CAUTION AGAINST HIS BEING TOO PRECIPITATE IN ABSOLVING MEN FROM CENSURE . "The sins of some men are manifest, going before to judgment; with some again, they follow after." The judgment is God's, without excluding man's.

1. One class of sins is public and open . They reach the Judge before the man himself who commits them. The sins are notorious. Timothy will have no excuse for absolving such persons.

2. Another class of sins is not so manifest . Unknown for the time to all but the all-seeing eye of God, yet going leeward notwithstanding to the final judgment, where nothing can be hid. The judgment of man may have meanwhile absolved such a sinner, but the mournful secret comes out after all.

II. A CAUTION AGAINST BEING TOO PRECIPITATE IN HIS CENSURES . "In like manner also the works that are good are manifest, and those that are otherwise cannot be hid." Some are open witnesses, others are secret witnesses; but there can be no effectual suppression of their testimony. God will bring works of all kinds into light. But it is the duty of Timothy and ministers in general to use due diligence to have the truth brought to light respecting such works. Therefore Timothy was not to be rash in condemning where hidden worth had not disclosed itself sufficiently to his eye. The good tree would by-and-by justify itself by its fruits.—T.C.