1 Timothy 5 commentary

Respect must be paid to the dignity of years and place. The younger, if faulty, must be rebuked, not as desirous to find fault with them, but as willing to make the best of them. There is need of much meekness and care in reproving those who deserve reproof.

Honour widows that are widows indeed, relieve them, and maintain them. It is the duty of children, if their parents are in need, and they are able to relieve them, to do it to the utmost of their power. Widowhood is a desolate state; but let widows trust in the Lord, and continue in prayer. All who live in pleasure, are dead while they live, spiritually dead, dead in trespasses and sins. Alas, what numbers there are of this description among nominal Christians, even to the latest period of life! If any men or women do not maintain their poor relations, they in effect deny the faith. If they spend upon their lusts and pleasures, what should maintain their families, they have denied the faith, and are worse than infidels. If professors of the gospel give way to any corrupt principle or conduct, they are worse than those who do not profess to believe the doctrines of grace.

Every one brought into any office in the church, should be free from just censure; and many are proper objects of charity, yet ought not to be employed in public services. Those who would find mercy when they are in distress, must show mercy when they are in prosperity; and those who show most readiness for every good work, are most likely to be faithful in whatever is trusted to them. Those who are idle, very seldom are only idle, they make mischief among neighbours, and sow discord among brethren. All believers are required to relieve those belonging to their families who are destitute, that the church may not be prevented from relieving such as are entirely destitute and friendless.

Care must be taken that ministers are maintained. And those who are laborious in this work are worthy of double honour and esteem. It is their just due, as much as the reward of the labourer. The apostle charges Timothy solemnly to guard against partiality. We have great need to watch at all times, that we do not partake of other men's sins. Keep thyself pure, not only from doing the like thyself, but from countenancing it, or any way helping to it in others. The apostle also charges Timothy to take care of his health. As we are not to make our bodies masters, so neither slaves; but to use them so that they may be most helpful to us in the service of God. There are secret, and there are open sins: some men's sins are open before-hand, and going before unto judgment; some they follow after. God will bring to light the hidden things of darkness, and make known the counsels of all hearts. Looking forward to the judgment-day, let us all attend to our proper offices, whether in higher or lower stations, studying that the name and doctrine of God may never be blasphemed on our account.

CHAPTER 5

1 Timothy 5:1-4

1. Rebuke not an elder, but intreat him as a father; and the younger men as brethren;

1. Seniorem ne aspere objurges sed hortare ut patrem, juniores ut fratres;

2. The elder women as mothers; the younger as sisters, with all purity.

2. Mulieres natu grandiores, ut matres; juniores, ut sorores, cum omni castitate.

3. Honour widows that are widows indeed.

3. Viduas honora, quae vere sunt viduae.

4. But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God.

4. Porro si qua vidua liberos aut nepotes habet, discunt primum erga propriam domum pietatem colere, et mutuum rependere progenitoribus; hoc enim bonum et acceptum est coram Deo.

1 Do not harshly rebuke an elder He now recommends to Timothy gentleness and moderation in correcting faults. Correction is a medicine, which has always some bitterness, and consequently is disagreeable. Besides, Timothy being a young man, his severity would have been less tolerable, if it had not been somewhat moderated.

But exhort him as a father The Apostle enjoins him to reprove elder persons as parents; and he even employs the milder term, exhort It is impossible not to be moved with reverence, when we place before our eyes our father or our mother; in consequence of which, instead of harsher vehemence, we are immediately influenced by modesty. Yet it ought to be observed, that he does not wish old men to be spared or indulged in such a manner as to sin with impunity and without correction; he only wishes that some respect should be paid to their age, that they may more patiently bear to be admonished.

The younger as brethren Even towards younger persons he wishes moderation to be used, though not in an equal degree; for the vinegar must always be mingled with oil, but with this difference, that reverence should always be shewn to older persons, and equals should be treated with brotherly gentleness. Hence pastors are taught, that they must not only take into account their office, but must also see particularly what is due to the age of individuals; for the same things are not applicable to all. Let it therefore be remembered, that, if dramatic performers attend to decorum on the stage, it ought not to be neglected by pastors, who occupy so lofty a station.

CHAPTER 5

1Ti 5:1-25. General Directions as to How Timothy Should Deal with Different Classes in the Church.

1. an elder--in age; probably not an elder in the ministry; these latter are not mentioned till 1Ti 5:17, "the elders that rule." Compare Ac 2:17, "your old men," literally, "elders." Contrasted with "the younger men." As Timothy was admonished so to conduct himself as to give no man reason to despise his youth (1Ti 4:12); so here he is told to bear in mind his youth, and to behave with the modesty which becomes a young man in relation to his elders.

Rebuke not--literally, "Strike not hard upon"; Rebuke not sharply: a different word from "rebuke" in 2Ti 4:2.

entreat--exhort.

as brethren--and therefore equals; not lording it over them (1Pe 5:1-3).

2. with all purity--respectful treatment of the other sex will promote "purity."

3. Honour--by setting on the church roll, as fit objects of charitable sustenance (1Ti 5:9, 17, 18; Ac 6:1). So "honor" is used for support with necessaries (Mt 15:4, 6; Ac 28:10).

widows indeed--(1Ti 5:16). Those really desolate; not like those (1Ti 5:4) having children or relations answerable for their support, nor like those (in 1Ti 5:6) "who live in pleasure"; but such as, from their earthly desolation as to friends, are most likely to trust wholly in God, persevere in continual prayers, and carry out the religious duties assigned to Church widows (1Ti 5:5). Care for widows was transferred from the Jewish economy to the Christian (De 14:29; 16:11; 24:17, 19).

4. if any widow have children--not "a widow indeed," as having children who ought to support her.

nephews--rather, as Greek, "descendants," or "grandchildren" [Hesychius]. "Nephews" in old English meant "grandchildren" [Hooker, Ecclesiastical Polity, 5.20].

let them--the children and descendants.

learn first--ere it falls to the Church to support them.

to show piety at home--filial piety towards their widowed mother or grandmother, by giving her sustenance. Literally, "to show piety towards their own house." "Piety is applied to the reverential discharge of filial duties; as the parental relation is the earthly representation of God our heavenly Father's relation to us. "Their own" stands in opposition to the Church, in relation to which the widow is comparatively a stranger. She has a claim on her own children, prior to her claim on the Church; let them fulfil this prior claim which she has on them, by sustaining her and not burdening the Church.

parents--Greek, (living) "progenitors," that is, their mother or grandmother, as the case may be. "Let them learn," implies that abuses of this kind had crept into the Church, widows claiming Church support though they had children or grandchildren able to support them.

good and--The oldest manuscripts omit. The words are probably inserted by a transcriber from 1Ti 2:3.

5. widow indeed, and desolate--contrasted with her who has children or grandchildren to support her (1Ti 5:4).

trusteth in God--perfect tense in Greek, "hath rested, and doth rest her hope in God." 1Ti 5:5 adds another qualification in a widow for Church maintenance, besides her being" desolate" or destitute of children to support her. She must be not one "that liveth in pleasure" (1Ti 5:6), but one making God her main hope (the accusative in Greek expresses that God is the ultimate aim whereto her hope is directed; whereas, 1Ti 4:10, dative expresses hope resting on God as her present stay [Wiesinger]), and continuing constantly in prayers. Her destitution of children and of all ties to earth would leave her more unencumbered for devoting the rest of her days to God and the Church (1Co 7:33, 34). Compare also "Anna a widow," who remained unmarried after her husband's death and "departed not from the temple, but served God with fastings and prayers day and night" (Lu 2:36, 37). Such a one, Paul implies, would be the fittest object for the Church's help (1Ti 5:3); for such a one is promoting the cause of Christ's Church by her prayers for it. "Ardor in prayers flows from hoping confidence in God" [Leo].

in supplications and prayers--Greek, "in her supplications and prayers"; the former signifies asking under a sense of need, the latter, prayer (see on 1Ti 2:1; Php 4:6).

night and day--another coincidence with Luke (Lu 18:7, "cry day and night"); contrast Satan's accusations "day and night" (Re 12:10).

6. she that liveth in pleasure--the opposite of such a widow as is described in 1Ti 5:5, and therefore one utterly undeserving of Church charity. The Greek expresses wanton prodigality and excess [Tittmann]. The root expresses weaving at a fast rate, and so lavish excess (see on Jas 5:5).

dead while she liveth--dead in the Spirit while alive in the flesh (Mt 8:22; Ep 5:14).

7. these things--just now spoken (1Ti 5:5, 6).

that they may be blameless--namely, the widows supported by the Church.

8. But--reverting to 1Ti 5:4, "If any (a general proposition; therefore including in its application the widow's children or grandchildren) provide not for his own (relations in general), and especially for those of his own house (in particular), he hath (practically) denied the faith." Faith without love and its works is dead; "for the subject matter of faith is not mere opinion, but the grace and truth of God, to which he that believes gives up his spirit, as he that loves gives up his heart" [Mack]. If in any case a duty of love is plain, it is in relation to one's own relatives; to fail in so plain an obligation is a plain proof of want of love, and therefore of want of faith. "Faith does not set aside natural duties, but strengthens them" [Bengel].

worse than an infidel--because even an infidel (or unbeliever) is taught by nature to provide for his own relatives, and generally recognizes the duty; the Christian who does not so, is worse (Mt 5:46, 47). He has less excuse with his greater light than the infidel who may break the laws of nature.

9. Translate, "As a widow (that is, of the ecclesiastical order of widowhood; a kind of female presbytery), let none be enrolled (in the catalogue) who is less than sixty years old." These were not deaconesses, who were chosen at a younger age (forty was the age fixed at the Council of Chalcedon), and who had virgins (in a later age called widows) as well as widows among them, but a band of widows set apart, though not yet formally and finally, to the service of God and the Church. Traces of such a class appear in Ac 9:41. Dorcas herself was such a one. As it was expedient (see on 1Ti 3:2; Tit 1:6) that the presbyter or bishop should have been but once married, so also in her case. There is a transition here to a new subject. The reference here cannot be, as in 1Ti 5:3, to providing Church sustenance for them. For the restriction to widows above sixty would then be needless and harsh, since many widows might be in need of help at a much earlier age; as also the rule that the widow must not have been twice married, especially since he himself, below (1Ti 5:14) enjoins the younger widows to marry again; as also that she must have brought up children. Moreover, 1Ti 5:10 presupposes some competence, at least in past times, and so poor widows would be excluded, the very class requiring charity. Also, 1Ti 5:11 would then be senseless, for then their remarrying would be a benefit, not an injury, to the Church, as relieving it of the burden of their sustenance. Tertullian [On the Veiling of Virgins, 9], Hermas [Shepherd, 1.2], and Chrysostom [Homily, 31], mention such an order of ecclesiastical widowhood, each one not less than sixty years old, and resembling the presbyters in the respect paid to them, and in some of their duties; they ministered with sympathizing counsel to other widows and to orphans, a ministry to which their own experimental knowledge of the feelings and sufferings of the bereaved adapted them, and had a general supervision of their sex. Age was doubtless a requisite in presbyters, as it is here stated to have been in presbyteresses, with a view to their influence on the younger persons of their sex They were supported by the Church, but not the only widows so supported (1Ti 5:3, 4).

wife of one man--in order not to throw a stumbling-block in the way of Jews and heathen, who regarded with disfavor second marriages (see on 1Ti 3:2; Tit 1:6). This is the force of "blameless," giving no offense, even in matters indifferent.

10. for good works--Greek, "IN honourable (excellent) works"; the sphere or element in which the good report of her had place (Tit 2:7). This answers to 1Ti 3:7, as to the bishop or presbyter, "He must have a good report of them which are without."

if--if, in addition to being "well reported of."

she ... brought up children--either her own (1Ti 3:4, 12), or those of others, which is one of the "good works"; a qualification adapting her for ministry to orphan children, and to mothers of families.

lodged strangers--1Ti 3:2, "given to hospitality" (Tit 1:8); in the case of presbyters.

washed ... saints' feet--after the example of the Lord (Joh 13:14); a specimen of the universal spirit of humbly "by love serving one another," which actuated the early Christians.

relieved the afflicted--whether by pecuniary or other relief.

followed ... good--(1Th 5:15; compare instances in Mt 25:35, 36).

11. younger--than sixty years old (1Ti 5:9).

refuse--to take on the roll of presbyteress widows.

wax wanton--literally, "over-strong" (2Ch 26:16).

against Christ--rebelling against Christ, their proper Bridegroom [Jerome].

they will--Greek, "they wish"; their desire is to marry again.

12. Having--Bringing on themselves, and so having to bear as a burden (Ga 5:10) judgment from God (compare 1Ti 3:6), weighing like a load on them.

cast off their first faith--namely, pledged to Christ and the service of the Church. There could be no hardship at the age of sixty or upwards in not marrying again (end of 1Ti 5:9), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage (1Co 7:39). This is altogether distinct from Rome's unnatural vows of celibacy in the case of young marriageable women. The widow-presbyteresses, moreover, engaged to remain single, not as though single life were holier than married life (according to Rome's teaching), but because the interests of Christ's cause made it desirable (see on 1Ti 3:2). They had pledged "their first faith" to Christ as presbyteress widows; they now wish to transfer their faith to a husband (compare 1Co 7:32, 34).

13. withal--"at the same time, moreover."

learn--usually in a good sense. But these women's "learning" is idleness, trifling, and busybodies' tattle.

wandering--Greek, "going about."

from house to house--of the members of the Church (2Ti 3:6). "They carry the affairs of this house to that, and of that to this; they tell the affairs of all to all" [Theophylact].

tattlers--literally "trifling talkers." In 3Jo 10, translated "prating."

busybodies--mischievously busy; inconsiderately curious (2Th 3:11). Ac 19:19, "curious," the same Greek. Curiosity usually springs from idleness, which is itself the mother of garrulity [Calvin].

speaking--not merely "saying." The subject-matter, as well as the form, is involved in the Greek word [Alford].

which they ought not--(Tit 1:11).

14. younger women--rather, as ellipsis ought to be supplied, "the younger widows," namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses (1Ti 5:9). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. (1Ti 5:11-13). The precept here that they should marry again is not inconsistent with 1Co 7:40; for the circumstances of the two cases were distinct (compare 1Co 7:26). Here remarriage is recommended as an antidote to sexual passion, idleness, and the other evils noted in 1Ti 5:11-13. Of course, where there was no tendency to these evils, marriage again would not be so requisite; Paul speaks of what is generally desirable, and supposing there should be danger of such evils, as was likely. "He does not impose a law, but points out a remedy, to younger widows" [Chrysostom].

bear children--(1Ti 2:15); thus gaining one of the qualifications (1Ti 5:10) for being afterwards a presbyteress widow, should Providence so ordain it.

guide--Greek, "rule the house" in the woman's due place; not usurping authority over the man (1Ti 2:12).

give none occasion--literally, "starting-point": handle of reproach through the loose conduct of nominal Christians.

the adversary--of Christianity, Jew or Gentile. Php 1:28; Tit 2:8, "He that is of the contrary part." Not Satan, who is introduced in a different relation (1Ti 5:15).

to speak reproachfully--literally, "for the sake of reproach" (1Ti 3:7; 6:1; Tit 2:5, 10). If the handle were given, the adversary would use it for the sake of reproach. The adversary is eager to exaggerate the faults of a few, and to lay the blame on the whole Church and its doctrines [Bengel].

15. For--For in the case of some this result has already ensued; "Some (widows) are already turned aside after Satan," the seducer (not by falling away from the faith in general, but) by such errors as are stigmatized in 1Ti 5:11-13, sexual passion, idleness, &c., and so have given occasion of reproach (1Ti 5:14). "Satan finds some mischief still for the idle hands to do."

16. If any ... have widows--of his family, however related to him. Most of the oldest manuscripts and versions omit "man or," and read, "If any woman that believeth." But the Received text seems preferable. If, however, the weightiest authorities are to prevail, the sense will be: He was speaking of younger widows; He now says, If any believing young widow have widows related to her needing support, let her relieve them, thereby casing the Church of the burden, 1Ti 5:3, 4 (there it was the children and grandchildren; here it is the young widow, who, in order to avoid the evils of idleness and wantonness, the result of idleness, 1Ti 5:11, 13; Eze 16:49, is to be diligent in good works, such as "relieving the afflicted," 1Ti 5:10, thus qualifying herself for being afterwards a widow-presbyteress).

let them--rather as Greek, "let him," or "her"; "let such a one" (1Ti 5:10).

be charged--literally, "be burdened" with their support.

widows indeed--really helpless and friendless (1Ti 5:3, 4).

17. The transition from the widow presbyteresses (1Ti 5:9) to the presbyters here, is natural.

rule well--literally, "preside well," with wisdom, ability, and loving faithfulness, over the flock assigned to them.

be counted worthy of double honour--that is, the honor which is expressed by gifts (1Ti 5:3, 18) and otherwise. If a presbyter as such, in virtue of his office, is already worthy of honor, he who rules well is doubly so [Wiesinger] (1Co 9:14; Ga 6:6; 1Th 5:12). Not literally that a presbyter who rules well should get double the salary of one who does not rule well [Alford], or of a presbyteress widow, or of the deacons [Chrysostom]. "Double" is used for large in general (Re 18:6).

specially they who labour in the word and doctrine--Greek, "teaching"; preaching of the word, and instruction, catechetical or otherwise. This implies that of the ruling presbyters there were two kinds, those who labored in the word and teaching, and those who did not. Lay presbyters, so called merely because of their age, have no place here; for both classes mentioned here alike are ruling presbyters. A college of presbyters is implied as existing in each large congregation. As in 1Ti 3:1-16 their qualifications are spoken of, so here the acknowledgments due to them for their services.

18. the scripture--(De 25:4; quoted before in 1Co 9:9).

the ox that treadeth out--Greek, An ox while treading.

