Albert Barnes Commentary 1 Timothy 5

1 Timothy Chapter 5

ANALYSIS OF THE CHAPTER

This chapter embraces the following subjects:

1. The proper method of admonition when others err—namely, an aged man should be entreated as a father, younger men as brethren, the aged women as mothers, and the younger women with the pure feelings one has for a sister (1 Timothy 5:1–2).
2. Instructions respecting the proper treatment of widows (1 Timothy 5:3–16):
   • Those who were true widows were to be regarded with honour and respect.
   • Who sustained this character (1 Timothy 5:4–7). Those who had shown piety at home by taking charge of those who were dependent on them, and who were steady in their devotions. No one was to be received into this number who was not sixty years of age, who had been married to more than one man, and who had not given evidence in all the duties of domestic fidelity and charity that she was imbued with the spirit of religion (1 Timothy 5:9–10).
   • Those who were young were not to be admitted into this class (1 Timothy 5:11–15). The reasons given are that they would marry again, or that they would be idle and would be intermeddlers in the affairs of others. It was better, therefore, that they should marry and have charge of a family of their own (1 Timothy 5:14–15).
   • The duty of the individual members of the church to sustain helpless and dependent widows, if they had such among their relations (1 Timothy 5:16). In these verses (1 Timothy 5:3–16), it is evident that the apostle had his eye on a class of widows who sustained a relation to other females similar to that which the elders had to the whole church. They were aged women to whom the superintendence of the females of the church was entrusted—probably because, due to the customs then prevalent, men had much less liberty of access to the other sex, and much less freedom of intercourse was allowable than now.
3. The duty of supporting and honouring those who ruled in the church (1 Timothy 5:17–18).
4. The suitable guarding of the rights of the elders in the church. No accusation was to be received unless it was sustained by two or three witnesses (1 Timothy 5:19).
5. No one who was guilty was to be spared. All who sinned were to be publicly rebuked (1 Timothy 5:20).
6. A solemn charge is given to Timothy to keep these commandments (1 Timothy 5:21).
7. The statement of his duty not to ordain any person rashly or hastily to the sacred office (1 Timothy 5:22).
8. To guard his health (1 Timothy 5:23).
9. A declaration respecting sin (1 Timothy 5:24–25)—that sometimes it is open beforehand, and sometimes it is concealed until it is revealed at the judgment—closes the chapter.

The design of this closing statement seems to be to show Timothy that he should not judge men by appearances, but that he should show great caution in forming his estimate of their character.

Rebuke not an elder. The word elder here is not used in the sense in which it often is, to denote an officer of the church, a presbyter, but in its proper and usual sense, to denote an aged man. This is evident because the apostle immediately mentions, in contradistinction from the elder, "the younger men," where it cannot be supposed that he refers to them as officers.

The command to treat the "elder" as a "father" also shows the same thing. By the direction not to rebuke, it is not to be supposed that the minister of the gospel is not to admonish the aged, or that he is not to show them their sins when they go astray, but that he is to do this as he would to a father.

He is not to assume a harsh, dictatorial, and denunciatory manner. The precepts of religion always respect the proprieties of life, and never allow us to transgress them, even when the object is to reclaim a soul from error, and to save one who is wandering. Besides, when this is the aim, it will always be most certainly accomplished by observing the respect due to others on account of office, relation, rank, or age.

But entreat him as a father. As you would a father. That is, do not harshly denounce him. Endeavour to persuade him to lead a more holy life.

One of the things for which the ancients were remarkable above most modern people, and for which Orientals are still distinguished, was respect for age. Few things are enjoined with more explicitness and emphasis in the Bible than this (Leviticus 19:32; Job 29; Proverbs 20:20; Proverbs 30:17).

Compare to Daniel 7:9-10; Revelation 1:14–15.

The apostle would have Timothy, and, for the same reason, every other minister of the gospel, be a model of this virtue.

And the younger men as brethren. That is, treat them as you would your own brothers. Do not consider them as aliens, strangers, or enemies, but entertain towards them, even when they go astray, the kindly feelings of a brother. This refers more particularly to his private intercourse with them, and to his personal efforts to reclaim them when they had fallen into sin. When these efforts were ineffectual, and they sinned openly, he was to rebuke them before all (1 Timothy 5:20), that others might be deterred from following their example.

The elder women as mothers. This shows the same respect for age and for the proprieties of life. No son who had proper feelings would rebuke his own mother with severity. Let the minister of religion show the same feelings if he is called to address a "mother in Israel" who has erred.

The younger as sisters. This means with the feelings that you have toward a sister. The tender love that one has for a beloved sister would always keep him from using harsh and severe language. The same mildness, gentleness, and affection should be used toward a sister in the church.

