I Timothy 5 · The Lantern

Reproof and Respect

Do not rebuke an elder, but encourage him as a father; younger men as brothers,

"Rebuke not an elder." Is he now speaking of the order? I think not, but of any elderly man. What then if he should need correction? Do not rebuke him, but address him as you would a father offending.

The preacher of Almighty God, Paul the apostle, says, "Rebuke not an elder" (1 Tim. v. 1). But this rule of his is to be observed in cases where the fault of an elder does not draw through his example the hearts of the younger into ruin. But, when an elder sets an example to the young for their ruin, he is to be smitten with severe rebuke.

Then when he says, do not rebuke an ancient man, he shows how his teaching must be adapted to various hearers; and he mentions two varieties: first, according to age; second, according to sex. In regard to the second, they are divided: first, into men; second, into women, at old women.

elder women as mothers, younger women as sisters, in all purity.

If the emperor visits her imperial majesty, or she him, then should ye also be most circumspect in eye and demeanour, and in all your words. Let her mark your mastery of yourselves and your modesty; and let her followers and attendants mark your demeanour; let them mark it and admire it, and by reason thereof praise Jesus Christ our Lord in you.

Since reproof is hard to bear, especially when a young man reproves an old one—then it becomes triply reckless—therefore, he says, you should soften it with gentleness. Since this age is characterized by great boldness and does not tolerate reproofs, therefore, he says, one must soften them with condescension.

On the part of women, there is a difference of ages, because old women, as mothers, especially those who are not young: honor widows (1 Tim 5:3); young women, as sisters, with the love of charity. And this in all chastity; because spiritual love toward women soon degenerates into carnal.

Honoring True Widows

Honor widows who are truly widows.

Further, if we set down in order the higher and happier grades of bodily patience, (we find that)it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow, and sets on the virgin the seal and raises the self-made eunuch to the realms of heaven.

[Paul] is training a church still untaught in Christ and making provision for people of all stations but especially for the poor, the charge of whom has been committed to himself and Barnabas. Thus he wishes only those to be supported by the exertions of the church who cannot labor with their own hands and who are widows indeed, approved by their years and by their lives.

Above, he instructed Timothy on the use and abstinence from foods; here he instructs him on the distribution of foods to spiritual persons, namely, the foods dispensed to widows and teachers: first, therefore, he instructs him concerning widows; second, concerning teachers, at let the priests who rule well.

But if any widow has children or grandchildren, let them learn first to be devout toward their own household and to give recompense to their parents; for this is pleasing before God.

"But if any widow have children or grandchildren, let them learn first to show piety at home, and to requite their parents." Observe the discretion of Paul; how often he urges men from human considerations. For he does not here lay down any great and lofty motive, but one that is easy to be understood: "to requite their parents." How? For bringing them up and educating them.

That is, let children and grandchildren learn to honor their mother, providing her with rest and sustenance. For εὐσεβεῖν – "to act piously" here means – to give rest to one's mother or grandmother in old age. The dignity of parents is a divine dignity, so that to give them rest means to be pious, and conversely, not to give them rest in old age is impiety.

Then when he says, but if any widow, he explains who truly are widows: first, he shows who truly are; second, who are not, at for she who is a widow. In regard to the first he does two things: first, he deals with the institution of those who are really widows; second, he assigns the reason, at for this is acceptable.

Now she who is truly a widow and left alone has set her hope on God and continues in the supplications and the prayers night and day;

And you, O widow, find those who will pray for you. If as a true widow and desolate you hope in God, continue constant in supplications. Persist in prayers. Treat your body as dying daily, that by dying you may live again. Avoid pleasures, that you, too, being sick, may be healed.

But the widow who is truly alone has hoped in God and continues in supplications and prayers night and day. But the one who lives in luxury has died while still living. But the widow who is truly alone. Since Paul ordered that those who are truly widows to be honored, he now says what kind of women are truly widows, characterizing them in an explanation.

Then when he says, but she who is a widow indeed, he treats of true widows: first, he shows who are true widows; second, how they are to be instructed, at let her trust in God.

but she who lives in self-indulgence has died while living.

These, then, have repentance within their reach, if they repent quickly, and do not remain in their pleasures; but if they abide in their deeds, these, too, work to themselves death.

And there is a death which the apostle denounces, saying of the widow, "But she that liveth in pleasure is dead while she liveth." Therefore the soul, which was before ungodly and is now godly, is said to have come alive again from the dead and to live, on account of the righteousness of faith.

Then when he says, for she who lives in pleasures is dead while she is living, he gives the reason why she should devote all her time to prayer, namely, because it is impossible for the soul never to be occupied with some pleasure. And since the soul of an idle person is not occupied with useful things, then it must be occupied with carnal things.

Command these things also, so that they may be above reproach.

"These things give in charge, that they may be blameless." He does not leave it to their choice. Command them, he says, not to be luxurious, assuming it to be confessedly an evil, as not holding it lawful or admissible for the luxurious to partake of the Holy Mysteries. "These things command," he says, "that they may be blameless." Thus you see it is reckoned among sins.

