Bible Commentaries

Rebuke not an elder (πρεσβυτερωι μη επιπληχηις — presbuterōi mē epiplēxēis). Dative case πρεσβυτερωι — presbuterōi used in the usual sense of an older man, not a minister (bishop as in 1 Timothy 3:2) as is shown by “as a father.” First aorist (ingressive) active subjunctive with negative μη — mē (prohibition against committing the act) of επιπλησσω — epiplēssō to strike upon, old verb, but here only in N.T. and in figurative sense with words rather than with fists. Respect for age is what is here commanded, an item appropriate to the present time.

The younger men as brethren (νεωτερους ως αδελπους — neōterous hōs adelphous). Comparative adjective νεωτερος — neōteros from νεος — neos (young). No article, “younger men.” Wise words for the young minister to know how to conduct himself with old men (reverence) and young men (fellowship, but not stooping to folly with them).

The elder women as mothers (πρεσβυτερας ως μητερας — presbuteras hōs mēteras). Anarthrous again, “older women as mothers.” Respect and reverence once more.

The younger as sisters, in all purity (νεωτερας ως αδελπας εν πασηι αγνιαι — neōteras hōs adelphas en pasēi hagniāi). Anarthrous also and comparative form as in 1 Timothy 5:1. See note on 1 Timothy 4:12 for αγνια — hagnia No sort of behavior will so easily make or mar the young preacher as his conduct with young women.

That are widows indeed (τας οντως χηρας — tas ontōs chēras). For οντως — ontōs (actually, really), see Luke 23:47; 1 Corinthians 14:25; and 1 Timothy 5:5. For widows (χηρα — chēra) see note on Mark 12:40; note on Mark 12:42; note on Acts 6:1; and note on 1 Corinthians 7:8. Parry notes that in 1 Timothy 5:3-8 Paul discusses widows who are in distress and 1 Timothy 5:9 those who are in the employment of the local church for certain work. Evidently, as in Acts 6:1-6, so here in Ephesus there had arisen some trouble over the widows in the church. Both for individual cases of need and as a class Timothy is to show proper respect (τιμα — timā keep on honouring) the widows.

Grandchildren (εκγονα — ekgona). Old word from εκγινομαι — ekginomai here only in N.T.

Let them learn (μαντανετωσαν — manthanetōsan). The children and grandchildren of a widow. Present active imperative third person plural of μαντανω — manthanō “Let them keep on learning.”

First (πρωτον — prōton). Adverb, first before anything else. No “corban” business here. No acts of “piety” toward God will make up for impiety towards parents.

To shew piety (ευσεβειν — eusebein). Present active infinitive with μαντανετωσαν — manthanetōsan and old verb, in N.T. only here and Acts 17:23. From ευσεβης — eusebēs (ευ σεβομαι — euτον ιδιον οικον — sebomai), pious, dutiful.

Their own family (αμοιβας αποδιδοναι — ton idion oikon). “Their own household.” Filial piety is primary unless parents interfere with duty to Christ (Luke 14:26).

To requite (αποδιδωμι — amoibas apodidonai). Present active infinitive of Αμοιβας — apodidōmi to give back, old and common verb (Romans 2:6), to keep on giving back. αμειβομαι — Amoibas (from τοις προγονοις — ameibomai to requite like for like) is old and common word, but here only in N.T.

Their parents (προγονος — tois progonois). Dative case of old and common word προγινομαι — progonos (from αποδεκτον — proginomai to come before), “ancestor.” In N.T. only here and 2 Timothy 1:3. See note on 1 Timothy 2:3 for “acceptable” (apodekton).

Desolate (μεμονωμενη — memonōmenē). Perfect passive participle of μονοω — monoō (from μονος — monos), “left alone,” old verb, here alone in N.T. Without husband, children, or other close kin.

Hath her hope set on God (ηλπικεν επι τεον — ēlpiken epi theon). Perfect active indicative of ελπιζω — elpizō “hath placed her hope (and keeps it) on God.” Text doubtful whether God (τεον — theon) or Lord (Κυριον — Kurion).

Continues (προσμενει — prosmenei). See note on 1 Timothy 1:3. With dative case here.

Night and day (νυκτος και ημερας — nuktos kai hēmeras). “By night and by day” (genitive, not accusative). Paul does not say that she should pray “all night and day.”