The labourer is worthy of his reward--or "hire"; quoted from Lu 10:7, whereas Mt 10:10 has "his meat," or "food." If Paul extends the phrase, "Scripture saith," to this second clause, as well as to the first, he will be hereby recognizing the Gospel of Luke, his own helper (whence appears the undesigned appositeness of the quotation), as inspired Scripture. This I think the correct view. The Gospel according to Luke was probably in circulation then about eight or nine years. However, it is possible "Scripture saith" applies only to the passage quoted from De 25:4; and then his quotation will be that of a common proverb, quoted also by the Lord, which commends itself to the approval of all, and is approved by the Lord and His apostle.

19. Against an elder--a presbyter of the Church.

receive not--"entertain not" [Alford].

but before two or three witnesses--A judicial conviction was not permitted in De 17:6; 19:15, except on the testimony of at least two or three witnesses (compare Mt 18:16; Joh 8:17; 2Co 13:1; 1Jo 5:6, 7). But Timothy's entertaining an accusation against anyone is a different case, where the object was not judicially to punish, but to admonish: here he might ordinarily entertain it without the need of two or three witnesses; but not in the case of an elder, since the more earnest an elder was to convince gainsayers (Tit 1:9), the more exposed would he be to vexatious and false accusations. How important then was it that Timothy should not, without strong testimony, entertain a charge against presbyters, who should, in order to be efficient, be "blameless" (1Ti 3:2; Tit 1:6). 1Ti 5:21, 24 imply that Timothy had the power of judging in the Church. Doubtless he would not condemn any save on the testimony of two or three witnesses, but in ordinary cases he would cite them, as the law of Moses also allowed, though there were only one witness. But in the case of elders, he would require two or three witnesses before even citing them; for their character for innocence stands higher, and they are exposed to envy and calumny more than others "Receive" does not, as Alford thinks, include both citation and conviction, but means only the former.

20. Them that sin--whether presbyters or laymen.

rebuke before all--publicly before the Church (Mt 18:15-17; 1Co 5:9-13; Ep 5:11). Not until this "rebuke" was disregarded was the offender to be excommunicated.

others ... fear--that other members of the Church may have a wholesome fear of offending (De 13:11; Ac 5:11).

21. I charge thee--rather as Greek, "I adjure thee"; so it ought to be translated (2Ti 4:1).

before--"in the presence of God."

Lord--omitted in the oldest manuscripts God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment, in which God shall be revealed, and Christ seen face to face with His angels

elect angels--an epithet of reverence. The objects of divine electing love (1Pe 2:6). Not only "elect" (according to the everlasting purpose of God) in contradistinction to the reprobate angels (2Pe 2:4), but also to mark the excellence of the angels in general (as God's chosen ministers, "holy angels," "angels of light"), and so to give more solemnity to their testimony [Calvin] as witnesses to Paul's adjuration. Angels take part by action and sympathy in the affairs of the earth (Lu 15:10; 1Co 4:9).

these things--the injunctions, 1Ti 5:19, 20.

without preferring one before another--rather as Greek, "prejudice"; "judging before" hearing all the facts of a case. There ought to be judgment, but not prejudging. Compare "suddenly," 1Ti 5:22, also 1Ti 5:24.

partiality--in favor of a man, as "prejudice" is bias against a man. Some of the oldest manuscripts read, "in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favor the more probable reading in English Version.

22. Lay hands--that is, ordain (1Ti 4:14; 2Ti 1:6; Tit 1:5). The connection is with 1Ti 5:19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to 1Ti 5:19, as next clause, "neither be partaker of other men's sins," refers to 1Ti 5:20. Ellicott and Wiesinger understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been "rebuked" (1Ti 5:20) and then excommunicated (Mt 18:17); 1Ti 5:20 favors this. But as in 1Ti 4:14, and Ac 6:6; 13:3; 2Ti 1:6, the laying on of hands is used of ordination (compare however as to confirmation, Ac 8:17), it seems better to take it so here.

suddenly--hastily: 1Ti 5:24, 25 show that waiting for a time is salutary.

neither be partaker of other men's sins--by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in 1Ti 5:19, 20. Be not a partaker in other men's sins by not "rebuking them that sin before all," as well as those that are candidates for the presbytery, as also all "that sin."

keep thyself pure--"thyself' is emphatic. "Keep THYSELF" clear of participation in OTHER men's sin by not failing to rebuke them that sin (1Ti 5:20). Thus the transition is easy to 1Ti 5:23, which is concerning Timothy personally; compare also 1Ti 5:24.

23. no longer--as a habit. This injunction to drink wine occasionally is a modification of the preceding "keep thyself pure." The presbyter and deacon were enjoined to be "not given to wine" (1Ti 3:3, 8). Timothy seems to have had a tendency to undue ascetical strictness on this point (compare Note, see on 1Ti 4:8; compare the Nazarene vow, Nu 6:1-4; John the Baptist, Lu 1:15; Ro 14). Paul therefore modifies the preceding words, "keep thyself pure," virtually saying, "Not that I mean to enjoin that kind of purity which consists in asceticism, nay, be no longer a water-drinker," that is, no longer drink only water, but use a little wine, as much as is needed for thy health. So Ellicott and Wiesinger. Alford thus: Timothy was of a feeble frame (see on 1Co 16:10, 11), and prone to timidity in his duties as overseer where vigorous action was needed; hence Paul exhorts him to take all proper means to raise his bodily condition above these infirmities. God hereby commands believers to use all due means for preserving health, and condemns by anticipation the human traditions which among various sects have denied the use of wine to the faithful.

24. Two kinds of sins are specified: those palpably manifest (so the Greek for "open beforehand" ought to be translated; so in He 7:14, it is translated "evident"; literally, "before" the eyes, that is, notorious), further explained as "going before to judgment"; and those which follow after the men ("some men they, that is, their sins, follow after"), namely, not going beforehand, loudly accusing, but hidden till they come to the judgment: so 1Ti 5:25, the good works are of two classes: those palpably manifest (translate so, instead of "manifest beforehand") and "those that are otherwise," that is, not palpably manifest. Both alike "cannot be hid"; the former class in the case of bad and good are manifest already; the latter class in the case of both are not manifest now, but shall be so at the final judgment.

going before to judgment--as heralds; crying sins which accuse their perpetrator. The connection seems to me this: He had enjoined Timothy, 1Ti 5:20, "Rebuke them that sin before all": and in 1Ti 5:22, "Neither be partaker of other men's sins," by ordaining ungodly men; having then by a digression at the clause, "keep thyself pure," guarded against an ascetical error of Timothy in fancying purity consisted in asceticism, and having exhorted him to use wine for strengthening him in his work, he returns to the subject of his being vigorous as an overseer in rebuking sin, whether in presbyters or people, and in avoiding participation in men's sins by ordaining ungodly candidates. He says, therefore, there are two classes of sins, as there are two classes of good works: those palpably manifest, and those not so; the former are those on which thou shouldest act decidedly at once when called on, whether to rebuke in general, or to ordain ministers in particular; as to the latter, the final judgment alone can decide; however hidden now they "cannot be hid" then. This could only be said of the final judgment (1Co 4:5; therefore, Alford's reference of this verse to Timothy's judgment in choosing elders must be wrong); all judgments before then are fallible. Thus he implies that Timothy can only be responsible if he connive at manifest, or evident sins; not that those that are otherwise shall escape judgment at last: just as in the case of good works, he can only be responsible for taking into account in his judgments those which are patent to all, not those secret good works which nevertheless will not remain hidden at the final judgment.

Rebuke not an elder - That is, an elderly person; for the word πρεσβυτερος is here taken in its natural sense, and signifies one advanced in years. At 1Tim 5:17, it is taken in what may be termed its ecclesiastical meaning, and signifies, an officer in the Church, what we commonly call a presbyter or bishop; for sometimes these terms were confounded. There are but few cases in which it at all becomes a young man to reprove an old man, and especially one who is a father in the Church. If such a one does wrong, or gets out of the way, he should be entreated as a father, with great caution and respect. To this at least his age entitles him. The word επιπληξῃς signifies, do not smite; i.e. do not treat them harshly, nor with magisterial austerity.

The younger men as brethren - Showing humility, and arrogating nothing to thyself on account of thy office. Feel for them as thou oughtest to feel for thy own brethren.

The elder women as mothers - Treating them with the respect due to their age.

The younger as sisters - Feel for every member of the Church, old and young, male and female; consider them as fathers, mothers, brothers, and sisters; treat them all with gentleness; and labor to keep them in, not to expel them from, the Church.

With all purity - Εν πασῃ ἁγνειᾳ· With all chastity. See the note on 1Tim 4:12.

There are some who seem to take a barbarous pleasure in expelling members from, the Church. They should be continued in as long as possible; while they are in the Church - under its ordinances and discipline, there is some hope that their errors may be corrected; but when once driven out again into the world, that hope must necessarily become extinct. As judgment is God's strange work, so excommunication should be the strange, the last, and the most reluctantly performed work of every Christian minister.

Honor widows that are widows indeed - One meaning of the word τιμαω, to honor, is to support, sustain, etc., Mat 15:4, Mat 15:5; and here it is most obviously to be taken in this sense. Provide for those widows especially which are widows indeed - persons truly destitute, being aged and helpless, and having neither children nor friends to take care of them, and who behave as becometh their destitute state. But see the note on 1Tim 5:10.

But if any widow have children or nephews - This shows that widows indeed are those that have neither children nor nephews, i.e. no relatives that either will or can help them, or no near relatives alive.

Let them learn first to show piety at home - Let these children and nephews provide for their aged or helpless parents or relatives, and not burden the Church with them while they are able to support them.

And to requite their parents - Και αμοιβας αποδιδοναι τοις προγονοις· Let them learn to give benefit for benefit. Your parents supported and nourished you when you were young and helpless; you ought therefore to support them when they are old and destitute. This is called showing piety; and there is doubtless an allusion to the fifth commandment: Honour thy father and thy mother - provide for them in their old age and afflictions; God commands this.

And desolate - Και μεμονωμενη· Left entirely alone - having neither children nor relatives to take care of her.

Trusteth in God - Finding she has no other helper, she continues in prayer and supplication, that she may derive that from God which, in the course of his providence, he has deprived her of among men.

But she that liveth in pleasure - Ἡ δε σπαταλωσα· She that liveth delicately - voluptuously indulging herself with dainties; it does not indicate grossly criminal pleasures; but simply means one who indulges herself in good eating and drinking, pampering her body at the expense of her mind. The word is used in reference to what we term petted and spoiled children; and a remarkable passage, is produced by Kypke, from an epistle of Theanus to Eubulus, found in Opusc. Myth. Galaei, page 741, where he says: "What can be done with that boy, who, if he have not food when and as he pleases, bursts out into weeping; and, if he eats, must have dainties and sweetmeats? If the weather be hot he complains of fatigue; if it be cold, he trembles; if he be reproved, he scolds; if every thing be not provided for him according to his wish, he is enraged. If he eats not, he breaks out into fits of anger. He basely indulges himself in pleasure; and in every respect acts voluptuously and effeminately. Knowing then, O friend, ὁτι τα σπαταλωντα των παιδιων, ὁταν ακμασῃ προς ανδρας, ανδραποδα γινεται, τας τοιαυτας ἡδονας αφαιρει· that boys living thus voluptuously, when they grow up are wont to become slaves; take away, therefore, such pleasures from them." I have introduced this long quotation, the better to fix the meaning of the apostle, and to show that the life of pleasure mentioned here does not mean prostitution or uncleanness of any kind, though such a life may naturally lead to dissolute manners.

Is dead while she liveth - No purpose of life is answered by the existence of such a person. Seneca, in Epist. 60, says of pleasure-takers, and those who live a voluptuous life: Hos itaque animalium loco numeremus, non hominum: quosdam vero ne animalium quidem, sed mortuorum - mortem antecesserunt. "We rank such persons with brutes, not with men; and some of them not even with brutes, but with dead carcasses. They anticipate their own death." Such persons are, as the apostle says elsewhere, dead in trespasses, and dead in sins.

That they may be blameless - Charge the whole Church to attend to these things, that they may be blameless. The words are not spoken of the widows only, but of the Church or its officers; it cannot be restricted to the widows, for the adjective ανεπιληπτοι is both of the masculine and feminine gender.

But if any provide not for his own - His own people or relatives.

Those of his own house - That is, his own family, or a poor widow or relative that lives under his roof.

Hath denied the faith - The Christian religion, which strongly inculcates love and benevolence to all mankind.

Is worse than an infidel - For what are called the dictates of nature lead men to feel for and provide for their own families. Heathen writers are full of maxims of this kind; Tacitus says: Liberos cuique ac propinquos Natura carissimos esse voluit. "Nature dictates that to every one his own children and relatives should be most dear." And Cicero, in Epist. ad Caption: Suos quisque debet tueri. "Every man should take care of his own family."

Taken into the number - Let her not be taken into the list of those for which the Church must provide. But some think that the apostle means the list of those who were deaconesses in the Church; and that no widow was to be admitted into that rank who did not answer to the following character. See on 1Tim 5:10 (note).

Under threescore years - As it might be supposed that, previously to this age, they might be able to do something towards their own support. See on 1Tim 5:10 (note).

Having been the wife of one man - Having lived in conjugal fidelity with her husband; or having had but one husband at a time; or, according to others, having never been but once married. But the former is the opinion of some of the most eminent of the Greek fathers, and appears to be that most consistent with the scope of the place, and with truth.

Well reported of for good works - Numbers being able to bear testimony, as the word implies, that she has not only avoided all sin, but that she has walked according to the testimony of God.

Brought up children - It was customary among the Gentiles to expose their children, when so poor that they were not able to provide for them. Pious and humane people took these up; and fed, clothed, and educated them. The words brought up may refer to the children of others, who were educated in the Christian faith by pious Christian women.

Lodged strangers - If she have been given to hospitality, freely contributing to the necessitous, when she had it in her power.

Washed the saints' feet - This was an office of humanity shown to all strangers and travelers in the eastern countries, who, either walking barefoot, or having only a sort of sole to defend the foot, needed washing when they came to their journey's end. Pious women generally did this act of kindness.

Relieved the afflicted - Visited and ministered to the sick.

Diligently followed every good work - In a word, if she have been altogether a Christian, living according to the precepts of the Gospel, and doing the Lord's work with all her heart, soul, and strength.

From the character given here of the widow indeed, it may be doubted whether χηρα, widow, was not in some cases the name of an office, which name it might have from being ordinarily filled by widows. It can hardly be supposed that any widow, unless she had considerable property, could have done the things enumerated in this verse, some of which would occasion no small expense. The widow indeed may mean a person who was to be employed in some office in the Church; and Timothy is enjoined not to take any into that office unless she had been before remarkable for piety and humanity. Some think that the widows of whom the apostle speaks had been deaconesses, and wished now to be taken on what might be termed the superannuated list; and the apostle lays down rules for the admission of such, the sum of which is: Let none come on this superannuated list unless she be at least sixty years of age, and can bring proof of her having conscientiously discharged the office and duty of a deaconess.

But the younger widows refuse - Do not admit those into this office who are under sixty years of age. Probably those who were received into such a list promised to abide in their widowhood. But as young or comparatively young women might have both occasion and temptations to remarry, and so break their engagement to Christ, they should not be admitted. Not that the apostle condemns their remarrying as a crime in itself, but because it was contrary to their engagement. See on 1Tim 5:14 (note).

Wax wanton - Καταστρηνιασωσι· From κατα, intensive, and στρηνιαω, to act in a luxurious or wanton manner. The word is supposed to be derived from στερειν, to remove, and ἡνια, the rein; and is a metaphor taken from a pampered horse, from whose mouth the rein has been removed, so that there is nothing to check or confine him. The metaphor is plain enough, and the application easy.

Having damnation - In the sense in which we use this word I am satisfied the apostle never intended it. It is likely that he refers here to some promise or engagement which they made when taken on the list already mentioned, and now they have the guilt of having violated that promise; this is the κριμα, or condemnation, of which the apostle speaks.

They have cast off their first faith - By pledging their fidelity to a husband they have cast off their fidelity to Christ, as a married life and their previous engagement are incompatible. Dr. Macknight translates these two verses thus: But the younger widows reject, for when they cannot endure Christ's rein, they will marry; incurring condemnation, because they have put away their first fidelity.

And withal they learn to be idle - They do not love work, and they will not work.

Wandering about from house to house - Gadding, gossiping; never contented with home; always visiting.

And not only idle - If it went no farther, this would be intolerable; but they are tattlers - tale-bearers; whisperers; light, trifling persons; all noise and no work.

Busybodies - Persons who meddle with the concerns of others; who mind every one's business but their own.

Speaking things which they ought not - Lies, slanders, calumnies; backbiting their neighbors, and everywhere sowing the seed of dissension.

I will therefore that the younger women marry - As the preceding discourse has been about the younger widows, and this is an inference from it; it is most evident that by the younger women the apostle means the young widows. These he considers unfit for the office of the female diaconate, and therefore wills them to marry, educate children, and give themselves wholly up to domestic affairs. Here the apostle, so far from forbidding second marriages, positively enjoins or at least recommends them. And what man of sense could have done otherwise in the cases he mentions? It is no sin in any case to marry, bear children, and take care of a family; but it is a sin in every case to be idle persons, gadders about, tattlers, busybodies, sifting out and detailing family secrets, etc., etc. The good sentiment, put by an able poet and pious divine into the mouths of little children, cannot be ill applied to multitudes of women, mothers, and grandmothers: - "See how the little busy bee Improves each shining hour, And gathers honey all the day From every opening flower! In works of labor or of skill, We should be busy too; For Satan finds some mischief, still, For idle hands to do." Dr. Watts.

The adversary - Any person, whether Jew or Gentile, who might be watching for an occasion to reproach, through the misconduct of its professors, the cause of Christianity.

For some are already turned aside - Some of these young widows, for he appears to be still treating of them, are turned aside to idolatry, to follow Satan instead of Christ. Slight deviations, in the first instance, from a right line, may lead at last to an infinite distance from Christ.