You see that he desires this to be a law. He does not leave it to one's discretion whether to indulge in pleasures or not, but forbids it as a sin. For such is the meaning of the word "command" (παράγγελλε); it stands in place of: with all strictness forbid anyone to dare to do this.

Then when he says, and command this, he shows that they should be trained to abstain from evils. Therefore, he says that he even forbids this, commanding that women who are sustained by the Church should be blameless: holiness becomes your house, O Lord (Ps 92:5).

But if anyone does not provide for his own, and especially for his household, he has denied the faith and is worse than an unbeliever.

The apostle in his first Epistle to Timothy: "But if any take not care of his own, and especially of those of his own household, he denies the faith, and is worse than an infidel."

Now God, our master, teaches two chief precepts: love of God and love of neighbor. In them one finds three objects for his love: God, himself and his neighbor. One who loves God is not wrong in loving himself. It follows, therefore, that he will be concerned also that his neighbor should love God, since he is told to love his neighbor as himself.

Then when he says, but if any man, he assigns the reason for his statement that she learn first to govern her own house and to make a return of duty to her parents, saying that she needs to be instructed on this point, because it is a matter of necessity.

Let a widow be enrolled not less than sixty years old, having been the wife of one man,

being borne witness to in good works: if she brought up children, if she entertained strangers, if she washed the feet of the saints, if she gave relief to those being afflicted, if she followed after every good work.

For who would suffer his wife, for the sake of visiting the brethren, to go round from street to street to other men's, and indeed to all the poorer, cottages? Who will willingly bear her being taken from his side by nocturnal convocations, if need so be? Who, finally, will without anxiety endure her absence all the night long at the paschal solemnities?

In emphasizing hospitality and the care of the saints as important qualifications for the widow, Paul's goal is not to focus on a certain quantity of virtuous activity but rather on a quality of mind.

Then when he says, having testimony for her good works, he shows that a widow must be chosen, because she has performed good works: first, in general; second, in detail, at if she has brought up children; third, he gives to understand the same for all good works, at if she has diligently.

But refuse younger widows; for when they grow wanton against Christ, they desire to marry,

That all widows that are approved are to be held in honour. In the first Epistle of Paul to Timothy: "Honour widows which are truly widows. But the widow that is wanton, is dead while she liveth." And again: "But the younger widows pass by: for when they shall be wanton in Christ, they wish to marry; having judgment, because they have cast off their first faith."

But refuse younger widows; for when they have indulged themselves against Christ, they desire to marry, having condemnation because they have cast off their first faith. But refuse younger widows. Therefore, when the struggle becomes greater among virgins, nowhere does it seem to express the observation of time?

Then when he says, but the younger widows avoid, he shows which ones are to be avoided: first, he shows this; second, he gives the reason, at when they have grown wanton. He says, therefore: let older widows be chosen, but the younger widows avoid, i.e., do not accept all indiscriminately to be supported by the Church, especially those who are of ill repute and wanton.

incurring judgment because they have cast off the first faith.

And at the same time they also learn to be idle, going about the houses — and not only idle but also gossips and busybodies, speaking the things that are not proper.

I want therefore the younger ones to marry, to bear children, to manage their households, to give the one opposing no occasion for reproach;

But if anyone dares to call marriage fornication, he again falls into blasphemy against the law and the Lord. For as covetousness is called fornication because it is opposed to contentment with what one possesses, and as idolatry is an abandonment of the one God to embrace many gods, so fornication is apostasy from single marriage to several.

Therefore, I wish the younger women to marry, bear children, manage the household, and give no opportunity to the adversary to have a cause for slander. For already some have turned aside after Satan. The good aspect was that, once the widows were instructed, they should not abandon Christ nor reject their initial faith.

Then when he says, I will, therefore, that the younger should marry, he shows what they should apply themselves to, namely, that they marry: first, he gives his teaching; second, the reason, at for some. He says, therefore: I will, therefore, that the younger, namely, widows, should marry.

for already some have turned aside after Satan.

If any believing woman has widows, let her help them, and let the church not be burdened, so that it may give relief to those who are truly widows.

But if it is praiseworthy to have one's soul free from this failing of greed, how much more glorious is it to gain the love of the people by liberality.

If a faithful man or woman has widows, let them be supported, and let the Church not be burdened, so that it may provide adequately for the truly widows. If a faithful man. He repeated: If a faithful man or woman has widows. For if they were unfaithful, it would not be necessary for them to be supported by them, lest the faithful appear to be in need of the unfaithful.

Then when he says, if any of the faithful, he shows that the widows should be supported by private persons: first, he sets forth the doctrine; second, the reason, at do not let the Church be charged. He says, therefore, that one who is truly a widow should put her trust in God; but if she has brothers or sisters or parents, let her be supported by them.

Honoring Elders

Let the elders who rule well be counted worthy of double honor, especially those toiling in the word and the teaching;

The apostle has given them "double honor" as being both brothers and officers.

The elders who rule well are to be considered worthy of double honor, especially those who labor in preaching and teaching. For the Scripture says, "Do not muzzle an ox while it is treading out the grain," and, "The worker deserves his wages." Who then are the ones who lead well, Christ declared. "The good Shepherd," he says, "lays down his life for the sheep." (Jn.