She that giveth herself to pleasure (η σπαταλωσα — hē spatalōsa). Present active participle of σπλαταλαω — splatalaō late verb (Polybius) from σπαταλη — spatalē (riotous, luxurious living). In N.T. only here and James 5:5.

That they may be without reproach (ινα ανεπιλημπτοι ωσιν — hina anepilēmptoi ōsin). See note on 1 Timothy 3:2 for ανεπιλημπτος — anepilēmptos Final clause with ινα — hina and present subjunctive.

Provideth not for his own (των ιδιων ου προνοει — tōn idiōn ou pronoei). Condition of first class with ει — ei and present active (or middle προνοειται — pronoeitai) indicative of προνοεω — pronoeō old verb, to think beforehand. Pauline word in N.T. only here, 2 Corinthians 8:21; Romans 12:7. With genitive case.

He hath denied the faith (την πιστιν ηρνηται — tēn pistin ērnētai). Perfect middle indicative of old verb αρνεομαι — arneomai His act of impiety belies (Titus 1:16) his claim to the faith (Revelation 2:13).

Worse than an unbeliever (απιστου χειρων — apistou cheirōn). Ablative case of απιστου — apistou after the comparative χειρων — cheirōn Who makes no profession of piety.

Let none be enrolled as a widow (χηρα καταλεγεστω — chēra katalegesthō). Present passive imperative of καταλεγω — katalegō old verb, to set down in an official list, only here in N.T. “Let a widow be enrolled,” the negative coming later, “having become of no less than sixty years” (μη ελαττον ετων εχηκοντα γεγονυια — mē elatton etōn hexēkonta gegonuia). Second perfect active participle of γινομαι — ginomai For the case of ετων — etōn see note on Luke 2:42. This list of genuine widows (1 Timothy 5:3, 1 Timothy 5:5) apparently had some kind of church work to do (care for the sick, the orphans, etc.).

The wife of one man (ενος ανδρος γυνη — henos andros gunē). Widows on this list must not be married a second time. This interpretation is not so clear for 1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6.

If she hath brought up children (ει ετεκνοτροπησεν — ei eteknotrophēsen). Condition of first class. Late and rare word (Aristotle, Epictetus), first aorist active indicative of τεκνοτροπεω — teknotropheō (τεκνοτροπος — teknotrophos from τεκνον τρεπω — teknonει εχενοδοχησεν — trephō), here only in N.T. Qualification for her work as leader.

If she hath used hospitality to strangers (χενοδοκεω — ei exenodochēsen). First aorist again and same condition. Late form (Dio Cassius) of old verb χενους δεχομαι — xenodokeō (Herodotus), to welcome strangers (ει αγιων ποδας ενιπσεν — xenous dechomai). Only here in N.T. Hospitality another qualification for such leadership (1 Timothy 3:2).

If she hath washed the saints‘ feet (νιπτω — ei hagiōn podas enipsen). Same condition and tense of νιζω — niptō (old form ει τλιβομενοις επηρκεσεν — nizō), common in N.T. (John 13:5). Proof of her hospitality, not of its being a church ordinance.

If she hath relieved the afflicted (επαρκεω — ei thlibomenois epērkesen). Same condition and tense of ει επηκολουτησεν — eparkeō to give sufficient aid, old word, in N.T. only here and 1 Timothy 5:16. Experience that qualified her for eleemosynary work.

If she hath diligently followed (επακολουτεω — ei epēkolouthēsen). Same condition and tense of επι — epakoloutheō old verb, to follow close upon (epi). So here, 1 Timothy 5:24; 1 Peter 2:21. In a word such a widow must show her qualifications for leadership as with bishops and deacons.

But younger widows refuse (νεωτερας δε χηρας παραιτου — neōteras de chēras paraitou). Present middle imperative as in 1 Timothy 4:7. “Beg off from.” They lack experience as above and they have other ambitions.

When they have waxed wanton (οταν καταστρηνιασωσιν — hotan katastrēniasōsin). First aorist (ingressive) active subjunctive of καταστρηνιαω — katastrēniaō late compound (only here and Ignatius), to feel the impulse of sexual desire, but simplex στρηνιαω — strēniaō (Revelation 18:7, Revelation 18:9). Souter renders it here “exercise youthful vigour against Christ” (του Χριστου — tou Christou genitive case after κατα — kata in composition).

Condemnation (κριμα — krima). See note on 1 Timothy 3:6.