If any man or woman that believeth - If any Christian man or woman have poor widows, which are their relatives, let them relieve them - provide them with the necessaries of life, and not burden the Church with their maintenance, that the funds may be spared for the support of those widows who were employed in its service, teaching children, visiting the sick, etc., etc. For the performing of such offices it is very likely that none but widows were employed; and these were chosen, other things being equal, out of the most indigent of the widows, and therefore called by the apostle, here and in 1Tim 5:3, αἱς οντως χηραι, widows indeed - widows desolate, without support, and without relatives. See on 1Tim 5:10 (note).

Let the elders that rule well - Elder is probably here the name of an ecclesiastical officer, similar to what we now term presbyter. See on 1Tim 5:1 (note). Dr. Macknight has remarked that, "in the first age, the name πρεσβυτερος, elder, was given to all who exercised any sacred office in the Church, as is plain from Act 20:28, where the persons are called επισκοποι, bishops, who, Act 20:17, were called πρεσβυτεροι, elders. The same thing appears from Tit 1:5, where those are called elders who, Tit 1:7, are named bishops; and from 1Tim 4:14, where, collectively, all who held sacred offices in Lystra are called πρεσβυτεριον, the presbytery or eldership, and are said to have concurred with St. Paul in setting Timothy apart to the ministry."

Double honor - Διπλης τιμης. Almost every critic of note allows that τιμη here signifies reward, stipend, wages. Let him have a double or a larger salary who rules well; and why? Because in the discharge of his office he must be at expense, in proportion to his diligence, in visiting and relieving the sick, in lodging and providing for strangers; in a word, in his being given to hospitality, which was required of every bishop or presbyter.

Especially they who labor in the word and doctrine - Those who not only preach publicly, but instruct privately, catechize, etc. Some think this refers to distinct ecclesiastical orders; but these technical distinctions were, in my opinion, a work of later times.

The Scripture saith, Thou shalt not muzzle the ox - This is a manifest proof that by τιμη, honor, in the preceding verse, the apostle means salary or wages: "Let the elders that rule well be accounted worthy of double honor," a larger salary than any of the official widows mentioned before, for "the laborer is worthy of his hire." The maintenance of every man in the Church should be in proportion to his own labor, and the necessities of his family. He that does no work should have no wages. In the Church of Christ there never can be a sinecure. They who minister at the altar should live by the altar; the ox that treadeth out the corn should not be muzzled; the laborer is worthy of his hire: but the altar should not support him who does not minister at it; if the ox won't tread out the corn, let him go to the common or be muzzled; if the man will not labor, let him have no hire.

Against an elder - Be very cautious of receiving evil reports against those whose business it is to preach to others, and correct their vices. Do not consider an elder as guilty of any alleged crime, unless it be proved by two or three witnesses. This the law of Moses required in respect to all. Among the Romans, a plebeian might be condemned on the deposition of one credible witness; but it required two to convict a senator. The reason of this difference is evident: those whose business it is to correct others will usually have many enemies; great caution, therefore, should be used in admitting accusations against such persons.

Them that sin rebuke before all - That is, before the members of the Church; which was the custom of the Jews in their synagogues. But, if the words refer to the elders alone, then the transgressing elder is to be reproved before his fellows, and be tried by them.

That others also may fear - This is the grand object of Church censures, to reclaim the transgressors, and to give warning to others.

I charge thee before God - The apostle would have Timothy to consider that all he did should be done as in the sight of God, the Father of the spirits of all flesh; in the sight of Christ, the Savior of sinners, who purchased the Church with his own blood; and in the sight of the most holy, approved, and eminent angels, whose office it was to minister to the heirs of salvation. The word εκλεκτοι, elect, applied to the angels here, is supposed to distinguish those who stood, when others fell from their first estate. The former were elect, or approved; the latter reprobate, or disapproved. This is not an unfrequent sense of the word εκλεκτος, elect. Perhaps there is nothing else meant than the angels that are chosen out from among others, by the Lord himself, to be ministering servants to the Church.

Without preferring one before another - Χωρις προκριματος· Without prejudice. Promote no man's cause; make not up thy mind on any case, till thou hast weighed both sides, and heard both parties, with their respective witnesses; and then act impartially, as the matter may appear to be proved. Do not treat any man, in religious matters, according to the rank he holds in life, or according to any personal attachment thou mayest have for him. Every man should be dealt with in the Church as he will be dealt with at the judgment-seat of Christ. A minister of the Gospel, who, in the exercise of discipline in the Church, is swayed and warped by secular considerations, will be a curse rather than a blessing to the people of God. Accepting the persons of the rich, in ecclesiastical matters, has been a source of corruption in Christianity. With some ministers the show of piety in a rich man goes farther than the soundest Christian experience in the poor. What account can such persons give of their stewardship?

Lay hands suddenly on no man - Do not hastily appoint any person to the sacred ministry: let the person be well proved before he receives the imposition of hands. Some understand this of laying hands on the sick.

Neither be partaker of other men's sins - It is a sin for any improper person to thrust himself into the sacred office; and he partakes of that sin who introduces, helps him forward, or sanctions him in it. O, what an account will rash, undiscerning, and prejudiced bishops, presbyters, and others, have to render to God for their ordinations! Their laying rash or careless hands "on skulls that cannot teach, and will not learn;" while probably they refuse inducting others well qualified for the Christian ministry.

Keep thyself pure - From this and every other evil.

Drink no longer water, but use a little wine - The whole of this verse seems, to several learned critics and divines, strangely inserted in this place; it might have been, according to them, a note which the apostle inserted in the margin of his letter, on recollecting the precarious state of Timothy's health, and his great abstemiousness and self-denial. I believe the verse to be in its proper place; and, for reasons which I shall adduce, not less necessary than the directions which precede and follow it. But it may be necessary to inquire a little into the reasons of the advice itself. The priests under the Mosaic law, while performing sacred rites, were forbidden to drink wine: Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever through your generations; Lev 10:9; Eze 44:21. It was the same with the Egyptian priests. It was forbidden also among the Romans, and particularly to women and young persons. Plato, De Legibus, lib. ii., edit. Bip., vol. viii., page 86, speaks thus: Αρ' ου νομοθετησομεν, πρωτον μεν, τους παιδας μεχρις ετων οκτωκαιδεκα τοπαραπαν οινου μη γευεσται; - μετα δε τουτο, οινου μεν δη γευεσθαι του μετριου, μεχρι τριακοντα ετων· - τετταρακοντα δε επιβαινοντα ετων, εν τοις ξυσσιτιοις ευωχηθεντα, κ. τ. λ. "Shall we not ordain by law, in the first place, that boys shall not, on any account, taste wine till they are eighteen years old? In the next place, we should inform them that wine is to be used moderately till they are thirty years old. But when they have attained the fortieth year, then they may attend feasts; for Bacchus has bestowed wine upon men as a remedy against the austerity of old age, της του γηρως αυστηροτητος εδωρησατο τον οινον φαρμακον, ὡστ' ανηβᾳν ἡμας, και δυσθυμιας ληθην γιγνεσθαι, μαλακωτερον εκ σκληροτερου το της ψυχης ηθος, καθαπερ εις πυρ σιδηρον εντεθεντα, γιγνομενον· that through this we might acquire a second youth, forget sorrow, and the manners of the mind be rendered softer, as iron is softened by the action of the fire." But wine, according to the assertions of some, was given to men as a punishment, that they might be rendered insane: Ὁ δε νυν λεγομενος ὑφ' ἡμων, φαρμακον επι τουναντιον φησιν αιδους μεν ψυχης κτησεως ἑνεκα δεδοσθαι, σωματος δε ὑγιειας τε και ισχυος· page 100. "But we have now said that it is, on the contrary, medicine; and was given that the soul might acquire modesty, and the body health and vigor."

From Athenaeus we learn that the Greeks often mingled their wine with water; sometimes one part of wine to two of water; three parts of water to one of wine; and at other times three parts of water to two of wine. See his Deipnosophistae, lib. ix. "Among the Locrians, if any one was found to have drunk unmixed wine, unless prescribed by a physician, he was punished with death; the laws of Zaleucus so requiring. And among the Romans, no servant, nor free woman, ουτε των ελευθερων οἱ εφηβοι μεχρι τριακοντα ετων, nor youths of quality, drank any wine till they were thirty years of age." Deipnosoph., lib. x. c. 7, p. 429. And it was a maxim among all, that continued water-drinking injured the stomach. Thus Libanius, Epist. 1578. Πεπτωκε και ἡμιν ὁ στομαχος ταις συνεχεσιν ὑδροποσιαις· "Our stomach is weakened by continual water-drinking."

From 1Tim 4:12, we learn that Timothy was a young man; but as among the Greeks and Roman the state of youth or adolescence was extended to thirty years, and no respectable young men were permitted to drink wine before that time; allowing that Timothy was about twenty when Paul had him circumcised, which was, according to Calmet, in the year of our Lord 51, and that this epistle was written about a.d. 64 or 65, then Timothy must have been about thirty-five when he received this epistle; and as that was on the borders of adolescence, and as the Scripture generally calls that youth that is not old age, Timothy might be treated as a young man by St. Paul, as in the above text, and might still feel himself under the custom of his country relative to drinking wine, (for his father was a Greek, Act 16:1), and, through the influence of his Christian profession, still continue to abstain from wine, drinking water only; which must have been very prejudicial to him, his weak state of health considered, the delicacy of his stomach, and the excess of his ecclesiastical labors.

As Timothy's life was of great consequence to the Church of God at Ephesus, it was not unworthy of the Spirit of God to give the direction in the text, and to mingle it immediately with what some have called more solemn and important advice.

1. It was necessary that the work should be done in the Church at Ephesus which the apostle appointed to Timothy.

2. There was no person at Ephesus fit to do this work but Timothy.

3. Timothy could not continue to do it if he followed his present mode of abstemiousness.

4. It was necessary, therefore, that he should receive direction from Divine authority relative to the preservation of his life, and consequently the continuation of his usefulness, as it is not likely that a minor authority would have weighed with him.

Some men's sins are open beforehand - In appointing men to sacred offices in the Church, among the candidates Timothy would find,

1. Some of whom he knew nothing, but only that they professed Christianity; let such be tried before they are appointed.

2. Some of whose faith and piety he had the fullest knowledge, and whose usefulness in the Church was well known.

3. Some whose lives were not at all or but partially reformed, who were still unchanged in their hearts, and unholy in their lives.

The sins of these latter were known to all; they go before to judgment; with them he could have no difficulty. With the first class he must have more difficulty; there might have been hypocrites among them, whose sins could not be known till after they were brought into the sacred office. The characters of all should be fully investigated. The sins of some, before this investigation, might be so manifest as to lead at once εις κρισιν to condemnation. The sins of others might be found out after, or in consequence of, this investigation; and those that were otherwise could not be long hid from his knowledge, or the knowledge of the Church. On all these accounts the exhortation is necessary: Lay hands suddenly on no man.

Likewise also the good works of some - Though those who are very holy and very useful in the Church cannot be unknown, yet there are others not less holy who need to be brought forward; who do much good in private; and their character and good works are not fully known till after diligent inquiry. These are they who do not let their left hand know what their right doeth.

1. After so long and minute an examination of the subjects in this chapter, little remains to be said in the way of farther and more satisfactory explanation. The whole account concerning the widows, who they were, and what their provision, and what their occupation, and how supported, are to me questions of considerable difficulty. In the notes I have given the best account of the different subjects in my power. If the reader be satisfied and edified, I have gained my end.

2. On the subject of the imposition of hands, or what is vulgarly but improperly called ordination, I have not said much here, having given my views of the subject elsewhere in these notes. See on 1Tim 3:1 (note), etc. I must again state my conviction that what is said on this subject in this chapter, and indeed in the epistle, is rather to be understood prophetically; and to have been intended for a much lower age of the Christian Church. That any person should, from impure or secular motives, desire to be appointed to the ministerial office at such a time, when poverty and persecution were the least they would reasonably expect, to me seems altogether inexplicable. But that many, after the Church got accredited and established, and an ample revenue appointed for its ministers by emperors and kings, should wish to get into the priesthood for its emoluments, is a melancholy truth, which every year's experience testifies. To those who have the authority from the state to appoint ministers for the Church, this chapter reads a solemn and awful lesson. And not to them only, but to all who have the appointment of ministers or preachers in every sect and party. How few are there who would kindle a fire on God's altar were there not secular emoluments attending it! I am afraid the Scottish poet spoke the truth who said: - "'Tis gow'd maks sogers feight the fiercer,

Without it, preaching wad be scarcer."

Gold or money is the primum mobile through every department of life. Proh dolor!

Rebuke not - Considering your own youth, with such a severity as would otherwise be proper.

Honour - That is, maintain out of the public stock.

Let these learn to requite their parents - For all their former care, trouble, and expense.

Widows indeed - Who have no near relations to provide for them; and who are wholly devoted to God. Desolate - Having neither children, nor grandchildren to relieve her.

She that liveth in pleasure - Delicately, voluptuously, in elegant, regular sensuality, though not in the use of any such pleasures as are unlawful in themselves.

That they - That is, the widows.

If any provide not - Food and raiment. For his own - Mother and grandmother, being desolate widows. He hath - Virtually. Denied the faith - Which does not destroy, but perfect, natural duties. What has this to do with heaping up money for our children, for which it is often so impertinently alleged? But all men have their reasons for laying up money. One will go to hell for fear of want; another acts like a heathen, lest he should be worse than an infidel.

Let not a widow be chosen - Into the number of deaconesses, who attended sick women or travelling preachers. Under threescore - Afterwards they were admitted at forty, if they were eminent for holiness. Having been the wife of one husband - That is, having lived in lawful marriage, whether with one or more persons successively.

If she hath washed the feet of the saints - Has been ready to do the meanest offices for them.

Refuse - Do not choose. For when they are waxed wanton against Christ - To whose more immediate service they had addicted themselves. They want to marry - And not with a single eye to the glory of God; and so withdraw themselves from that entire service of the church to which they were before engaged.

They have rejected their first faith - Have deserted their trust in God, and have acted contrary to the first conviction, namely, that wholly to devote themselves to his service was the most excellent way. When we first receive power to believe, does not the Spirit of God generally point out what are the most excellent things; and at the same time, give us an holy resolution to walk in the highest degree of Christian severity? And how unwise are we ever to sink into anything below it!

I counsel therefore the younger women - Widows or virgins, such as are not disposed to live single. To marry, to bear children, to guide the family - Then will they have sufficient employment of their own. And give no occasion of reproach to the adversary - Whether Jew or heathen.

Some - Widows. Have turned aside after Satan - Who has drawn them from Christ.

Let the elders that rule well - Who approve themselves faithful stewards of all that is committed to their charge. Be counted worthy of double honour - A more abundant provision, seeing that such will employ it all to the glory of God. As it was the most laborious and disinterested men who were put into these offices, so whatever any one had to bestow, in his life or death, was generally lodged in their hands for the poor. By this means the churchmen became very rich in after ages, but as the design of the donors was something else, there is the highest reason why it should be disposed of according to their pious intent. Especially those - Of them. Who labour - Diligently and painfully. In the word and teaching - In teaching the word.

Deut 25:4

Against an elder - Or presbyter. Do not even receive an accusation, unless by two or three witnesses - By the Mosaic law, a private person might be cited (though not condemned) on the testimony of one witness; but St. Paul forbids an elder to be even cited on such evidence, his reputation being of more importance than that of others.

Those - Elders. That sin - Scandalously, and are duly convicted. Rebuke before all - The church.

I charge thee before God - Referring to the last judgment, in which we shall stand before God and Christ, with his elect, that is, holy, angels, who are the witnesses of our conversation. The apostle looks through his own labours, and even through time itself, and seems to stand as one already in eternity. That thou observe these things without prejudging - Passing no sentence till the cause is fully heard. Or partiality - For or against any one.

Lay hands suddenly on no man - That is, appoint no man to church offices without full trial and examination; else thou wilt be accessary to, and accountable for, his misbehaviour in his office. Keep thy self pure - From the blood of all men.

Some men's sins are manifest beforehand - Before any strict inquiry be made. Going before to judgment - So that you may immediately judge them unworthy of any spiritual office. And some they - Their sins. Follow after - More covertly.

They that are otherwise - Not so manifest. Cannot be long hid - From thy knowledge. On this account, also, be not hasty in laying on of hands.

1 REbuke not an elder , but intreat him as a father , and the younger men as brethren .

It appeareth by the next verse, that the Apostle by Elder here underst[illegible: 1 letter]ndeth not a Church Officer, but an ancient man, the word translated Rebuke is translated to softly, it should be Rebuke not too roughly, as appears by the opposite phrase, and indeed the word properly signifies to beat or lash. Rebuke him not but with a decent respect to his age,

So that thy reproofs may look more like Counsels and Exhortations than Rebukes.

Prudence also must be used as to the younger men, Ministers in rebuking them should remember that they are brethren, and treat them accordingly, not too imperiously.

Marginal references: Lev. 19.32.

2 The elder women as mothers , the younger as sisters with all purity .

The same prudence also is to be used to Matrons and aged women.

Yea, and to younger women too considering our Relation and equality in Christ.

Only as to them, (considering their sex) a farther gravity, and prudence is to be used, that we give no occasion to Lust, or unclean motions.

3 Honour widows that are widows indeed .

Give a respect to such as have lost their Husbands with a regard to that honourable Estate of Marriage in which they have been formerly, and do not only pay them a due respect, but afford them a maintenance, Act. 6.1.

Who are Widows indeed, he openeth further, ver. 5. such as are not only pious, but desolate, as the Greek word for a Widow implies according to its derivation.

4 But if any widow have children or nephews , let them learn first to shew piety at home , and to requite their parents , for that is good, and acceptable before God .