Above, he dealt with honorable widows who are supported by subsidies from the Church; here he deals with the honoring of bishops and priests: first, he instructs Timothy how he should act toward them; second, he shows how some of the things he said are to be understood, at some men's sins are manifest.

for the Scripture says, “You will not muzzle an ox treading out grain,” and, “The workman is worthy of his wages.”

And the same law commands "not to muzzle the ox which treadeth out the corn: for the labourer must be reckoned worthy of his food."

And it should be noted what is added: "The laborer is worthy of his hire," because the very food for sustenance is already part of the wages of the work, so that here the reward from the labor of preaching may begin, which is perfected there in the vision of truth.

Then when he says, for the Scripture says, he proves his statement with two authorities: one is used in the mystical sense and the other in the literal sense, at the laborer is worthy of his reward. He says, therefore, for the Scripture says, namely, Deuteronomy: you shall not muzzle the ox that treads out the corn (Deut 25:4).

Do not receive an accusation against an elder except upon two or three witnesses.

Rebuke those who sin before all, so that the rest also may have fear.

A Charge to Timothy

I earnestly testify before God and Christ Jesus and the elect angels, that you guard these things apart from prejudice, doing nothing out of partiality.

Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good.

I seriously charge you before God and the Lord Jesus Christ and the elect angels to keep these instructions without bias, and to do nothing out of favoritism. I seriously charge you before God. Paul warns of severity. For Timothy did not simply resign, but protested, securing himself in case anything improper should happen.

Then he says, I charge you, before God. Because the ecclesiastical judge acts in God's person in a special way when he judges; therefore, he charges him before God to judge justly. For he must argue his case in public in such a way that he does not scorn God's judgment.

Lay hands on no one soon, nor share in the sins of others; keep yourself pure.

On the contrary, this precept is rather to be looked at carefully: "Give not the holy thing to the dogs, nor cast your pearls before swine; " and, "Lay not hands easily on any; share not other men's sins." If Philip so "easily" baptized the chamberlain, let us reflect that a manifest and conspicuous evidence that the Lord deemed him worthy had been interposed.

The apostle writes to Timothy: "Practice self-control." It's a command; it's an order; it has to be listened to; it has to be carried out. But unless God comes to our help, we get stuck. We try, indeed, to do it by willpower, and the will makes some effort. It shouldn't, though, rely on its ability unless it is assisted in its debility.

Then when he says, do not impose hands lightly upon any man, he treats about promotions; and this seems to be a reason for his previous advice.

No longer drink only water, but use a little wine because of your stomach and your frequent ailments.

"Use a little wine," says the apostle to Timothy, who drank water, "for thy stomach's sake;" most properly applying its aid as a strengthening tonic suitable to a sickly body enfeebled with watery humours; and specifying "a little," lest the remedy should, on account of its quantity, unobserved, create the necessity of other treatment.

Seek nothing from them beyond health of body. For this is a blessing not to be despised, because of its being necessary to the work of life until "this mortal shall have put on immortality"—in other words, the true, perfect, and everlasting health, which is neither reduced by earthly infirmities nor repaired by corruptible gratification, but, enduring with celestial rigour, is…

But because this practice made him extremely sick, the Apostle adds: do not still after you are sick, drink water. Why? Because whatever sacrifice you offer, you shall season it with salt, i.e., with the salt of discretion (Lev 2:13); your reasonable service (Rom 12:1).

The sins of some men are manifest, going before them to judgment; but for some they also follow after.

Even as legislators have overlooked punishments for the guilty though they be established by law, so too our Lord Jesus Christ by punishing one or two sinners sets down like an inscription on a bronze stele their punishment and uses their experiences as a warning to all.

The sins of certain people are obvious, leading to judgment; and for some, they also follow. Likewise, good deeds are evident; and those that are otherwise cannot be hidden. Since he said above, "nor share in the sins of others," (1 Tim. 5:22) he resolves what was said as if in contrast.

Then when he says, some men's sins are manifest, he explains how he should understand the two things he has said, namely, that in condemnation he should proceed without prejudice, and that he should not impose hands lightly. In regard to the first he says, some men's sins are manifest.

Likewise also the good works are evident, and even those otherwise are not able to be concealed.

"Going before to judgment." This he had said, implying that of evil actions here some are concealed, and some are not; but there neither the good nor the bad can be concealed. And what is that going before to judgment? When one commits offenses that already condemn him, or when he is incorrigible, and when one thinks to set him right and cannot succeed. What then?

The greatest consolation for the righteous consists in the fact that good and evil deeds are known even here, but especially there, where all things are laid bare.

Second, he says, do not impose hands lightly on any man, and he explains that this applies to men who are not evidently good, because in like manner also good deeds of some are manifest: that they may see your good works and glorify your Father in heaven (Matt 5:16); he that does truth comes to the light that his works may be made manifest (John 3:21).

I Timothy5

Reproof and Respect

Honoring True Widows

Honoring Elders

A Charge to Timothy