They have rejected (ητετησαν — ēthetēsan). First aorist passive of ατετεω — atheteō late verb (first in lxx and Polybius), to reject, set aside (from ατετος — athetos). See note on 1 Thessalonians 4:8; Galatians 2:21.

Their first faith (την πρωτην πιστιν — tēn prōtēn pistin). “Their first pledge” (promise, contract) to Christ. It is like breaking the marriage contract. Evidently one of the pledges on joining the order of widows was not to marry. Parry suggests a kind of ordination as with deacons and bishops (technical use of κριμα — krima and πιστις — pistis).

And withal (αμα δε και — hama de kai). See note on Philemon 1:22 for this very phrase, “and at the same time also.” Such young enrolled widows have other perils also.

They learn to be idle (αργαι μαντανουσιν — argai manthanousin). There is no ειναι — einai (to be) in the Greek. This very idiom without ειναι — einai after μαντανω — manthanō occurs in Plato and Dio Chrysostom, though unusual. Αργαι — Argai (idle) is old adjective (α — a privative and εργον — ergon without work). See note on Matthew 20:3 and note on Titus 1:12.

Going about (περιερχομεναι — perierchomenai). Present middle participle of περιερχομαι — perierchomai old compound verb. See note on Acts 19:13 of strollers.

From house to house (τας οικιας — tas oikias). Literally “the houses,” “wandering around the houses.” Vivid picture of idle tattlers and gossipers.

But tattlers also (αλλα και πλυαροι — alla kai phluaroi). Old word from πλυω — phluō (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. Πλυαρεω — Phluareō in 3 John 1:10 only in N.T.

And busybodies (και περιεργοι — kai periergoi). Old word (from περι εργον — periπεριεργαζομαι — ergon), busy about trifles to the neglect of important matters. In N.T. only here and Acts 19:19. See note on 2 Thessalonians 3:11 for τα μη δεοντα — periergazomai

Things which they ought not (α μη δει — ta mē deonta). “The not necessary things,” and, as a result, often harmful. See note on Titus 1:11 ha mē dei (which things are not necessary).

I desire (βουλομαι — boulomai). See note on 1 Timothy 2:8.

The younger widows (νεωτερας — neōteras). No article and no word for widows, though that is clearly the idea. Νεωτερας — Neōteras is accusative of general reference with γαμειν — gamein (to marry) the object (present infinitive active) of βουλομαι — boulomai

Bear children (τεκνογονειν — teknogonein). A compound verb here only in N.T. and nowhere else save in Anthol. See τεκνογονια — teknogonia in 1 Timothy 2:15.

Rule the household (οικοδεσποτειν — oikodespotein). Late verb from οικοδεσποτης — oikodespotēs (Mark 14:14), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, “new and improved position” (Liddon).

Occasion (απορμην — aphormēn). Old word (απο ορμη — apoτωι αντικειμενωι — hormē), a base to rush from, Pauline use in 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13.

To the adversary (αντικειμαι — tōi antikeimenōi). Dative case of the articular participle of λοιδοριας — antikeimai a Pauline idiom (Philemon 1:28).

Reviling (λοιδορεω — loidorias). Old word (from χαριν — loidoreō), in N.T. only here and 1 Peter 3:9. Genitive case with charin f0).

Are turned aside (εχετραπησαν — exetrapēsan). Second aorist (effective) passive indicative of εκτρεπω — ektrepō See note on 1 Timothy 1:6.

After Satan (οπισω του Σατανα — opisō tou Satanā). “Behind Satan.” Late use of οπισω — opisō (behind) as a preposition. Used by Jesus of disciples coming behind (after) him (Matthew 16:24).

That believeth (πιστη — pistē). “Believing woman.”

Hath widows (εχει χηρας — echei chēras). The “any believing woman” is one of the household-rulers of 1 Timothy 5:14. The “widows” here are the widows dependent on her and who are considered as candidates to be enrolled in the list.

Let her relieve them (επαρκειτω αυταις — eparkeitō autais). For this verb (imperative present active) see 1 Timothy 5:10.

Let not be burdened (μη βαρειστω — mē bareisthō). Present passive imperative (in prohibition μη — mē) of βαρεω — bareō old verb (βαρος — baros burden), Pauline word (2 Corinthians 1:8).

That are widows indeed (ταις οντως χηραις — tais ontōs chērais). Dative case with επαρκεσηι — eparkesēi (first aorist active subjunctive with ινα — hina final clause). See 1 Timothy 5:3 for this use of οντως — ontōs with χηραις — chērais “the qualified and enrolled widows.” Cf. 1 Timothy 5:9.