By the widow indeed, mentioned by the Apostle, ver. 3. he here sheweth that he meant Women that not only wanted Husbands, but Children, or Grand-Children, or any near Kindred that were Christians, and in a capacity to relieve them; but if any Widows had any such near Relations▪ the Apostle willeth that they should be taught:

[non-Latin text not transcribed] word for word to worship their own house, or to be Religious or Godly toward their own house; that is, to shew a respect or Pagan homage to their own house. For Worship is nothing but a respect, honour, or homage paid to another in consideration of his or her excellency and superiority; only the use of this word which is the Gr[illegible: 2 letters]k word, generally used to express Religion and Godliness by, let us know that Religion and Godliness is vainly pretended to any that have of this Worlds Goods, and relieve not those from whom they are descended; (for the word [non-Latin text not transcribed] ▪ it signifies persons descended from another whether in the first generation or no) if they be in want, and stand in need of their assistance.

Nor is this an act of Charity, but Justice, a just requital of our Parents for their care of us, and pains with us in our Education.

And this is good, just, decent, and commanded by God, and acceptable in the sight of God for the precept, Honour thy Father and Mother, is the first Commandement with promise, Eph. 6.2. By the way that precept is excellently expounded by this Text, both as to the act commanded, which this Text teacheth is to be extended to maintenance as well as complements; and as to the object, viz. all those as to whom we are [non-Latin text not transcribed] descended from, whether immediate Parent[illegible: 1 letter], yea, or no.

Marginal references: Or, kindness.; See Gen. 45.10, 11. Matth, 15.4.

5 Now she that is a widow indeed, and desolate , trusteth in God , and continueth in supplications and prayers night and day .

The Apostle here opens the term of Widow indeed, ver. 3. one that is [non-Latin text not transcribed], one that is made alone, destitute of such as ought to help her, an Husband, or Children,

and being so, is a Believer, reposing her trust and confidence in God, and

who spendeth her time religiously in prayer and acts of Devotion, not that other persons that are poor and desolate should not be regarded, and taken care for, but the Church is not so concerned in them, at least as a Church the Magistrate ought to take care of them; and all good Christians being men as well as Christians ought to consider them; but in the first place, and principally they are to take care of such Widows, such desolate persons.

Marginal references: 1 Cor. 7.32.; Luk. 2.37. and 18.1.

6 But she that liveth in pleasure, is dead while she liveth .

[non-Latin text not transcribed], She that is wanton, Iam. 5.5. she that spends her money in needless costs, as to meat, drink, or Apparel, is spiritually dead, dead in sin, while she liveth a temporary voluptuous life, in vanity, and Luxury, and impurity of [illegible: 1 letter]lesh and Spirit.

Marginal references: Or, delicately.

7 And these things give in charge , that they may be blameless .

In the discharge of thy Ministry declare these things,

that all Christians, Women especially may be blameless.

8 But if any provide not for his own, and specially for those of his own house , he hath denyed the faith , and is worse than an infidel .

Here is a manifest distinction betwixt his own [non-Latin text not transcribed], and his own houshold [non-Latin text not transcribed], they are distinguished by terms in the Greek, and as to the care which men and Women ought to extend to them. By his own he means his Relations all of a mans Family or Stock by his own houshold, he seemeth to mean those who co[illegible: 1 letter]abit with him. The Apostle saith that he who is careless of providing for the former (so far as he is able) but especially for the latter

hath denyed the Christian Faith, that is in the practice of it, though in words he professeth it, he liveth not up to the rule of the Gospel which directeth other things,

and is worse than an Heathen, that believeth not, because many good natured Heathens do this by the Light of Nature, and those who do it not, yet are more excusable, being strangers to the obligation of the revealed Law of God in the case.

Marginal references: Or, kindred.; 2 Tim. 3.5. Tit. 1.16.

9 Let not a widow be taken into the number, under threescore years old , having been the wife of one man y.

What number he meaneth is very doubtful, whether he means the number of Deaconesses, or the number of such as should receive Alms from the Church, those who translate [non-Latin text not transcribed] here chosen seem to favour the former. They say that in the Primitive Church, there being a want of Hospitals and publick places for the reception of people deceased in their Estates, &c. they chose some old Widows to take care of the poorer sort of Women when they were sick, and these also were themselves maintained by the Church, and served the Church in that charitable employment; whether this number or the more general number of Widows relieved by the Church be meant, the caution of their age was very prudent. 1. Because younger Widows could work for their living, and needed not to burden the Church, 2. Because under those years they probably might marry again, and so become useless to the Church. 3. Because after those years there could be no great fear of scandal from their wantonness and incontinency. The second condition seems harder to be understood; for though in former times amongst the Jews and Pagans men were allowed more Wives than one at the same time, yet no Laws ever allowed the Woman liberty of more Husbands. 2. To understand it of Women that had not been twice married, their first Husband being dead, seems hard, no Law of God forbidding the second Marriages of Men and Women successively. 3. Some therefore rather understand it of such Widows as were become Wives to second Husbands, the first not being dead, but parted from them either legally through their own fault, or through their voluntary desertion. This the Apostle seems to forbid to avoid reproach and scandal to the Church.

Marginal references: Or, chosen.

10 Well reported of for good works, if she hath brought up children , if she have lodged strangers , if she have washed the saints feet , if she have relieved the afflicted , if she have diligently followed every good work .

If she be a person of repute for actions concerning others which are consonant to the Will and Commandment of God.

If she hath brought up children well in the nurture and admonition of the Lord.

If when persons that are Christians have come from other places either driven from them, or upon their occasion, and could not amongst Pagans find a convenient Inn, her house hath been open to them.

If she hath been ready to do the meanest Offices for the Servants of God, of which this washing of feet was one, in great use in those hot Countryes, wh[illegible: 1 letter]re they had not the benefit of shoos, either to cool or refresh, or cleanse them.

If to her ability she hath relieved such as have been in any kind of distress.

If though it may be she hath not had ability, or opportunity, to do all the good works she would, yet she hath diligently followed them, doing what she could, let such a one be put into the Catalogue of those whom the Church will relieve, and honour and imploy.

Marginal references: 1 Pet. 4.9.; Gen. 18.4. [illegible: 1 word] 19.2. [illegible: 1 word] 7.38, 44.

11 But the younger widows refuse , For when they have begun to wax wanton against Christ , they will marry h.

By the younger Widows, the Apostle seems (by the last words of this verse) not to mean those that were under threescore, but the younger sort of Widows not past Child-bearing, he would not have those (that is, being under no extraordinary circumstances of sickness, or lameness, or the want of their senses) be maintained▪ at the charge of the Church, because they were able to labour; nor yet to be taken into any employment relating to the Church.

[non-Latin text not transcribed]. How the Vulg. Lat. comes to translate this, wax wanton in Christ, I neither understand whether with respect to Grammar or Sense, Erasmus Translates the Verb, when they have committed whoredom, but Rev. 18.9. confuteth this sense, where we translate, it, live deliciously, (being without the Preposition [non-Latin text not transcribed]) which certainly better expresseth the sence, as also doth our Translation wax wanton, it properly signifies either the lustiness, or the headstrong temper of beasts, that wax fat; against Christ, is against the rule of the Gospel, and their profession of Christ, or they disdain the office of serving the Saints, as too mean, and laborious, and sin against Christ, in whose name, and for whose glory, and to whose Members the service was to be performed;

And then they will marry, and so put themselves into an incapacity to serve the Church in the place of Widows.

12 Having damnation, because they have cast off their first faith .

This sentence is not without its difficulties; here are two questions, 1. What is meant by [non-Latin text not transcribed], which we both here and elsewhere translate damnation. 2. How they cast off their first Faith. Many think the Greek word by us Translated damnation, ought to have had a softer sense, (it being certainly capable of it). Some think it signifies here no more than guilt, or a blot; others, a publick infamy; others, the judgment of good men against them. But it may be we cannot so well determine this without understanding what is meant by their first Faith, which they are here said to have cast off: By which some understand their profession of Christianity; others, their promise or ingagement to the Church, not to marry. The later sense supposeth that all those Widows that were taken into the Ministery of the Church before mentioned, promised that they would keep themselves unmarried, (which is a most groundless supposition) I do rather think that by their first Faith, he means their first, or former profession of Christianity, which was a crime did not expose them onely to the judgment and censure of sober Christians, but to Eternal damnation. I shall offer my own sense of this Text thus, it is certain these Christians were Lillies among Thorns, a small handful amongst a far greater number of Pagans, and it is not improbable, that some younger Widows out of a desire to marry, might marry to Pagans ▪ and be by them tempted to Apostasie from the Christian Profession, upon which the Apostle orders, that none under sixty years of Age should be henceforth taken into the Ministry of the Church, least doing such a thing when they were under that character, it should be a greater scandal. This seems the more probable from verse 1[illegible: 1 letter]. where the Apostle adds, for some are already turned away after Satan.

13 And withal, they learn to be idle, wandring about from house to house , and not only idle, but tatlers also , and busie-bodies , speaking things which they ought not .

The Apostle here gives some other reasons, why he would not have Widowes too young taken into the Ministry of [illegible: 1 word] Church: They being young, and having no business at home, nor any Husbands to conduct and govern them, are subject to be gadding up and down;

and to be tatling [illegible: 1 letter]dly and impertinently, and that not only of their own, but others concernes.

Interesting themselves in the matters of other persons and Families.

And in the multitudes of words, folly being never wanting; they are prone to speak things which they ought not. From whence we may observe, that nothing more becometh Christians then a gravity and composedness of behaviour and speech, a government of their Tongues, and considering aforehand well what they speak.

14 I will therefore that the younger women marry , bear children , guide the house , give none occasion to the adversary to speak reproachfully .

I will, here must not be interpreted into an absolute Precept, (for the Apostle would never have made that necessary by his Precept, which God had left indifferent) but in a limited sense, viz. if they have not the gift of continency, if they cannot restrain themselves from such scandalous courses, let them marry,

and not only bring forth children, but take care of their Education;

And take care of the governmen[illegible: 1 letter] of Families within doors, (which is the Womans proper Province;)

And give no occasion to Iewes or Pagans (the adversaries of Christian Religion) to speak of the Church, or any particular Members of it, reproachfully, as living beneath the rules of morality and decency.

Marginal references: 1 Cor. 7.9.; Tit. 2.8.; Or, for their railing.

15 For some are already turned aside after Satan .

We have scandals enough already, we had need take as good heed as we can, that we have no more, some young women already are apostatized (and possibly for the sake, or by the occasion of such Marriages) to Iudaism or Paganism; or it may be to a loose and leud course of life, not suting the profession of christianity.

16 If any man or woman that believeth have widowes , let them relieve them , and let not the church be charged , that it may relieve them that are widows indeed .

If any men or women that are Christians, have any women that are nearly related to them;

If themselves be able, let them relieve them,

and not turn off that natural duty which they owe to their Parents, or near Relations to relieve them, to the Church, which hath others enough to look after, and upon whom there lyes only a Moral and Christian Obligation.

That so the Almes of the Church may go to relieve those only who are perfectly desolate, having neither Husbands, nor any other near Relations to provide for them.

Marginal references: verse 3.[illegible: 1 letter].

17 Let the elders that rule well , be counted worthy of double honour , especially they that labour in the word and doctrine .

Who these Elders are here intended, hath been a great question. It is plain they are not such only as are Preachers. 2. They are such as are worthy of double honour. The Learned Mr. Pool in his Latin Synopsis, giveth us an account of the most opinions about it. Some judging them, some of the elder sort of the Members of the Church, joining with the Ministers in the Government of the Church, but not medling with Preaching, or Administring Sacraments. 2. Some judging by Elders here are meant such as had been Ministers, but being Aged were superannuated. 3. Others understanding by it the Civil Magistrates, (which seemeth of all other opinions least probable, because at this time there were no such Members of the Christian Church) 4. Others think that De[illegible: 1 letter]cons are here by that terme understood, who being Church-Officers have the name of Elders given to them. 5. Others understand by Elders the ordinary Pastors of Churches, that resided with their flocks, in opposition to Apostles and Evangelists, (this seemeth less probable, because there were no such in the Primitive Church, but did labour in the word and Doctrine). 6. Others think that some such are meant, as were not so fit for preaching, but yet administred the Sacraments, prayed with the Church, and privately admonish'd exorbitant Members ▪ but we shall want a good proof, either from Scripture, or Authority of any such officers in the Primitive Church. I shall not determine which of these opinions is rightest, but leave the Reader to his own judgment. Whoever is here meant by Elders are declared

worthy of double honour, by which is understood either abundant honour▪ or else, (as some say) respect and reverence, and also maintenance;

But especially, such as take pains in preaching the Gospel.

Marginal references: Rom. 12.8▪ 1 Cor. 9.10, 14. Gal. 6.6. Phil. 2.29. 1 Thes. 5.12, 13.

18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn, and the labourer is worthy of his reward .

This verse maketh it evident that maintenance, is part of the double honour, that is due, to such as labour in the Word, and Doctrine, in the first place: and not to them alone, but to any such as are imployed in the Rule and Government of the Church. The Apostle had made use of, Deut. 25.4. to the same purpose, 1 Cor. 9.9. neither of these Texts conclude the duty of Elders to take maintenance, but the duty of those who are members of Churches to give it them, which yet they may refuse as Paul himself did, if either the Peoples, or Ministers circumstances call for or will allow such a thing.

Marginal references: Deut. 25.4.; Matth. 10.10.; Lev. 19.13. Deut. 24.14. Matth. 10.10. Luke 10.7.

19 Against an elder receive not an accusation, but before two or three witnesses .

Whether an Elder in years, or in office, though the latter being the persons formerly spoken of, seem here principally intended.

That is not to proceed to any judicial inquiry upon it, Deut. 17.6. This was a Law concerning all Elders or younger persons, especially in capitall causes, but the Apostle willeth this to be more specially observed as to officers in the Church, whose faithful discharge of their trusts usually more exposeth them to peoples querulous tongues.

Marginal references: Or, under.; Deut. 19.15.

20 Them that sin rebuke before all , that others also may fear .

That is, that sin publickly, and scandalously so as others have taken notice of it.

Rebuke, not privately by a ministerial correption, but by a publick Ecclesiastical correption before the whole Church.

That the salve may answer the sore, and the plaister be as broad as the wound, and that others may be afraid to do the like, this end of the punishment agreeth with that mentioned, Deut. 13.11.

21 I charge thee before God and the Lord Jesus Christ, and the elect angels that thou observe these things , without preferring one before another, doing nothing by partiality .

By these things may be understood the whole of what went before, or what followeth. I judge it most proper to referre it to all the precepts foregoing in this Epistle, which evidenceth them to be things which he had received from the Lord, not what he directed without any express notice of the Will of God as to them. This is evident by his grave, and severe charge to Timothy to observe them, for he chargeth him to observe them, as in the presence of God, and Christ, and calleth the good Angels to be witnesses both of his faithfulness, in giving him this charge, and of Timothies faithfulness or unfaithfulness, according as he should observe or neglect the things given him in charge, he calls the Angels Elect unquestionably in opposition to the evil, and reprobate Angels.

He requires the doing of them, without respect to any persons, rich or poor, Friends or Foes. Partiality no way becoming a judge in any cause who ought to hold the ballance even, not inclining it any way, but judging things and not persons. Some of the things before mentioned, may seem of too minute a consideration for the Apostle to lay such a stress upon, or God to give him particular direction in, but the things are not so much to be considered as the end of the Precepts which was the upholding the tree honour and reputation of the Church, which is a very great thing and supposing the things given in charge to have any tendency of that nature, they must not be judged small.

Marginal references: chap. 6.13. 2 Tim. 4.1.; Or, prejudice.

22 Lay hands suddenly on no man , neither be partaker of other mens sins : keep thy self pure .

By laying on of hands on no man, is certainly to be understood, Do thou suddenly set no man apart to any Ecclesiastical imployment. Laying on of [illegible: 1 letter]ands was but an external Ceremony used in blessing, Gen. 48.14, 15. and in the conferring of power upon persons, Num. 27.18. Deut. 34.9. In the New Testament we find this Rite used. In Prayer upon healing the sick, Mark 16.18. Acts [illegible: 1 letter]8.8. 2. In Blessing, Mark 10.16. in conferring the gif[illegible: 1 letter] [illegible: 1 word] the Holy Ghost, Acts 19.6. In ordination, or setting persons apart to some Ecclesiastical imployment, Chap. 4.14. Acts 6.6. and being so used, it is sometimes put for the whole action. This the Apostle forbids Timothy to do suddenly, that is without a first proof of the persons fittedness for his work; chap. 3.10. both with respect to his knowledge, and to his Holiness of conversation.

This participation of other mens sin ought to be taken heed of, in the whole course of our conversation, but it seemeth here to be especially forbidden with reference to what was before spoken of, viz. the setting men apart for or putting them into any Ecclesiastical imployment, he who puts into the Ministry any erroneous, or ignorant persons, or any persons of a leud conversation, makes himself guilty of all the harm they do, if he hath not first taken a due and reasonable proof of them, but hath laid hands upon them suddenly. Amongst other wayes by which we interest our selves in others guilt, one is, by not hindring it having power so to do. He, or they, whom it lyes upon to admit, or not admit men into the Ministry, have a power to refuse them in case upon proof of them they do not find them apt to Teach, or fit for the Ministration they are to undertake; or such for Holiness of Life as God requireth: God by his word declaring what such persons ought to be, and commanding him or them first to prove such persons, and to lay hands on none suddenly, hath invested him or them with such a power, of which man cannot deprive them.

The purity here mentioned, is comprehensive of that chastity which some would have the word here signifie, but it is most reasonable to understand it here with relation to what went before, viz. partaking of other mens sins, if thou canst not keep the Church pure, but ignorant or erroneous persons, or so[illegible: 1 letter]s will get into the Church, yet let them not get in through thy hands, keep thy self pure.

Marginal references: Act. 13.3. 2 Tim. 1.6.

23 Drink no longer water , but use a little wine , for thy stomacks sake and thine often infirmities .

Not wholly as many did in those Countreys, and Timothy probably did, not because he was not able to buy Wine, but religiously, as a piece of Discipline to keep under the Flesh.

But mix some Wine with the Water.

To help thy digestion.

In regard of thy weakness and frequent infirmities.

Marginal references: Psal. 104.15.

