Besides the already mentioned condemnation for sins, they are guilty of yet another thing, namely that they learn to be idle, going about from house to house. And idleness teaches every evil. Consequently, idleness is unbecoming not only for men, but also for women.
1 Tim. 5:13. And [they are] not only idle, but also gossips, busybodies, and speaking things which they ought not.
Rightly so. For, going from house to house, they do nothing else but carry gossip from one woman to another, from this one to that one, and, prying into everything, they inevitably fall into curiosity, and speaking to everyone about everything, they fall into idle talk.
1 Tim. 5:14. Therefore I desire that the younger widows marry, bear children, manage the house.
Especially, he says, I desired that they not break their vows. Since they themselves desire marriage, I too, condescending to them, want this. For it is better for them to "manage the house," that is, to have care for their own household and bear the labors and concerns of it, than to go about from house to house, chattering and spending time in idleness. Having said "bear children," the apostle showed that one should enter into marriage for the sake of childbearing, so as to bring many to God.
1 Tim. 5:14. And they gave the adversary no occasion for slander.
1 Tim. 5:15. For some have already turned aside after Satan.
Since he said: "that they manage the house," lest it seem that he gives them freedom to indulge in worldly pleasures, he added: "give no occasion to the adversary for slander." Take care of the house in such a way, he says, that you do not harm the soul. Moreover, here the apostle very clearly indicates the purpose for which he makes such a concession to young widows. It is so that, he says, the devil may not be given occasion to mock them if, having become brides of Christ, they then, due to the inconstancy natural to youth, fall into impure deeds. For this reason I lead them under the yoke of marriage, so that, having neither time nor leisure, they may have no opportunity to commit a heap of the aforementioned wicked deeds.
1 Tim. 5:16. If any believing man or believing woman has widows, they must provide for them.
For the widows of the faithful ought not to receive sustenance from the unfaithful, lest it seem that they have need of them. By the expression "must provide for them," the apostle indicated a sufficient satisfaction of need, and not luxury.
1 Tim. 5:16. And not to burden the Church, so that it may provide for the true widows.
Thus, the faithful who support their own widows also help the church's widows at the same time, precisely in that the Church is not burdened and as a result can better provide for those whom it supports, namely the true widows, that is, those who are completely defenseless and alone.
1 Tim. 5:17. Presbyters who rule well (προεστῶτες) should be counted worthy of double honor, especially those who labor in the word and teaching.
The one who rules worthily — this the Lord teaches, saying: "the good shepherd lays down his life" (John 10:11), sparing nothing for the sake of caring for the sheep. By "honor" the apostle means the provision of all necessities, as is evident from what follows. For teachers must have necessities in abundance, so that, undistracted by anything, they may devote themselves to teaching. So too lived the Levites in the Old Testament. "Double" honor — either in relation to the widows, or in relation to the deacons, or simply double honor, that is, great honor. Where now are those who say that words are not needed, but only life? Let them listen now to Paul, how he values the word above all else, saying: this is necessary for us, just as the other is too. For when it comes to dogmas, what power does life have there? The apostle requires a word that is not boastful, but filled with the power of Scripture and understanding, even if it be spoken simply.
1 Tim. 5:18. For the Scripture says: "You shall not muzzle the ox while it treads out the grain"; and: "The laborer is worthy of his reward" (Deut. 25:4, Matt. 10:10).
The apostle brings forward testimonies—one from the law, and another testimony of Christ. In both, observe what labor is required of the teacher. Threshing is the most arduous labor: and the teacher likewise must be prepared for every kind of toil, hardship, and grief. By the expression "the laborer," the apostle shows that one must not seek comfort and rest. "The laborer is worthy of his reward," or food. By these words the apostle points to prosperity: for if the laborer is worthy of his reward, then how much more of food. But the one who does not labor is unworthy.
1 Tim. 5:19. Do not receive an accusation against an elder except on the basis of two or three witnesses.
Do we really accept an accusation against a young person but not against someone else? On the contrary, the apostle speaks as if to say: against no one, and especially not against an elder. He did not say: do not accuse, but: do not even "receive an accusation" at all. For by their very age they sin less than the young. By "elder" the apostle here means a person who has reached old age. Since many are accused on suspicion, according to the ancient law, he says, there must be witnesses who convict the guilty party. But what if they lie? This rarely happens, and at trial this can be uncovered. It would be good to have at least two witnesses, because sins are committed in secret. But what if the sins are manifest, yet there are no witnesses, but only a bad reputation? About this the apostle said above: "he must also have a good testimony from those who are outside" (1 Tim. 3:7).
1 Tim. 5:20. Those who sin rebuke before all, that the rest also may have fear.
That is, those who persist in sin and whom you find after thorough investigation, rebuke strongly and strictly, not to satisfy your own anger, but so that the rest may be instructed through fear. For a bishop must also be fearsome. For just as it is harmful to condemn thoughtlessly, so it is destructive not to rebuke the guilty, because through this the disease of sin spreads to many. But how then did the Lord say in the Gospel: "If your brother sins against you, go and rebuke him between you and him alone" (Matt. 18:15)? Yet the Lord also commands to rebuke before the community one who persists in sin. So then what? Will not rebuke before the community cause scandal? On the contrary, there is greater scandal when a well-known sinner is not rebuked. Therefore God also, setting them up as an example, so to speak, punished Pharaoh (Exod. 14:4), Nebuchadnezzar (Dan. 4), and many others, with the purpose of instructing the people living on earth.
1 Tim. 5:21. Before God and the Lord Jesus Christ and the elect Angels, I charge you.
Having said much in the words cited above, he now begins to speak as in a court and in doing so adjures Timothy most solemnly. He was not ashamed to safeguard even Timothy with such an exhortation. For if he said of himself, "lest, having preached to others, I myself should be disqualified" (1 Cor. 9:27), then all the more was he not ashamed to say this concerning Timothy. He calls the Father and the Son as witnesses so that on the coming day of judgment, if anything were done contrary to duty, he might remain blameless, since he had strictly exhorted him. Why does he add the angels as well? Because on the day of judgment the angels will solemnly accompany the Lord. And we too have a custom of taking as witnesses both important and insignificant persons. Jacob also takes as witnesses God and the hill. And Moses says, "I call heaven and earth to witness" (Deut. 4:26). For God is so gracious toward us that He accepts even servants brought together with Him as witnesses. He called the angels "elect" because the demons are also angels, but rejected ones.
1 Tim. 5:21. Keep this without prejudice, doing nothing out of partiality.
That is, be impartial toward those who are being judged, so that there be no preliminary decision, that is, so that no one prejudices you and, drawing you to their side in advance, disposes you to pronounce judgment and render a decision. Do nothing "by partiality," inclining to one side. It is as if he were saying: one side invites you to help it; so do not act according to this invitation.
1 Tim. 5:22. Lay hands hastily on no one.