The elders that rule well (οι καλως προεστωτες πρεσβυτεροι — hoi kalōs proestōtes presbuteroi). See 1 Timothy 5:1 for ordinary sense of πρεσβυτερος — presbuteros for “older man.” But here of position in same sense as επισκοπος — episkopos (1 Timothy 3:2) as in Titus 1:5 = επισκοπος — episkopos in 1 Timothy 5:7. Cf. Luke‘s use of πρεσβυτερος — presbuteros (Acts 20:17) = Paul‘s επισκοπους — episkopous (Acts 20:28). Προεστωτες — Proestōtes is second perfect active participle of προιστημι — proistēmi (intransitive use) for which see note on 1 Timothy 3:4.

Let be counted worthy (αχιουστωσαν — axiousthōsan). Present passive imperative of αχιοω — axioō to deem worthy (2 Thessalonians 1:11). With genitive case here.

Of double honour (διπλης τιμης — diplēs timēs). Old and common contract adjective (διπλοος — diploos two-fold, in opposition to απλοος — haploos single fold). But why “of double honour”? See note on 1 Timothy 6:1 for “of all honour.” White suggests “remuneration” rather than “honour” for τιμης — timēs (a common use for price or pay). Liddon proposes “honorarium” (both honour and pay and so “double”). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows.

Especially those who labour in word and teaching (μαλιστα οι κοπιωντες εν λογωι και διδασκαλιαι — malista hoi kopiōntes en logōi kai didaskaliāi). Either those who work hard or toil (usual meaning of κοπιαω — kopiaō 2 Timothy 2:6) in preaching and teaching (most probable meaning. See 1 Timothy 5:18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Titus 1:8. See both κοπιαω — kopiaō and προισταμαι — proistamai used for same men (elders) in 1 Thessalonians 5:12 and the use of κοπιαω — kopiaō in 1 Corinthians 15:10; 1 Corinthians 16:16.

Thou shalt not muzzle (ου πιμωσεις — ou phimōseis). Prohibition by ου — ou and future (volitive) indicative of πιμοω — phimoō (from πιμος — phimos muzzle), old word, quoted also in 1 Corinthians 9:9 as here from Deuteronomy 25:4, and for the same purpose, to show the preacher‘s right to pay for his work. See note on 1 Corinthians 9:9 for αλοωντα — aloōnta (when he treadeth out the corn).

The labourer is worthy of his hire (αχιος ο εργατης του μιστου αυτου — axios ho ergatēs tou misthou autou). These words occur in precisely this form in Luke 10:7. It appears also in Matthew 10:10 with της τροπης — tēs trophēs (food) instead of του μιστου — tou misthou In 1 Corinthians 9:14 Paul has the sense of it and says: “so also the Lord ordained,” clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in Acts 20:35 or even the Gospel of Luke or Q (the Logia of Jesus). There is no way to decide this question. If Luke wrote his Gospel before a.d. 62 as is quite possible and Acts by a.d. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For εργατης — ergatēs (labourer) see note on Philemon 3:2.

Against an elder (κατα πρεσβυτερου — kata presbuterou). In the official sense of 1 Timothy 5:17.

Receive not (μη παραδεχου — mē paradechou). Present middle imperative with μη — mē (prohibition) of παραδεχομαι — paradechomai to receive, to entertain. Old verb. See Acts 22:18.

Accusation (κατηγοριαν — katēgorian). Old word (from κατηγορος — katēgoros). In N.T. only here, Titus 1:6; John 18:29 in critical text.

Except (εκτος ει μη — ektos ei mē). For this double construction see note on 1 Corinthians 14:5; 1 Corinthians 15:2.

At the mouth of (επι — epi). Idiomatic use of επι — epi (upon the basis of) as in 2 Corinthians 13:1.

Them that sin (τους αμαρτανοντας — tous hamartanontas). The elders who continue to sin (present active participle).

In the sight of all (ενωπιον παντων — enōpion pantōn). “In the eye of (ο εν οπι ων — ho en opi ōn the one who is in the eye of, then combined = ενωπιον — enōpion) all” the elders (or even of the church). See next 1 Timothy 5:21 and Galatians 1:20. Public rebuke when a clear case, not promiscuous gossip.

May be in fear (ποβον εχωσιν — phobon echōsin). Present active subjunctive with ινα — hina (final clause), “may keep on having fear” (of exposure). Possibly, “the rest of the elders.”