24 Some mens sins are open beforehand, going before to judgment : and some men they follow after .

The sense of this verse depends upon the term [non-Latin text not transcribed], which we Translate judgment it being doubtful whether it is to be understood, of the Judgment of God: or the Iudgment of men in Ecclesiastical Judicatories. If we understand the words of the Judgment of God, the sense is this; some mens sins are punished in this Life, before their persons come before Gods judgment seat. Others are more private, and concealed the punishment of which follows after. But this Interpretation must suppose Paul here to run into another argument differing from what he had before spoken upon, which though it be not unusual with the Apostle: yet there being no need we should say he doth so in this place, I rather incline to think, that by judgment is in this place meant the judgment of the Church, as to persons fit to be trusted with any part of the Ministry of it; some men (saith the Apostle) are open, leud, scandalous persons, whose erroneousness, or sottish Life hath been manifest before they offer themselves to the Churches judgment, to be put into the office of Elders or Deacons, concerning these thy way is plain admit them not.

Others discover not the erroneousness of their Principles, nor the impetuousness of their lusts before they have obtained what they aim at, and are got into Office; for these they must fall under thy judgement, when they do discover what they are, and turn them out again.

25 Likewise the good works of some are manifest before hand , and they that are otherwise cannot be hid u.

In like manner some mens holy Life and Conversation hath been so evident that there needs little judgment concerning them.

And for others under a due Government they cannot be long concealed, but by thy due managery of, and vigilance in thy Office, they will soon be discovered by their publishing their erroneous Principles, and the breaking out of their lusts into enormous acts, so as they will soon fall under thy censure. Or else thus. The good works of some whose Life hath not been so exemplary, but yet such as in Charity thou mayest judge them to have the root of the matter in them, (if thou beest not mistaken) cannot be long hid, so as thou shalt soon see what they are, and accordingly know how to behave thy self to them. Thus I should chuse rather to interpret this Text then concerning the judgment of God, who sometimes rewards good works presently, and alwayes rewards them certainly either in this Life or that which is to come.

Directions Concerning Reproofs. (a. d. 64.)

1 Rebuke not an elder, but intreat him as a father; and the younger men as brethren; 2 The elder women as mothers; the younger as sisters, with all purity.

Here the apostle gives rules to Timothy, and in him to other ministers, in reproving. Ministers are reprovers by office; it is a part, though the least pleasing part, of their office; they are to preach the word, to reprove and rebuke, 2 Tim. iv. 2. A great difference is to be made in our reproofs, according to the age, quality, and other circumstances, of the persons rebuked; thus, and elder in age or office must be entreated as a father; on some have compassion, making a difference, Jude 22. Now the rule is, 1. To be very tender in rebuking elders—elders in age, elders by office. Respect must be had to the dignity of their years and place, and therefore they must not be rebuked sharply nor magisterially; but Timothy himself, though an evangelist, must entreat them as fathers, for this would be the likeliest way to work upon them, and to win upon them. 2. The younger must be rebuked as brethren, with love and tenderness; not as desirous, to spy faults or pick quarrels, but as being willing to make the best of them. There is need of a great deal of meekness in reproving those who deserve reproof. 3. The elder women must be reproved, when there is occasion, as mothers. Hos. ii. 2, Plead with your mother, plead. 4. The younger women must be reproved, but reproved as sisters, with all purity. If Timothy, so mortified a man to this world and to the flesh and lusts of it, had need of such a caution as this, much more have we.

Directions Concerning Widows. (a. d. 64.)

3 Honour widows that are widows indeed. 4 But if any widow have children or nephews, let them learn first to show piety at home, and to requite their parents: for that is good and acceptable before God. 5 Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. 6 But she that liveth in pleasure is dead while she liveth. 7 And these things give in charge, that they may be blameless. 8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. 9 Let not a widow be taken into the number under threescore years old, having been the wife of one man, 10 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work. 11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; 12 Having damnation, because they have cast off their first faith. 13 And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. 14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. 15 For some are already turned aside after Satan. 16 If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.

Directions are here given concerning the taking of widows into the number of those who were employed by the church and had maintenance from the church: Honour widows that are widows indeed. Honour them, that is, maintain them, admit them into office. There was in those times an office in the church in which widows were employed, and that was to tend the sick and the aged, to look to them by the direction of the deacons. We read of the care taken of widows immediately upon the first forming of the Christian church (Acts vi. 1), where the Grecians thought their widows were neglected in the daily ministration and provision made for poor widows. The general rule is to honour widows that are widows indeed, to maintain them, to relieve them with respect and tenderness.

I. It is appointed that those widows only should be relieved by the charity of the church who were pious and devout, and not wanton widows that lived in pleasure, v. 5, 6. She is to be reckoned a widow indeed, and it to be maintained at the church's charge, who, being desolate, trusteth in God. Observe, It is the duty and comfort of those who are desolate to trust in God. Therefore God sometimes brings his people into such straits that they have nothing else to trust to, that they may with more confidence trust in him. Widowhood is a desolate estate; but let the widows trust in me (Jer. xlix. 11), and rejoice that they have a God to trust to. Again, Those who trust in God must continue in prayer. If by faith we confide in God, by prayer we must give glory to God and commit ourselves to his guidance. Anna was a widow indeed, who departed not from the temple (Luke ii. 37), but served God with fasting and prayer night and day. But she is not a widow indeed that lives in pleasure (v. 6), or who lives licentiously. A jovial widow is not a widow indeed, not fit to be taken under the care of the church. She that lives in pleasure is dead while she lives, is no living member of the church, but as a carcase in it, or a mortified member. We may apply it more generally; those who live in pleasure are dead while they live, spiritually dead, dead in trespasses and sins; they are in the world to no purpose, buried alive as to the great ends of living.

II. Another rule he gives is that the church should not be charged with the maintenance of those widows who had relations of their own that were able to maintain them. This is mentioned several times (v. 4): If any widow have children or nephews, that is grandchildren or near relations, let them maintain them, and let not the church be burdened. So v. 16. This is called showing piety at home (v. 4), or showing piety towards their own families. Observe, The respect of children to their parents, with their care of them, is fitly called piety. This is requiting their parents. Children can never sufficiently requite their parents for the care they have taken of them, and the pains they have taken with them; but they must endeavour to do it. It is the indispensable duty of children, if their parents be in necessity, and they in ability to relieve them, to do it to the utmost of their power, for this is good and acceptable before God. The Pharisees taught that a gift to the altar was more acceptable to God than relieving a poor parent, Matt. xv. 5. But here we are told that this is better than all burnt-offerings and sacrifices; this is good and acceptable, &c. He speaks of this again (v. 8), If any provide not for his own, &c. If any men or women do not maintain their own poor relations who belong to them, they do in effect deny the faith; for the design of Christ was to confirm the law of Moses, and particularly the law of the fifth commandment, which is, Honour thy father and mother; so that those deny the faith who disobey that law, much more if they provide not for their wives and children, who are parts of themselves; if they spend that upon their lusts which should maintain their families, they have denied the faith and are worse than infidels. One reason why this care must be taken that those who are rich should maintain their poor relations, and not burden the church with them is (v. 16) that it may relieve those who are widows indeed. Observe, Charity misplaced is a great hindrance to true charity; there should be prudence in the choice of the objects of charity, that it may not be thrown away upon those who are not properly so, that there may be the more for those who are real objects of charity.

III. He gives directions concerning the characters of the widows that were to be taken into the number to receive the church's charity: not under sixty years old, nor any who have divorced their husbands or been divorced from them and have married again; she must have been the wife of one man, such as had been a housekeeper, had a good name for hospitality and charity, well reported of for good works. Observe, Particular care ought to be taken to relieve those, when they fall into decay, who, when they had wherewithal, were ready to every good work. Here are instances of such good works as are proper to be done by good wives: If she have brought up children: he does not say, If she have borne children (children are a heritage of the Lord), that depends on the will of God; but, if she had not children of her own, yet if she had brought up children. If she have lodged strangers, and washed the saints' feet; if she have been ready to give entertainment to good Christians and good ministers, when they were in their travels for the spreading of the gospel. Washing of the feet o their friends was a part of their entertainments. If she have relieved the afflicted when she had ability, let her be relieved now. Observe, Those who would find mercy when they are in distress must show mercy when they are in prosperity.

IV. He cautions them to take heed of admitting into the number those who are likely to be no credit to them (v. 11): The younger widows refuse: they will be weary of their employments in the church, and of living by rule, as they must do; so they will marry, and cast off their first faith. You read of a first love (Rev. ii. 4), and here of a first faith, that is, the engagements they gave to the church to behave well, and as became the trust reposed in them: it does not appear that by their first faith is meant their vow not to marry, for the scripture is very silent on that head; besides the apostle here advises the younger widows to marry (v. 14), which he would not if hereby they must have broken their vows. Dr. Whitby well observes, "If this faith referred to a promise made to the church not to marry, it could not be called their first faith." Withal they learn to be idle, and not only idle, but tattlers, &c., v. 13. Observe, It is seldom that those who are idle are idle only, they learn to be tattlers and busy-bodies, and to make mischief among neighbours, and sow discord among brethren. Those who had not attained to such a gravity of mind as was fit for the deaconesses (or the widows who were taken among the church's poor), let them marry, bear children, &c., v. 14. Observe, If housekeepers do not mind their business, but are tattlers, they give occasion to the adversaries of Christianity to reproach the Christian name, which, it seems, there were some instances of, v. 15. We learn hence, 1. In the primitive church there was care taken of poor widows, and provision made for them; and the churches of Christ in these days should follow so good an example, as far as they are able. 2. In the distribution of the church's charity, or alms, great care is to be taken that those share in the public bounty who most want it and best deserve it. A widow was not to be taken into the primitive church that had relations who were able to maintain her, or who was not well reported of for good works, but lived in pleasure: But the younger widows refuse, for, when they have begun to wax wanton against Christ, they will marry. 3. The credit of religion, and the reputation of Christian churches, are very much concerned in the character and behaviour of those that are taken into any employment in the church, though of a lower nature (such as the business of deaconesses), or that receive alms of the church; if they do not behave well, but are tatlers and busy-bodies, they will give occasion to the adversary to speak reproachfully. 4. Christianity obliges its professors to relieve their indigent friends, particularly poor widows, that the church may not be charged with them, that it may relieve those that are widows indeed: rich people should be ashamed to burden the church with their poor relations, when it is with difficulty that those are supplied who have no children or nephews, that is, grand-children, who are in a capacity to relieve them.

Directions Concerning Elders; Concerning Church Discipline. (a. d. 64.)

17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. 18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward. 19 Against an elder receive not an accusation, but before two or three witnesses. 20 Them that sin rebuke before all, that others also may fear. 21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. 22 Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. 23 Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities. 24 Some men's sins are open beforehand, going before to judgment; and some men they follow after. 25 Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.

Here are directions,

I. Concerning the supporting of ministers. Care must be taken that they be honourably maintained (v. 17): Let the elders that rule well be counted worthy of double honour (that is, of double maintenance, double to what they have had, or to what others have), especially those who labour in the word and doctrine, those who are more laborious than others. Observe, The presbytery ruled, and the same that ruled were those who laboured in the word and doctrine: they had not one to preach to them and another to rule them, but the work was done by one and the same person. Some have imagined that by the elders that rule well the apostle means lay-elders, who were employed in ruling but not in teaching, who were concerned in church-government, but did not meddle with the administration of the word and sacraments; and I confess this is the plainest text of scripture that can be found to countenance such an opinion. But it seem a little strange that mere ruling elders should be accounted worthy of double honour, when the apostle preferred preaching to baptizing, and much more would he prefer it to ruling the church; and it is more strange that the apostle should take no notice of them when he treats of church-officers; but, as it is hinted before, they had not, in the primitive church, one to preach to them and another to rule them, but ruling and teaching were performed by the same persons, only some might labour more in the word and doctrine than others. Here we have, 1. The work of ministers; it consists principally in two things: ruling well and labouring in the word and doctrine. This was the main business of elders or presbyters in the days of the apostles. 2. The honour due to those who were not idle, but laborious in this work; they were worthy of double honour, esteem, and maintenance. He quotes a scripture to confirm this command concerning the maintenance of ministers that we might think foreign; but it intimates what a significancy there was in many of the laws of Moses, and particularly in this, Thou shalt not muzzle the ox that treads out the corn, Deut. xxv. 4. The beasts that were employed in treading out the corn (for that way they took instead of threshing it) were allowed to feed while they did the work, so that the more work they did the more food they had; therefore let the elders that labour in the word and doctrine be well provided for; for the labourer is worthy of his reward (Matt. x. 10), and there is all the reason in the world that he should have it. We hence learn, (1.) God, both under the law, and now under the gospel, has taken care that his ministers be well provided for. Does God take care for oxen, and will he not take care of his own servants? The ox only treads out the corn of which they make the bread that perishes; but ministers break the bread of life which endures for ever. (2.) The comfortable subsistence of ministers, as it is God's appointment that those who preach the gospel should live of the gospel (1 Cor. ix. 14), so it is their just due, as much as the reward of the labourer; and those who would have ministers starved, or not comfortably provided for, God will require it of them another day.

II. Concerning the accusation of ministers (v. 19): Against an elder receive not an accusation, but before two or three witnesses. Here is the scripture-method of proceeding against an elder, when accused of any crime. Observe, 1. There must be an accusation; it must not be a flying uncertain report, but an accusation, containing a certain charge, must be drawn up. Further, He is not to be proceeded against by way of enquiry; this is according to the modern practice of the inquisition, which draws up articles for men to purge themselves of such crimes, or else to accuse themselves; but, according to the advice of Paul, there must be an accusation brought against an elder. 2. This accusation is not to be received unless supported by two or three credible witnesses; and the accusation must be received before them, that is, the accused must have the accusers face to face, because the reputation of a minister is, in a particular manner, a tender thing; and therefore, before any thing be done in the least to blemish that reputation, great care should be taken that the thing alleged against him be well proved, that he be not reproached upon an uncertain surmise; "but (v. 20) those that sin rebuke before all; that is, thou needest not be so tender of other people, but rebuke them publicly." Or "those that sin before all rebuke before all, that the plaster may be as wide as the wound, and that those who are in danger of sinning by the example of their fall may take warning by the rebuke given them for it, that others also may fear." Observe, (1.) Public scandalous sinners must be rebuked publicly: as their sin has been public, and committed before many, or at least come to the hearing of all, so their reproof must be public, and before all. (2.) Public rebuke is designed for the good of others, that they may fear, as well as for the good of the party rebuked; hence it was ordered under the law that public offenders should receive public punishment, that all Israel might hear, and fear, and do no more wickedly.

III. Concerning the ordination of ministers (v. 22): Lay hands suddenly on no man; it seems to be meant of the ordaining of men to the office of the ministry, which ought not to be done rashly and inconsiderately, and before due trial made of their gifts and graces, their abilities and qualifications for it. Some understand it of absolution: "Be not too hasty in laying hands on any; remit not the censure of the church to any, till time be first taken for the proof of their sincerity in their repentance, neither be partakers of other men's sins, implying that those who are too easy in remitting the censures of the church encourage others in the sins which are thus connived at, and make themselves thereby guilty." Observe, We have great need to watch over ourselves at all times, that we do not make ourselves partakers of other men's sins. "Keep thyself pure, not only from doing the like thyself, but from countenancing it, or being any way accessary to it, in others." Here is, 1. A caution against the rash ordination of ministers, or absolution of those who have been under church-censures: Lay hands suddenly on no man. 2. Those who are rash, either in the one case or the other, will make themselves partakers in other men's sins. 3. We must keep ourselves pure, if we will be pure; the grace of God makes and keeps us pure, but it is by our own endeavours.

IV. Concerning absolution, to which v. 24, 25, seem to refer: Some men's sins are open beforehand, going before to judgment, and some follow after, &c. Observe, Ministers have need of a great deal of wisdom, to know how to accommodate themselves to the variety of offences and offenders that they have occasion to deal with. Some men's sins are so plain and obvious, and not found by secret search, that there is no dispute concerning the bringing of them under the censures of the church; they go before to judgment, to lead them to censure.—Others they follow after; that is, their wickedness does not presently appear, nor till after a due search has been made concerning it. Or, as some understand it, some men's sins continue after they are censured; they are not reformed by the censure, and in that case there must be no absolution. So, also, as to the evidences of repentance: The good works of some are manifest beforehand. And those that are otherwise, whose good works do not appear, their wickedness cannot be hid, and so it will be easy to discern who are to be absolved, and who are not. Observe, 1. There are secret, and there are open sins; some men's sins are open beforehand, and going unto judgment, and some they follow after. 2. Sinners must be differently dealt with by the church. 3. The effects of church-censures are very different; some are thereby humbled and brought to repentance, so that their good works are manifest beforehand, while it is quite otherwise with others. 4. The incorrigible cannot be hid; for God will bring to light the hidden things of darkness, and make manifest the counsels of all hearts.

V. Concerning Timothy himself. 1. Here is a charge to him to be careful of his office; and a solemn charge it is: I charge thee before God, as thou wilt answer it to God before the holy and elect angels, observe these things without partiality, v. 21. Observe, It ill becomes ministers to be partial, and to have respect of persons, and to prefer one before another upon any secular account. He charges him, by all that is dear, before God, and the Lord Jesus Christ, and the elect angels, to guard against partiality. Ministers must give an account to God and the Lord Jesus Christ, whether, and how, they have observed all things given them in charge: and woe to them if they have been partial in their ministrations, out of an worldly politic view. 2. He charges him to take care of his health: Drink no longer water, &c. It seems Timothy was a mortified man to the pleasures of sense; he drank water, and he was a man of no strong constitution of body, and for this reason Paul advises him to use wine for the helping of his stomach and the recruiting of his nature. Observe, It is a little wine, for ministers must not be given to much wine; so much as may be for the health of the body, not so as to distemper it, for God has made wine to rejoice man's heart. Note, (1.) It is the will of God that people should take all due care of their bodies. As we are not to make them our masters, so neither our slaves; but to use them so that they may be most fit and helpful to us in the service of God. (2.) Wine is most proper for sickly and weak people, whose stomachs are often out of order, and who labour under infirmities. Give strong drink to him that is ready to perish, and wine to those that are of heavy hearts, Prov. xxxi. 6. (3.) Wine should be used as a help, and not a hindrance, to our work and usefulness.