With all purity. Nothing could be more characteristic of Paul's manner than this injunction; nothing could show a deeper acquaintance with human nature. He knew the danger which would beset a youthful minister of the gospel when it was his duty to admonish and entreat a young woman. He knew, too, the scandal to which he might be exposed if, in performing the necessary duties of his office, there should be the slightest departure from purity and propriety.

He was therefore to guard his heart with more than common vigilance in such circumstances, and was to indulge in no word, or look, or action, which could by any possibility be construed as manifesting an improper state of feeling. On nothing else do the good character and usefulness of a youthful minister more depend than on the observance of this precept.

Nowhere else does he more need the grace of the Lord Jesus, the exercise of prudence, and the manifestation of incorruptible integrity, than in performing this duty. A youthful minister who fails here can never recover the perfect purity of an unsullied reputation and will never in subsequent life be wholly free from suspicion. .

Honour widows. The particular attention and respect that are commanded here seem to refer to the class of widows who were supported by the church and were entrusted with performing certain duties toward the other female members (1 Timothy 5:9). It is to be remembered that social interaction between the sexes was much more restricted in Eastern countries than it is among us. Access to the female members of the church would have been much less free than it is now, and consequently, there might have been a special appropriateness in entrusting the duty of watching over the younger women among them to older women.

This duty would naturally be entrusted to those who did not have the care of families. It would also be natural to commit it, if they were qualified, to those who lacked the means of support and who, while being maintained by the church, might render a valuable service to it.

It would seem, therefore, that there was a class of this description who were entrusted with these duties, and about whose qualifications it was proper for Timothy to be instructed. The change of customs in society has made this class less necessary, and the arrangement was probably never designed to be permanent. Still, it may be a question whether such an arrangement would not now be wise and useful in the church. On this subject, see Barnes on Romans 16:1.

That are widows indeed. This means those who are truly widows. We commonly associate with the word "widow" not only the idea of the loss of a husband but also many other things that are the usual accompaniments of widowhood—a poor and dependent condition, care and solicitude, sadness and sorrow. This idea is implied in the use of the word employed here—chra—which properly means one who is bereaved (from the adjective chrov, bereaved), and which, as Calvin says, conveys the idea of one in distressed circumstances. What Paul regarded as constituting true widowhood, he specifies in 1 Timothy 5:4, 5, 9, 10. He connects with it the idea that she had no persons dependent on her; that she was desolate and demonstrated true trust in God; that she was so aged that she would not marry again; and that by her life she had given evidence of possessing a heart of true benevolence (1 Timothy 5:10).

But if any widow have children. This refers to children who would be dependent on her care and who might themselves contribute to her support.

Or nephews. The word "nephew" now commonly means the son of a brother or sister. Formerly, the English word also meant grandchildren or descendants of any description (Webster). The Greek word used here, ekgona, has the latter meaning. It denotes those sprung from or born of, and thus descendants of any kind—sons, daughters, grandchildren. The Greek word would not, in fact, properly include nephews and nieces; it embraces only those in a direct line.

Let them learn first to show piety at home (with a marginal note suggesting "or kindness"). This means that the children and grandchildren should learn to do this. They should have an opportunity to perform their duty towards their aged parent or grandparent. Such a widow should not be taken in among the poor and dependent women of the church to be maintained at public expense; rather, her children should support her. In this way, they will have an opportunity to demonstrate Christian kindness and to repay her for her care.

The apostle calls this "showing piety" (eusebein)—that is, filial piety, which is piety towards a parent demonstrated by providing for that parent's needs in old age. The word "piety" is commonly used to denote piety towards God, but it is also used to denote proper reverence and respect for a parent (Robinson).

And to requite their parents. This means to repay them, as far as possible, for all their kindness. This debt can never be wholly repaid, but a child should still feel it a matter of sacred obligation to do as much towards it as possible.

For that is good and acceptable before God. It is a duty everywhere enjoined (compare Matthew 15:5-7 and Ephesians 6:1-2; see also Barnes' commentary on these passages).

A widow indeed, and desolate. The word rendered desolate means solitary, alone. It does not necessarily imply the idea of discomfort, which we attach to the word desolate. The sense is, that she had no children or other descendants; none on whom she could depend for support.

Trusteth in God. She has no one else to look to but God. She has no earthly reliance; and, destitute of husband, children, and property, she feels her dependence, and steadily looks to God for consolation and support.

And continueth in supplications and prayers night and day. Continually. See Barnes on 1 Timothy 2:1.

See also the description of Anna in Luke 2:36-37. The apostle regards this as one of the characteristics of those who were "widows indeed," whom he would have received into the class to be maintained by the church, and to whom the charge of younger members of the church might be entrusted.

Here, "desolate" means "left alone."