The elect angels (των εκλεκτων αγγελων — tōn eklektōn aggelōn). For this triad of God, Christ, angels, see Luke 9:26. “Elect” in the sense of the “holy” angels who kept their own principality (Judges 1:6) and who did not sin (2 Peter 2:4). Paul shows his interest in angels in 1 Corinthians 4:9; 1 Corinthians 11:10.

Observe (πυλαχηις — phulaxēis). First aorist active subjunctive of πυλασσω — phulassō to guard, to keep (Romans 2:26). Subfinal use of ινα — hina

Without prejudice (χωρις προκριματος — chōris prokrimatos). Late and rare word (from προκινω — prokinō to judge beforehand), three times in the papyri, here only in N.T. “Without prejudgment.”

By partiality (κατα προσκλισιν — kata prosklisin). Late word from προσκλινω — prosklinō to incline towards one (Acts 5:36), only here in N.T.

Lay hands hastily (χειρας ταχεως επιτιτει — cheiras tacheōs epitithei). Present active imperative of επιτιτημι — epitithēmi in the sense of approval (ordination) as in Acts 6:6; Acts 13:3. But it is not clear whether it is the case of ministers just ordained as in 1 Timothy 4:14 (επιτεσις — epithesis), or of warning against hasty ordination of untried men, or the recognition and restoration of deposed ministers (1 Timothy 5:20) as suits the context. The prohibition suits either situation, or both.

Be partakers of other men‘s sins (κοινωνει αμαρτιαις αλλοτριαις — Koinéōnei hamartiais allotriais). Present active imperative of κοινωνεω — Koinéōneō (from κοινωνος — Koinéōnos partner) with μη — mē in prohibition with associative instrumental case as in 2 John 1:11; Romans 12:13. On αλλοτριος — allotrios (belonging to another) see note on Romans 14:4.

Keep thyself pure (σεαυτον αγνον τηρει — seauton hagnon tērei). “Keep on keeping thyself pure.” Present active imperative of τηρεω — tēreō f0).

Be no longer a drinker of water (μηκετι υδροποτει — mēketi hudropotei). Present active imperative (prohibition) of υδροποτεω — hudropoteō old verb (from υδροποτης — hudropotēs water drinker, υδωρ πινω — hudōrαλλα αινωι ολιγωι χρω — pinō), here only in N.T. Not complete asceticism, but only the need of some wine urged in Timothy‘s peculiar physical condition (a sort of medical prescription for this case).

But use a little wine (χραομαι — alla ainōi oligōi chrō). Present middle imperative of ολιγωι — chraomai with instrumental case. The emphasis is on δια τον στομαχον — oligōi (a little).

For thy stomach‘s sake (στομα — dia ton stomachon). Old word from τας πυκνας σου αστενειας — stoma (mouth). In Homer throat, opening of the stomach (Aristotle), stomach in Plutarch. Here only in N.T. Our word “stomach.”

Thine often infirmities (Πυκνος — tas puknas sou astheneias). Αστενειας — Puknos is old word, dense, frequent. In N.T. only here, Luke 5:33; Acts 24:26. Astheneias = weaknesses, lack of strength (Romans 8:26). Timothy was clearly a semi-invalid.

Evident (προδηλοι — prodēloi). “Openly plain,” “plain before all.” Old word, in N.T. only here and Hebrews 7:24.

Going before unto judgment (προαγουσαι εις κρισιν — proagousai eis krisin). See 1 Timothy 1:18 for προαγω — proagō The sins are so plain that they receive instant condemnation.

And some men also they follow after (τισιν δε και επακολουτουσιν — tisin de kai epakolouthousin). Associative instrumental case τισιν — tisin with επακολουτουσιν — epakolouthousin for which verb see 1 Timothy 5:10, “dog their steps” (Parry) like 1 Peter 2:21, not clearly manifest at first, but come out plainly at last. How true that is of secret sins.

Such as are otherwise (τα αλλως εχοντα — ta allōs echonta). “Those (deeds, εργα — erga) which have it otherwise.” That is good deeds not clearly manifest.

Cannot be hid (κρυβηναι ου δυνανται — krubēnai ou dunantai). Second aorist passive infinitive of κρυπτω — kruptō There is comfort here for modest preachers and other believers whose good deeds are not known and not blazoned forth. They will come out in the end. See Matthew 5:14-16.