CHAP. V. Verſe 1. Rebuke not an Elder]

LAſh him not with the ſcourge of the tongue, [non-Latin text not transcribed]. Ne plagam in. [illegible: 1 letter]ixeris. as a puny-boy. Jerk him not as the Pope did Henry 4. of France in the perſon of his Embaſſadour, or as the Biſhops and their ſhavelings did Henry the 2. of England, till the bloud followed. This is not civill uſage for an Elder.

Verſe 2. [non-Latin text not transcribed]. With all purity] Not with ſome only, but with as purity, for fear of the worſt: and leaſt any impure motion therewhile creep into the heart unawares.

Verſe 3. Honour widows indead] That is ſuch as are widows not by divorce, but by the death of their husbands, and loſſe of their children: ſuch as was Naomi. Honour them, that is, take them into the Colledge of widows, to be maintained at the Churches charge.

Verſe 4. Let them learn firſt to ſhew] Such any one is in truth, as he is at home, Pſ. 101.2. The hypocrites vertues (as that of the Sarmatians) run all outward. Something he ſeems abroad, but follow him home, and you ſhall ſoon ſee what he it [illegible: 1 letter] follow ſtage-plaiers into their thing-houſe where they diſrobe themſelves, and then it will appear they are vile varlets. Like unto this Apoſtolicall procept was thee of Chil[illegible: 1 letter], one of the wiſe men of [illegible: 1 word], [illegible: 1 span] [non-Latin text not transcribed] to govern honeſtly a mans [non-Latin text not transcribed].

And to requite their parents] See the Note on Matthew 15.4.

Verſe 5. Truſteth in God] Whereas while ſhe had an husband and children, ſhe truſted over-much in them. The Hemorroiſſe ſought not to our Saviour, till all her money was gone, Z[illegible: 1 letter]ph. 3.12. They are an afflicted poor people: therefore they truſt in the name of the Lord.

Verſe 6. Is dead while ſhe liveth] Cùm careat purâ mente. cadaver agit. Pamphilus in Terence ſaith the like of a light huſwife. Sanè hercle homo voluptati obſequens fuit dum vixit. Saint Pauls Greek cannot well be rendered but by Terences latine, and Terences latine cannot be well put into other Greek.

Verſe 7. And theſe things give in charge] Often inculcate, and ſet on with a great deal of vehemency, that religion ſuffer not.

Verſe 8. But if any provide not] That they may have Gaiuſſes proſperity, Mentem ſanam in corpore ſano: Though the Apoſtles meaning here is chiefly, as touching bodily nouriſhment and outward accommodations.

Specially for thoſe of his own houſe] Socrates, [non-Latin text not transcribed] an Infidel, took care of the welfare of his family and allies, as Libanius teſtifieth, Biſhop Ridley was very kinde and naturall to his kinsfolk, And the Lord Cromwell before the time of his apprehenſion,Act. and Dſon. fol. 1559. Ibid. 1086. took ſuch order for his ſervants, that many of them, eſpecially the younger brethren which had little elſe to truſt unto, had honeſtly leſt for them in their friends hands, to relieve them whatſoever ſhould befall him.

Verſe 9. The wife of one man] As Anna, Luke 1.36. Such are held to be more modeſt, to whom the thoughts of death hath been enough to forbid the banes of ſecond marriage.

Verſe 10. Well reported of, &c.] A good name is better then precious ointment, Eccleſ. 7.1. And rather to be choſen then great riches, Prov. 22.1. Provident we muſt be to preſerve it, learning of the unjuſt ſteward by lawfull (though he did it by unlawfull means:) for our Saviour noted this defect, when he ſaid, The children of this World are [illegible: 1 letter]i[illegible: 1 letter] ſer in their generation then the children of light, Luke 16.8. [non-Latin text not transcribed].

Verſe 11. To wax wanton] To runne away (as pampered Palfreys) with the bit betwixt their teeth, and to play the jades.

Verſe 12. Having damnation] Or publike reproach, as Verſe 14. for their deſultory lightneſſe and inconſiderate raſhneſſe.

Caſt off their firſt faith] Not that of their baptiſme (as divers of the Indians doe that have been baptized by the Spaniards) but their viduall promiſed chaſtity and ſervice to the Saints.

Verſe 13. They learn to be idle] It is an art ſoon learned, by doing nothing to doe naughtily. Nihil agendo male agere diſcunt. Idleneſſe is the hour of temptation: and an idle perſon is the devils tennis-ball, toſſed by him, at his pleaſure.

Wandering about from houſe to houſe] As vagrants, or as pedlers opening their packs, and dropping here a tale, and there a tale. A practice flatly forbidden by God, Levit. 19.16. Thou ſhalt not go up and down as a tale-bearer. The Hebrew word ſignifieth a pedler. [non-Latin text not transcribed] Whence [non-Latin text not transcribed] And another Hebrew word uſed for defaming or ſlandering, Pſal. 15.3. properly noteth a footing or trotting it up and down,for a foot. prying and ſpying, and carrying tales and rumours, 2 Sam. 19.27. Beeman. de origin ling lat. The Greek word alſo [non-Latin text not transcribed], and the latine word Arguo, firſt ſignifies to be idle, and next to reprehend others. Becauſe they that have little to do at home, will be over-buſie abroad, in cenſuring and ſlandering others.

And not only idle] The firſt born of idleneſſe, is to do nothing: the next iſſue that ſhe hath is, to do evil. Otium negotium, Idlenes is a kinde of buſines.

But [illegible: 1 letter]atlers alſo] [non-Latin text not transcribed]. Gr. Triſt[illegible: 1 letter]rs: Magno conatu magnas nugas agunt. The Rabbins have a Proverb, That ten Kabs of ſpeech deſcended into the world, and the women took a way nine of them.

And buſie bodies] For every fool will be medling, Pro. 20 3.

Speaking things, &c.] It is a very hard thing well to manage many words, [non-Latin text not transcribed], In multilaquio ſtultiloquium.

Verſe 14. Give none occaſion to the adverſary] The devil or his inſtruments, whoſe mouths he oft borrows to blaſpheme and rail with.

Verſe 15. Turned aſide after Satan] Revolted from Chriſtian religion, going out of Gods bleſſing into the worlds warm Sunne. Theſe could not chuſe unto themſelves a worſe condition.

Verſe 16. Have widdows] That are widdows indeed, that have neither children nor nephews to relieve them, verſ. 3. of whom by the law of nature they may require [non-Latin text not transcribed], aliment and ſuccour.

And let not the Church be charged] How then will Churchrobbers anſwer it, if Church chargers be in a fault? Let them give us a juſt Commentary upon Prov, 20.25. and remember Cardinal Wolſey, and his ſacrilegious inſtruments: five of whom came to fearfull ends, as Scultetus recordeth and concludeth with this with,Scultet Annal. dec 1 p. 332. Ʋtinam his & ſimilibus exemplis edocti diſcant homines res ſemel Deo conſecratos timidè attrectare. I would that men would be warned by theſe examples, and better adviſed how they meddle with Church maintenance, thereby to enrich themſelves.

Verſe 17. Worthy of double honour] viz. Countenance and maintenance; they may give themſelves continually and chearfully to preaching and praier, Act. 6.4. Let them have reverence and recompence.

They who labour] Even to laſſitude, [non-Latin text not transcribed]. as he doth that cleaveth wood, or that toileth in harveſt, or that goeth on warfare, 2 Tim. 2, 3, 4, Preaching is a painfull work, and enfeebleth a man exceedingly, whence the Prophet cries out, My leanneſſe[illegible: 1 letter] my leanneſſe. And our Saviour at little paſt thirty, was reckoned by the Jews to be toward fifty, Joh. 8.57. It is ſuppoſed by Divines, that he had ſo ſpent himſelf in preaching, that he ſeemed to the Jews to be much elder then he was.

Verſe 18. Worthy of his hire] Of his meat, Mat. 10.10. of his wages, as here. Harveſt-labourers have meat and drink, and double-wages.

Verſe 19. Receive not an accuſation] If to be accuſed were ſufficient to make a man guilty, no good Miniſter ſhould be innocent. Praedicare nihil aliud eſt quam derivare in ſe ſurorem totius mundi, ſaith Luther. Truth hath alwaies a ſcratcht face. Men hate him that reproveth in the gate. Every fool hath a bolt to ſhoot at a faithfull Preacher.

Verſe 20 Them that ſin] i. e. Thoſe Presbyters that ſin publikely, ſcandalouſly, as did Peter, Gal. 2.14. and thoſe who were convicted, by two or three witneſſes, as ver. 19. Rebuke before all: yet not as if they were whipping boyes. See the Note on ver. 1. of this Chapter. But if the fault be not known abroad, that rule of our Saviour takes place, Mat. 18.15, 16. Conſtantine the Great was heard to ſay, That if he ſhould take a Preſbyter in the act of adultery, he would cover the matter with his imperiall robe, rather then it ſhould come abroad to the ſcandalſ of the weak, and ſcorn of the wicked.

Verſe 21. [non-Latin text not transcribed]. Without preferring one] Or, Without precipitation or prejudice. Omne judicium a ſe aufert, qui adcauſam praejudicium aſſert. A Judge muſt not fit to hear perſons, but cauſes: therefore juſtice is drawn blinde-fold.

Doing nothing by partiality] [non-Latin text not transcribed]. By tilting the balance o'th'one ſide, as the words ſignifies. An even hand muſt be carried betwixt party and party. The contrary whereunto is called by the Greeks [non-Latin text not transcribed], ſiding.

Verſe 22. Lay hands ſuddenly on no man] The beſt that can come of raſhneſſe is repentance. [non-Latin text not transcribed] Plutarch. Scipio would not yeeld that a wiſe man ſhould ever come in with, Had I Wist. In ordination of Miniſters all poſſible care and caution is to be uſed. Chryſoſtome thinks that that earneſtnes uſed by the Apoſtle in the former verſe, belongs chiefly to this. Some alſo make the two laſt verſes a reaſon of this.

Verſe 23. Drink no longer water] Timothy living among the luxurious Epheſians, was ſo abſtemious, that the Apoſtle is fain to preſcribe him pbyſick. Hypocrites will be chaſt only in the mountains where are no women, and ſober in Scythia where are no vines: but Lot was chaſt in the midſt of Sodome; and Anacbarſis temperate among the debauched Athenians. The faithfull in the world are like a pearl in puddle; they loſe nothing of their vertue. though amidſt the vicious.

Verſe 24. Some mens ſins] The Judge of the earth keepeth his petty-ſeſſions now, letting the law paſſe upon ſome few, reſerving the reſt till the great aſſizes. Some wicked God puniſheth here leſt his providence, but not all, leſt his patience and promiſe of judgement ſhould be called into queſtion,Augan Pſ. 30. as Auguſtine hath obſerved.

Verſe 25. Cannot be hid] As putid hypocriſie ſhall be detected (fir the name of the wicked muſt rot) ſo wronged innocency ſhall be cleared, as the ecclipſed moon wades out of the ſhadow, and recovers her ſplendour.

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 he 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 of the moderns, and for which the Orientals are still distinguished, was respect for age. Few things are enjoined with more explicitness and emphasis in the Bible than this, Lev 19:32, Job 29, Prov 20:20, 30:17 Comp. Dan 7:9,10, Rev 1:14,15. The apostle would have Timothy, and, for the same reason, every other minister of the gospel, 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," 1Timm 5:20, that others might be deterred from following their example.

The elder women as mothers. Showing still 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 evince the same feelings if he is called to address a "mother in Israel" who has erred.

The younger as sisters. With the feelings which you have toward a sister. The tender love which 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 towards 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 youthful female; he knew, too, the scandal to which he might be exposed if, in the performance of 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 fair 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, and the exercise of prudence, and the manifestation of incorruptible integrity, than in the performance of this duty. A youthful minister who fails here, can never recover the perfect purity of an unsullied reputation, and never in subsequent life be wholly free from suspicion. Comp. Mt 5:28.

Honour widows. The particular attention and respect which are enjoined here, seem to refer to the class of widows who were supported by the church, and who were intrusted with the performance of certain duties towards the other female members, 1Timm 5:9. It is to be remembered that the intercourse of the sexes was much more circumscribed in oriental countries than it is among us; that access to the female members of he church would be much less free than it is now, and that consequently there might have been a special propriety in intrusting the duty of watching over the younger among them to the more aged. This duty would be naturally intrusted to those who had not the care of families. It would also be natural to commit it, if they were qualified, to those who had not the means of support, and who, while they were maintained by the church, might be rendering a valuable service to it. It would seem, therefore, that there was a class of this description, who were intrusted with these duties, and in regard to whose qualifications it was proper that Timothy should be instructed. The change of customs in society has made this class less necessary, and probably the arrangement was never designed to be permanent, but still it may be a question whether such an arrangement would not now be wise and useful in the church. On this subject, Rom 16:1.

That are widows indeed. Who are truly widows. We associate with the word widow, commonly, not only the idea of the loss of a husband, but 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--χηρα--which means properly one who is bereaved, (from the adjective χηρος, bereaved,) and which, as Calvin says, conveys the idea of one in distressed circumstances. What Paul regarded as constituting true widowhood, he specifies in verses 1Timm 5:4,5,9,10. He connects with it the idea that she had no persons dependent on her; that she was desolate, and evinced 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, 1Timm 5:10.

(a) "widows indeed" 1Timm 5:5,16

But if any widow have 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 here εκγονα--has the latter meaning. It denotes those sprung from or born of; and then 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. Marg., "or kindness." That is, let the children and grandchildren learn to do this. Let them have an opportunity of performing their duty towards their aged parent or grandparent. Do not receive such a widow among the poor and dependent females of the church, to be maintained at public expense, but let her children support her. Thus they will have an opportunity of evincing Christian kindness, and of requiting her for her care? This the apostle calls "showing piety"--ευσεβειν that is, filial piety; piety towards a parent by providing for the wants of that parent in advanced age. The word 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. To repay them, as far as possible, for all their kindness. This debt can never be wholly repaid, but still a child should 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. Comp. Mt 15:5-7; Eph 6:1,2.

(1) "show piety" "kindness"

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. 1Timm 2:1. See also the description of Anna in Lk 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 intrusted.

(*) "desolate" "left alone"

But she that liveth in pleasure. Marg., delicately. The Greek word σπαταλαω occurs nowhere else in the New Testament, except in Jas 5:5: "Ye have lived in pleasure on the earth." It properly means to live in luxury, voluptuously; to indulge freely in eating and drinking; to yield to the indulgence of the appetites. It does not indicate grossly criminal pleasures; but the kind of pleasure connected with luxurious living, and with pampering the appetites. It is probable that in the time of the apostle, there were professedly Christian widows who lived in this manner--as there are such professing Christians of all kinds in every age of the world.

Is dead while she liveth". To all the proper purposes of life she is as if she were dead. There is great emphasis in this expression, and nothing could convey more forcibly the idea that true happiness is not to be found in the pleasures of sense. There is nothing in them that answers the purposes of life. They are not the objects for which life was given, and as to the great and proper designs of existence, such persons might as well be dead.

(+) "liveth" "rioteth" (b) "dead" Rev 3:1

And these things give in charge. Announce, or declare these things, to wit, particularly respecting the duty of children to their widowed mothers, and the proper duty of those who are widows.

But if any provide not for his own. The apostle was speaking 1Timm 5:4 particularly of the duty of children towards a widowed mother. In enforcing that duty, he gives the subject, as he often does in similar cases, a general direction, and says that all ought to provide for those who are dependent on them, and that if they did not do this, they had a less impressive sense of the obligations of duty than even the heathen had. On the duty here referred to, comp. Rom 12:17, 2Cor 8:21. The meaning is, that the person referred to is to think beforehand προνοει of the probable wants of his own family, and make arrangements to meet them. God thus provides for our wants; that is, he sees beforehand what we shall need, and makes arrangements for those wants by long preparation. The food that we eat, and the raiment that we wear, he foresaw that we should need, and the arrangement for the sup- ply was made years since, and to meet these wants he has been carrying forward the plans of his providence in the seasons; in the growth of animals; in the formation of fruit; in the bountiful harvest. So, according to our measure, we are to anticipate what will be the probable wants of our families, and to make arrangements to meet them. The words 'his own,' refer to those who are naturally dependent on him, whether living in his own immediate family or not. There may be many distant relatives naturally dependent on our aid, besides those who live in our own house.

And especially for those of his own house. Marg., kindred. The word house, or household, better expresses the sense than the word kindred. The meaning is, those who live in his own family. They would naturally have higher claims on him than those who did not. They would commonly be his nearer relatives, and the fact, from whatever cause, that they constituted his own family, would lay the foundation for a strong claim upon him. He who neglected his own immediate family would be more guilty than he who neglected a more remote relative.

He hath denied the faith. By his conduct, perhaps, not openly. He may still be a professor of religion and do this; but he will show that he is imbued with none of the spirit of religion, and is a stranger to its real nature. The meaning is, that he would, by such an act, have practically renounced Christianity, since it enjoins this duty on all. We may hence learn that it is possible to deny the faith by conduct as well as by words; and that a neglect of doing our duty is as real a denial of Christianity as it would be openly to renounce it. Peter denied his Lord in one way, and thousands do the same thing in another. He did it in words; they by neglecting their duty to their families, or their duty in their closets, or their duty in attempting to send salvation to their fellow-men, or by an openly irreligious life. A neglect of any duty is so far a denial of the faith.  And is worse than an infidel. The word here does not mean an infidel, technically so called, or one who openly professes to disbelieve Christianity, but any one who does not believe; that is, any one who is not a sincere Christian. The word, therefore, would include the heathen, and it is to them, doubtless, that the apostle particularly refers. They acknowledged the obligation to provide for their relatives. This was one of the great laws of nature written on their hearts, and a law which they felt bound to obey. Few things were inculcated more constantly by heathen moralists than this duty. Galgacus, in Tacitas, says, "Nature dictates that to every one, his own children and relatives should be most dear." Cicero says, "Every man should take care of his own family"--suos quisque debet tueri. See Rosenmuller, in loc., and also numerous examples of the same kind quoted from Apuleius, Cicero, Plutarch, Homer, Terence, Virgil, and Servius, in Priceaus, in loc. The doctrine here is,

(1.) that a Christian ought not to be inferior to an unbeliever in respect to any virtue;

(2.) that in all that constitutes true virtue he ought to surpass him;

(3.) that the duties which are taught by nature ought to be regarded as the more sacred and obligatory from the fact that God has given us a better religion; and

(4.) that a Christian ought never to give occasion to an enemy of the gospel to point to a man of the world and say, "There is one who surpasses you in any virtue."

(a) "especially" Isa 58:7 (1) "own house" "kindred"

Let not a widow be taken into the number. Marg., chosen. The margin expresses the sense of the Greek more accurately, but the meaning is not materially different. Paul does not here specify into what "number" the widow is to be "taken," or for what purpose she is to be "chosen," but he speaks of this as a thing that was well understood. There can be no doubt, however, what he means. In the Acts of the apostles Acts 6:1 we have this account: "And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration." "It appears that from the first formation of the Christian church, provision was made out of the public funds of the society for the indigent widows who belonged to it." See Paley's Horae Paulinae, on 1 Tim. No. 11. To this, as to a well-known practice, Paul here evidently refers. The manner in which he refers to it is such as to show that the custom had an existence. All that was necessary in the, case, was, not to speak of it as if it were a new arrangement, but to mention those who ought to be regarded as proper subjects of the charity. It would seem, also, that it was understood that such widows, according to their ability, should exercise a proper watch over the younger females of the church. In this way, while they were supported by the church, they might render themselves useful.

Under threescore years old. For such reasons as those mentioned in 1Timm 5:11-14.

Having been the wife of one man. There has been much diversity of opinion whether this means that she had never had but one husband, or whether she had been the wife of but one man at a time; that is, whether she had cast off one and married another. See Whitby, in loc. The same difficulty has been felt in regard to this as on the passage in 1Timm 3:2. 1Timm 3:2. Doddridge, Clarke, and others, suppose that it means, "who had lived in conjugal fidelity to her husband." The reason assigned for this opinion by Doddridge, is, that the apostle did not mean to condemn second marriages, since he expressly 1Timm 5:14 commends it in the younger widows. The correct interpretation probably is, to refer it to one who had been married but once, and who, after her husband had died, had remained a widow. The reasons for this opinion briefly are--

(1.) That this is the interpretation most naturally suggested by the phrase;

(2.) that it agrees better with the description of the one that was to be enrolled among the "number"--those who were "widows indeed" --as we should more naturally apply this term to one who had remained unmarried after the death of her husband, than to one who had been married again;

(3.) that, while it was not unlawful or improper in itself for a widow to marry a second time, there was a degree of respect and honour attached to one who did not do it, which would not be felt for one who did. Comp. Lk 2:36,37. "She was a widow of great age, and had lived with an husband seven years from her virginity; and she was a widow of about fourscore and four years." The same is true now. There is a higher degree of respect felt for such a widow than there is for one who has been married again, though she may be again a widow.

(4.) Among the heathen, it was regarded as especially honourable to have been married to but one man, and such widows wore the Pudicitia Coronam, or crown of chastity. Val. Max. L. i. e. ii. Comp. Livy, L. x. e. 23. See Whitby.

(5.) As these persons were not only to be maintained by the church, but appear also to have been intrusted with an office of guardianship over the younger females, it was of importance that they should have such a character that no occasion of offence should be given, even among the heathen; and, in order to that, Paul gave direction that only those should be thus enrolled who were in all respects widows, and who would be regarded, on account of their age and their whole deportment, as "widows indeed." I cannot doubt, therefore, that he meant to exclude those from the number here referred to who had been married the second time.

(2) "be taken into the number" "chosen"

Well reported of for good works. Of good character or reputation. 1Timm 3:7.

If she have brought up children. Either her own or others. The idea is, if she has done this in a proper manner.

If she have lodged strangers. If she has been characterized by hospitality--a virtue greatly commended in the Scriptures. Comp. 1Timm 3:2

If she have washed the saints' feet. It is not certain whether this is to be understood literally, or whether it merely denotes that she had performed offices of a humble and self-denying kind--such as would be shown by washing the feet of others. It was one of the rites of hospitality in the East to wash the feet of the guest, Gen 18:4, and Paul might have spoken of this as having been literally performed. There is not the slightest evidence that he refers to it as a religious rite, or ordinance, any more than he does to the act of bringing up children as a religious rite. Jn 13:1 and following.

If she have relieved the afflicted. If it has been her character that she was ready to furnish relief to those who were in distress.

If she have diligently followed every good work. This is one of the characteristics of true piety. A sincere Christian will, like God, be the friend of all that is good, and will be ready to promote every good object according to his ability. He will not merely be the friend of one good cause, to the neglect of others, but he will endeavour to promote every good object, and though from peculiar circumstances, and peculiar dealings of Providence, he may have been particularly interested in some one object of charity, yet every good object will find a response in his heart, and he will be ready to promote it by his influence, his property, and his prayers.

(b) "lodged" Acts 16:15

But the younger widows refuse. That is, in respect to the matter under discussion. Do not admit them into the class of widows referred to. It cannot mean that he was to reject them as members of the church, or not to treat them with respect and kindness.

For when they have begun to wax wanton against Christ. There is probably a thought conveyed by these words to most minds which is by no means in the original, and which does injustice both to the apostle and to the "younger widows" referred to. In the Greek there is no idea of wantonness in the sense of lasciviousness or lewdness; nor was this, though now a common idea attached to the word, by any means essential to it when our translation was made. The word wanton then meant wandering or roving in gayety or sport; moving or flying loosely; playing in the wind; then, wandering from moral rectitude, licentious, dissolute, libidinous.--Webster. The Greek word here used, καταστρηνιαζω, occurs nowhere else in the New Testament. The word στρηνιαω --however, is used twice, and is in both cases translated lived deliciously, Rev 18:7,9. The word is derived from στρηνος --strenos-- (whence strenuous,) properly meaning rudeness, insolence, pride, and hence, revel, riot, luxury; or from στρηνης, strenes the adjective,--strong, stiff, hard, rough. The verb then means "to live strenuously, rudely," as in English, "to live hard;" also to live wild, or without restraint; to run riot, to live luxuriously. The idea of strength is the essential one, and then of strength that is not subordinate to law; that is wild and riotous. See Passow and Robinson, Lex. The sense here is, that they would not be subordinate to the restraints implied in that situation; they would become impatient, and would marry again. The idea is not that of wantonness or lewdness, but it is that of a mind not subdued by age and by trials, and that would be impatient under the necessary restraints of the condition which was contemplated. They could not be depended on with certainty, but they might be expected again to enter into the married relation.

They will marry. It is clear from this that the apostle did not contemplate any vows which would prevent their marrying again; nor does he say that it would be absolutely wrong for them to marry, even if they were admitted into that rank, as if there were any vows to restrain them from doing it. This passage, therefore, can never be adduced in favour of that practice of taking the veil in nunneries, and of a vow of perpetual seclusion from the world.

(*) "refuse" "reject" (+) "wanton against Christ" "To grow weary of the restraint of Christ"

Having damnation. Or rather, having condemnation; or incurring guilt. This does not mean of necessity that they would lose their souls. See the phrase explained 1Cor 11:29. The meaning is, that they would contract guilt, if they had been admitted among this class of persons, and then married again. The apostle does not say that that would be wrong in itself, 1Timm 5:14, or that they would be absolutely prohibited from it, but that injury would be done if they were admitted among those who were "widows indeed"--who were supported by the church, and who were intrusted with a certain degree of care over the more youthful females--and then should leave that situation. It might give occasion for scandal; it might break in upon the arrangements; it would show that there was a relaxing of the faith, and of the deadness to the world, which they were supposed to have; and it was better that they should be married 1Timm 5:14, without having been thus admitted.

Because they have cast of their first faith. This does not mean that they would lose all their religion, or wholly fall away, but that this would show that they had not the strong faith, the deadness to the world, the simple dependence on God, 1Timm 5:5,) and the desire which they had to be weaned from worldly cares and influences, which they once had. When they became widows, all their earthly hopes seemed to be blasted. They were then dead to the world, and felt their sole dependence on God. But if, under the influence of these strong emotions, they were admitted to the "class of widows" in the church, there was no certainty that they would continue in this state of mind. Time would do much to modify their grief. There would be a reviving love of the world, and under the influence of this they would be disposed to enter into the married relation, and thus show that they had not the strong and simple faith which they had when the blow which made them widows fell heavily upon them.

(++) "damnation" "condemnation"

And withal. In addition to the prospect that they may marry again, there are other disadvantages which might follow from such an arrangement, and other evils to be feared, which it is desirable to avoid.

They learn to be idle. That is, if supported by the church, and if without the settled principles which might be expected in those more aged and experienced, it may be feared that they will give themselves up to an indolent life. There would be a security in the age and established habits of those more advanced in life, which there could not be in their case. The apostle does not mean that widows are naturally disposed to be idle, but that in the situation referred to, there would be danger of it.

Wandering about from house to house. A natural consequence of supposing that they had nothing to do, and a practice not only profitless, but always attended with mischief.

Tattlers also. Literally, overflowing; then overflowing with talk--praters, triflers. They would learn all the news; become acquainted with the secrets of families; and of course indulge in much idle and improper conversation. Our word gossippers would accurately express the meaning here. The noun does not occur elsewhere in the New Testament. The verb occurs in 3Jn 10; rendered, prating against.

And busybodies. 2Thes 3:11. The word means, probably, working all round, over-doing, and then an intermeddler. Persons who have nothing to do of their own, commonly find employment by interesting themselves in the affairs of their neighbours. No one likes to be wholly idle; and if any one is not found doing what he ought to do, he will commonly be found engaged in doing what he ought not.

Speaking things which they ought not. Revealing the concerns of their neighbours; disclosing secrets; magnifying trifles, so as to exalt themselves into importance, as if they were intrusted with the secrets of others; inventing stories and tales of gossip, that they may magnify and maintain their own consequence in the community. No persons are commonly more dangerous to the peace of a neighbourhood, than those who have nothing to do.

(a) "not only idle" 2Thes 3:11

I will therefore. I give it as my opinion; or this is my counsel. 1Cor 7:6,10,40.

That the younger women marry. The word women is not expressed or necessarily implied in the original--νεωτερας--and it is evident that the apostle here had particular reference to widows, and that the injunction should be understood as relating to them. We are not to suppose that he gives this as an absolute and universal command, for it might not always be at the option of a widow to marry again, and it cannot be doubted that there may be cases where it would be unadvisable. But he speaks of this as a general rule. It is better for such persons to have domestic concerns that require their attention, than it is to be exposed to the evils of an idle life. We may learn from this

(1.) that second marriages are not improper or unlawful, but that in some circumstances they may be preferable to widowhood;

(2.) that marriage itself is in a high degree honourable. How different are the views of the inspired apostle Paul about marriage from those of the Papists!

Bear children, guide the house. These words signify, says Bloomfield, to "exercise and occupy themselves in the duties of a wife." It is better to be employed in the duties growing out of the cares of a family, than to lead a life of celibacy.

Give none occasion to the adversary. The enemy of religion--the heathen or the infidel.

To speak reproachfully. Marg., for their railing. That is, on account of a life which would do no honour to religion. In the performance of domestic duties, when fully employed, they would avoid the evils specified in 1Timm 5:13. Every one who professes religion should so live as to give no occasion to an infidel, or a man of the world, to speak reproachfully of the cause of the Redeemer.

(1) "to speak reproachfully" "for their railing"

For some are already turned aside after Satan. That is, some young widows. The meaning is, that in the respects above mentioned, 1Timm 5:13, they had followed the great Tempter, rather than the Lord Jesus. This is stated as a reason why they should not be admitted into the number of the widows who were to be maintained at the expense of the church, and to whom the care of the younger female members was to be committed.

If any man or woman that believeth. Christians are often simply called believers, because faith is the leading and most important act of their religion.

Have widows. Widowed mothers, or grandmothers, or any other widows whose support would naturally devolve on them.

Let them relieve them. That is, let them support them. This was an obvious rule of duty. 1Timm 5:8. Nothing can be more unreasonable than to leave those who are properly dependent on us to be supported by others, when we are able to maintain them ourselves.

That it may relieve, etc. That it may have the means of supporting those who are truly dependent. To require or expect the church, therefore, to support those whom we ought ourselves to support, is, in fact, to rob the poor and friendless. In regard to these directions respecting widows, 1Timm 5:3-16, we may remark in general, as the result of the exposition which has been given,

(1.) they were to be poor widows, who had not the means of support themselves.

(2.) They were, probably, to be not merely supported, but to be usefully employed in the service of the church, particularly in overseeing the conduct, and imparting instruction to the female members.

(3.) They were to be of such age and character that there would be security of stability and correctness of deportment; such that they would not be tempted to leave the situation, or to act so as to give occasion of reproach.

(4.) It is by no means certain that this was intended to be a permanent arrangement. It grew probably out of the peculiar customs respecting intercourse between the sexes in the oriental world, and would undoubtedly be proper now in similar circumstances. But it by no means follows that this arrangement is binding on the churches where the customs of society are different. Yet

(5.) the passage inculcates the general principle that the poor widows of the church are to be assisted, when they have no relatives on whom they can naturally depend. No class of people are more helpless than aged widows, and for that class God has always shown a special concern, and his people should do so likewise.

(*) "charged" "burdened"

Let the elders that rule well. Gr. πρεσβυτεροι, Presbyters. The apostle had given full instructions respecting bishops, 1Timm 3:1-7; deacons, 1Timm 3:8-13; widows, 1Timm 5:3-16; and he here proceeds to describe the duty of the church towards those who sustain the office of elder. The word used--elder or presbyter--properly refers to age, and is then used to denote the officers of the church, probably because the aged were at first intrusted with the administration of the affairs of the church. The word was in familiar use among the Jews to denote the body of men that presided in the synagogue. Mt 15:2; Acts 11:30; Acts 15:2.

That rule well. Presiding well, or well managing the spiritual interests of the church. The word rendered rule -προεστωτες -- is from a verb meaning to be over; to preside over; to have the care of. The word is used with reference to bishops, Tit 1:5,7; to an apostle, 1Pet 5:1; and is such a word as would apply to any officers to whom the management and government of the church was intrusted. On the general subject of the rulers in the church, 1Cor 12:28. It is probable that not precisely the same organization was pursued in every place where a church was established; and where there was a Jewish synagogue, the Christian church would be formed substantially after that model, and in such a church there would be a bench of presiding elders. See, on this subject, Whately's "Kingdom of Christ delineated," pp.84-86. The language here seems to have been taken from such an Organization. On the Jewish synagogue, Mt 4:23.

Be counted worthy of double honour. Of double respect; that is, of a high degree of respect; of a degree of respect becoming their age and office. Comp. 1Thes 5:12,13. From the quotation which is made in 1Timm 5:18, in relation to this subject, it would seem probable that the apostle had some reference also to their support, or to what was necessary for their maintenance. There is no improbability in supposing that all the officers of the church, of whatever grade or rank, may have had some compensation, corresponding to the amount of time which their office required them to devote to the service of the church. Nothing would be more reasonable than that, if their duties in the church interfered with their regular employments in their secular calling, their brethren should contribute to their support. 1Cor 9:1:, and following.

Especially they who labour in word and doctrine. In preaching and instructing the people. From this it is clear that, while there were "elders" who laboured "in the word and doctrine," that is, in preaching, there were also those who did not labour "in the word and doctrine," but who were nevertheless appointed to rule in the church. Whether, however, they were regarded as a separate and distinct class of officers, does not appear from this passage. It may have been that there was a bench of elders to whom the general management of the church was confided, and that a part of them were engaged in preaching; a part may have performed the office of "teachers" Rom 12:7; 1Cor 12:28 and a part may have been employed in managing other concerns of the church, and yet all were regarded as the προεστωτεςπρεσβυτεροι--or "elders presiding over the church." It cannot, I think, be certainly concluded from this passage, that the ruling elders who did not teach or preach were regarded as a separate class or order of permanent officers in the church. There seems to have been a bench of elders selected on account of age, piety, prudence, and wisdom, to whom was intrusted the whole business of the instruction and government of the church, and they performed the various parts of the duty as they had ability. Those among them who "laboured in the word and doctrine," and who gave up all their time to the business of their office, would be worthy of special respect, and of a higher compensation.

(a) "elders" 1Thes 5:12,13

For the Scripture saith. This is adduced as a reason why a church should show all due respect and care for its ministers. The reason is, that as God took care to make provision for the labouring ox, much more should due attention be paid to those who labour for the welfare of the church.

Thou shalt not muzzle the ox. See this passage explained, and its bearing on such an argument shown, 1Cor 9:8. 1Cor 9:9; 1Cor 9:10.

And, The labourer is worthy of his reward. This expression is found substantially in Mt 10:10, Lk 10:7. It does not occur in so many words in the Old Testament, and yet the apostle adduces it evidently as a quotation from the Scriptures, and as authority in the case. It would seem probable, therefore, that he had seen the gospel by Matthew or by Luke, and that he quoted this as a part of Scripture, and regarded the. Book from which he made the quotation as of the same authority as the Old Testament. If so, then this may be regarded as an attestation of the apostle to the inspiration of the "Gospel" in which it was found.

(c) "The Labourer" Lk 10:7.

Against an elder. The word elder here seems to be used in the sense in which it is in the previous verse as relating to office, and not in the sense of an aged man, as in 1Timm 5:1. The connection demands this interpretation.

Receive not an accusation. He was not to regard such a charge as well founded unless sustained by two or three witnesses. It is clear from this, that Paul supposed that Timothy would be called on to hear charges against others who were in the ministerial office, and to express his judgment on such cases. There is no reason, however, to suppose that he meant that he should hear them alone, or as a "bishop," for this direction does not make the supposition improper that others would be associated with him. It is just such counsel as would now be given to a Presbyterian or Congregational minister, or such as would be given to an associate justice in a court, on the supposition that a brother judge was at any time to be tried by him and his colleagues.

But before two or three witnesses. Marg., under. The meaning is, unless supported by the testimony of two or three persons, he was not to regard an accusation against a presbyter as proved, if there was but one witness in the case, however positive he might be in his testimony. The reasons for this direction were probably such as these:

(1.) This was the requirement of the Jewish law in all cases, which had thus settled a principle which the apostle seems to have regarded as important, if not obligatory, under the Christian dispensation. See De 17:6, 19:15. Jn 8:17; 2Cor 13:1.

(2.) There would be much greater reason to apprehend that one person might be deceived in the matter on which he bore witness, or might do it from malignant motives, or might be bribed to give false testimony, than that two or three would give such testimony; and the arrangement, therefore, furnished important security for the innocent.

(3.) There might be reason to apprehend that evil-minded persons might be disposed to bring charges against the ministers of the gospel or other officers of the church, and it was important therefore that their rights should be guarded with anxious care. The ministers of religion often give offence to wicked men by their rebukes of sin, (comp. Mk 6:17-20;) wicked men would rejoice to see an accusation against them sustained; the cause of religion would be liable to suffer much when its ministers were condemned as guilty of gross offences, and it is right, therefore, that the evidence in the case should be as free as possible from all suspicion that it is caused by malignity, by hatred of religion, or by conspiracy, or by a desire to see religion disgraced.

(4.) The character of a minister of the gospel is of value, not only to himself and family, as is the case with that of other men, but is of special value to the church, and to the cause of religion. It is the property of the church. The interests of religion depend much on it, and it should not be wantonly assailed; and every precaution should be adopted that Christianity should not be deprived of the advantage which may be derived in its favour from the piety, experience, and talents of its public defenders. At the same time, however, the wicked, though in the ministry, should not be screened from the punishment which they deserve. The apostle gave no injunction to attempt to cover up their faults, or to save them from a fair trial, he only demanded such security as the nature of the case required, that the trial should be fair. If a minister of the gospel has been proved to be guilty of crime, the honour of religion, as well as simple justice, requires that he shall be punished as he deserves. He sins against great light; he prostitutes a holy office, and makes use of the very reputation which his office gives him, that he may betray the confidence of others; and such a man should not escape. There should be no "benefit of clergy," and neither a black coat, nor bands, nor the lawn should save a villain.

(1) "but before" "under" (d) "two or three witnesses" De 19:15

Them that sin. That have been proved to have committed sin--referring probably to the elders mentioned in the previous verse, but giving the direction so general a form that it might be applicable to others.

Rebuke before all. Before all the church or congregation. The word rebuke properly denotes to reprove or reprehend. It means here that there should be a public statement of the nature of the offence, and such a censure as the case demanded. It extends only to spiritual censures. There is no power given of inflicting any punishment by fine or imprisonment. The power of the church, in such cases, is only to express its strong and decided disapprobation of the wrong done, and if the case demands it, of disowning the offending member or minister. This direction to "rebuke an offender before all," may be easily reconciled with the direction in 1Timm 5:1, "Rebuke not an elder." The latter refers to the private and pastoral intercourse with an elder, and to the method in which he should be treated in such intercourse--to wit, with the feelings due to a father; the direction here refers to the manner in which an offender should be treated, who has been proved to be guilty, and where the case has become public. Then there is to be a public expression of disapprobation.

That others also may fear. That they be kept from committing the same offence. Comp. 1Pet 2:14. The end of punishment is not the gratification of the private feelings of him who administers it, but the prevention of crime.

(a) "rebuke" Lev 19:17 (b) "others also" De 13:11

I charge thee before God. Comp. Lu 16:28 Ac 20:21. The word rendered charge means, properly, to call to witness; then to affirm with solemn attestations; and then to admonish solemnly, to urge upon earnestly. It is a word which implies that the subject is of great importance. Paul gives this charge as in the presence of God, of the Redeemer, and of the elect angels, and wishes to secure that sense of its solemnity which must arise from the presence of such holy witnesses.

And the Lord Jesus Christ. As in the presence of the Lord Jesus; with his eye resting upon you.

And the elect angels. It is not uncommon in the Scriptures to speak as if we were in the presence of holy angels, and of the disembodied spirits of the good. Comp. Heb 12:1. No one can prove that the angels, and that the departed spirits of holy men are not witnesses of what we do. At all events, it is right to urge on others the performance of duty as if the eye of the departed father, mother, sister were fixed upon us, and as if we were encompasses by all the holy beings of heaven. Sin, too, should be avoided as if every eye in the universe were upon us. How many things do we do which we would not; how many feelings do we cherish which we would at once banish from our minds, if we felt that the heavens above us were as transparent as glass, and that all the holy beings around the throne were fixing an intense gaze upon us!

The word "elect" here seems to imply that there had been some influence used to keep them, and some purpose respecting them, which had not existed in regard to those who had fallen. Saints are called elect because they are chosen of God unto salvation, (Eph 1:4,5;) and it would appear that it is a great law extending through the universe, that both those who remain in a state of holiness, and those who are made holy, are the subjects of purpose and choice on the part of God. The fact only is stated; the reasons which led to the choice, alike in regard to angels and men, are unknown to us. Comp. Mt 11:25.

That thou observe these things. Probably referring to all the things which he had enjoined in the previous parts of the epistle.

Without preferring one before another. Marg., prejudice. The meaning is without previous judgment-- χωριςπροκριματος--without any prejudice on account of rank, wealth, personal friendship, or predilection of any sort. Let there be entire impartiality in all cases. Justice was beautifully represented by the ancients as holding a pair of scales equally balanced. It is as important that there should be entire impartiality in the church as in civil transactions, and though it is not wrong for a minister of the gospel to have his personal friends, yet in the administration of the affairs of the church, he should remember that all are brethren, and all, of whatever rank, colour, sex, or age, have equal rights.

Partiality. Gr., inclination or proclivity--that is, without being inclined to favour one party or person more than another. There should be no purpose to find one guilty, and another innocent; no inclination of heart towards one which would lead us to resolve to find him innocent; and no aversion for another which would make us resolve to find him guilty.

(c) "charge thee" 2Ti 4:1 (d) "elect angels" Rev 12:7-9 (1) "preferring" "prejudice" (e) "before another" De 1:17

Lay hands suddenly on no man. Some have understood this of laying on hands to heal the sick (Koppe ;) others of the laying on of hands to absolve penitents; but the obvious meaning is to refer it to ordination. It was usual to lay the hands on the heads of those who were ordained to a sacred office, or appointed to perform an important duty. 1Timm 4:14. Comp. Acts 6:6, 8:17. The idea here is, that TimotHy should not be hasty in an act so important as that of introducing men to the ministry, he should take time to give them a fair trial of their piety; he should have satisfactory evidence of their qualifications, he should not at once introduce a man to the ministry because he gave evidence of piety, or because he burned with an ardent zeal, or because he thought himself qualified for the work. It is clear from this that the apostle regarded Timothy as having the right to ordain to the ministry; but not that he was to ordain alone, or as a prelate. The injunction would be entirely proper on the supposition that others were to be associated with him in the act of ordaining. It is just such as a Presbyterian father in the ministry would give in a charge to his son now; it is in fact just the charge which is now given by Presbyterians and Congregationalists to those who are set apart to the sacred office, in reference to ordaining others.

Neither be partakers of other men's sins. This is evidently to be interpreted in connection with the injunction "to lay hands suddenly on no man." The meaning in this connection, is, that Timothy was not to become a participant in the sins of another by introducing him to the sacred office. He was not to invest one with a holy office who was a wicked man or a heretic, for this would be to sanction his wickedness and error. If we ordain a man to the office of the ministry who is known to be living in sin, or to cherish dangerous error, we become the patrons of the sin and of the heresy. We lend to it the sanction of our approbation; and give to it whatever currency it may acquire from the reputation which we may have, or which it may acquire from the influence of the sacred office of the ministry. Hence the importance of caution in investing any one with the ministerial office. But while Paul meant, doubtless, that this should be applied particularly to ordination to the ministry, he has given it a general character. In no way are we to participate in the sins of other men. We are not to be engaged with them in doing wrong; we are not to patronize them in a wicked business; we are not to be known as their companions or friends; and we are not to partake of their unlawful gains. We are not to loan money, or a boat, or a horse, or a pistol, or a bowie-knife for an unlawful business; we are not to furnish capital for the slave trade, or for manufacturing intoxicating drinks, or for an enterprise that contemplates the violation of the Sabbath.

Keep thyself pure. Particularly in regard to participation in the sins of others; generally, in all things--in heart, in word, in conduct.

(f) "Lay hands suddenly" Acts 13:3 (g) "partaker of other" 2Jn 1:11

Drink no longer water.--There has been much difficulty felt in regard to the connection which this advice has with what precedes and what follows. Many have considered the difficulty to be so great that they have supposed that this verse has been displaced, and that it should be introduced in some other connection. The true connection, and the reason for the introduction of the counsel here, seems to me to be this; Paul appears to have been suddenly impressed with the thought--a thought which is very likely to come over a man who is writing on the duties of the ministry--of the arduous nature of the ministerial office. He was giving counsels in regard to an office which required a great amount of labour, care, and anxiety. The labours enjoined were such as to demand all the time; the care and anxiety incident to such a charge would be very likely to prostrate the frame, and to injure the health. Then he remembered that Timothy was yet but a youth: he recalled his feebleness of constitution and his frequent attacks of illness; he recollected the very abstemious habits which he had prescribed for himself, and, in this connection, he urges him to a careful regard for his health, and prescribes the use of a small quantity of wine, mingled with water, as a suitable medicine in his case. Thus considered, this direction is as worthy to be given by an inspired teacher as it is to counsel a man to pay a proper regard to his health, and not needlessly to throw away his life. Comp. Mt 10:23. The phrase, "drink no longer water," is equivalent to "drink not water only." See numerous instances in Wetstein. The Greek word here used does not elsewhere occur in the New Testament.

But use a little wine. Mingled with the water--the common method of drinking wine in the East. See Robinson's Bibliotheca Sacra. i. 512, 513.

For thy stomach's sake. It was not for the pleasure to be derived from the use of wine, or because it would produce hilarity or excitement, but solely because it was regarded as necessary for the promotion of health; that is, as a medicine.

And thine often infirmities. ασθενειας. Weaknesses or sicknesses. The word would include all infirmities of body, but seems to refer here to some attacks of sickness to which Timothy was liable, or to some feebleness of constitution; but beyond this we have no information in regard to the nature of his maladies. In view of this passage, and as a further explanation of it, we may make the following remarks:

(1.) The use of wine, and of all intoxicating drinks, was solemnly forbidden to the priests under the Mosaic law, when engaged in the performance of their sacred duties, Lev 10:9,10. The same was the case among the Egyptian priests, Clarke. 1Timm 3:3. It is not improbable that the same thing would be regarded as proper among those who ministered in holy things under the Christian dispensation. The natural feeling would be, and not improperly, that a Christian minister should not be less holy than a Jewish priest, and especially when it is remembered that the reason of the Jewish law remained the same--"that ye may put difference between holy and unholy, and clean and unclean."

(2.) It is evident from this passage that Timothy usually drank water only, or that, in modern language, he was a "tee-totaller." He was, evidently, not in the habit of drinking wine, or he could not have been exhorted to do it.

(3.) He must have been a remarkably temperate youth to have required the authority of an apostle to induce him to drink even a little wine. See Doddridge. There are few young men so temperate as to require such an authority to induce them to do it.

(4.) The exhortation extended only to a very moderate use of wine. It was not to drink it freely; it was not to drink it at the tables of the rich and the great, or in the social circle; it was not even to drink it by itself; it was to use "a little," mingled with water--for this was the usual method. See Athaeneus Deipno. lib. ix. x. c. 7.

(5.) It was not as a common drink, but the exhortation or command extends only to its use as a medicine. All the use which can be legitimately made of this injunction--whatever conclusion may be drawn from other precepts--is, that it is proper to use a small quantity of wine for medicinal purposes.

(6.) There are many ministers of the gospel, now, alas! to whom under no circumstances could an apostle apply this exhortation--"Drink no longer water only." They would ask, with surprise, what he meant? whether he intended it in irony, and for banter--for they need no apostolic command to drink wine. Or if he should address to them the exhortation, "Use a little wine," they could regard it only as a reproof for their usual habit of drinking much. To many, the exhortation would be appropriate, if they ought to use wine at all, only because they are in the habit of using so much, that it would be proper to restrain them to a much smaller quantity.

(7.) This whole passage is one of great value to the cause of temperance. Timothy was undoubtedly in the habit of abstaining wholly from the use of wine. Paul knew this, and he did not reprove him for it. He manifestly favoured the general habit, and only asked him to depart in some small degree from it, in order that he might restore and preserve his health. So far, and no farther, is it right to apply this language in regard to the use of wine; and the minister who should follow this injunction would be in no danger of disgracing his sacred profession by the debasing and demoralizing sin of intemperance.

(a) "little wine" Prov 31:6 (*) "infirmities" "Thy frequent infirmities"

Some men's sins are open beforehand. This declaration, though it assumes a general form, is to be taken evidently in connection with the general subject of introducing men to the ministry 1Timm 5:22 5:23 is to be regarded as a parenthesis. The apostle had given Timothy a charge 1Timm 5:22 respecting the character of those whom he should ordain. He here says, in reference to that, that the character of some men was manifest. There was no disguise. It was evident to all what it was, and there could be no danger of mistake respecting it. Their conduct was apparent to all. About such men he ought not to hesitate a moment, and, no matter what their talents, or learning, or rank in the community, he ought to have no participation in introducing them to the ministry.

Going before to judgment. Their character is well understood. There is no need of waiting for the day of judgment to know what they are. Their deeds so precede their own appearance at the judgment-bar, that the record and the verdict can be made up before they arrive there, and there will be scarcely need even of the formality of a trial. The meaning here is, that there could be no doubt about the character of such men, and Timothy should not be accessory to their being introduced into the office of the ministry.

And some men they follow after. That is, their character is not fully understood here. They conceal their plans. They practise deception. They appear different from what they really are. But the character of such men will be developed, and they will be judged according to their works. They cannot hope to escape with impunity. Though they have endeavoured to hide their evil deeds, yet they will follow after them to the judgment-bar, and will meet them there. The meaning, in this connection, seems to be, that there ought to be circumspection in judging of the qualifications of men for the office of the ministry. It ought not to be inferred from favourable appearances at once, or on slight acquaintance, that they are qualified for the office--for they may be of the number of those whose characters, now concealed or misunderstood, will be developed only on the final trial.

(b) "open beforehand" Gal 5:19

Likewise also the good works of some are manifest beforehand. The character of some men is clear, and accurately understood. There can be no doubt, from their works, that they are good men. We need not wait for the day of judgment to determine that, but may treat them here as good men, and introduce them to offices which only good men can fill. The idea here is, that their character may be so certain and undoubted that there need be no hesitation in setting them apart to the office of the ministry.

And they that are otherwise cannot be hid. That is, they cannot be ultimately concealed or misunderstood. There are arrangements in the Divine government for bringing out the character of every man so that it may be clearly understood. The expression here refers to good men. The idea is, that there are some good men whose character is known to all. Their deeds spread a glory around them, so that no one can mistake what they are. They correspond, in respect to the publicity of their character, with those mentioned in 1Timm 5:24, whose "sins are open beforehand" for the good deeds of the one are as manifest as the sins of the other. But there are those who are "otherwise." They are modest, retiring, unobtrusive, unknown. They may live in obscurity; may have slender means for doing good; may be constitutionally so diffident they never appear on the stage of public action. What they do is concealed from the world. These correspond in respect to publicity with those mentioned in 1Timm 5:24, "whose deeds follow after them." Yet, says the apostle, these cannot always be hid. There are arrangements for developing every man's character, and it will be ultimately known what he is. The connection here, seems to be this. As Timothy 1Timm 5:24 was to be on his guard in introducing men into the ministry, against those whose character for evil was not developed, but who might be concealing their plans and practicing secret sins, so he was to endeavour to search out the modest, the unobtrusive, and those who, though now unknown, were among the excellent of the earth, and bring them forward to a station of usefulness where their virtues might shine on the world.

Apart from the reference of this beautiful passage 1Timm 5:24,25 to the ministry it contains truth important to all.

(1.) The character of many wicked men is now clearly known. No one has any doubt of it. Their deeds have gone before them and are recorded in the Books that will be open at the judgment. They might even now be judged without the formality of appearing there, and the universe would acquiesce in the sentence of condemnation.

(2.) The character of many wicked men is concealed. They hide their plans. They are practicing secret iniquity. They do not mean that the world shall know what they are. More than half the real depravity of the world is thus concealed from human view; and in regard to more than half the race who are going up to the judgment there is an entire mistake as to their real character. If all the secret wickedness of the earth were disclosed, no one would have any doubt about the doctrine of human depravity.

(3.) There is a process steadily going forward for bringing out the real character of men, and showing what they are. This process consists, first, in the arrangements of Providence for developing their character here. Many a man who was supposed to be virtuous, is shown, by some sudden trial, to have been all along a villain at heart. Many a minister of the gospel, a lawyer, a physician, an officer in a bank, a merchant, whose character was supposed to stand fair, has been suffered to fall into open sin, that he might develope the long-cherished secret depravity of his soul. Secondly, the process will be completed on the final trial. Then nothing will be concealed. Every man will be seen as he is. All they whose characters were understood to be wicked here, will be seen then also to be wicked, and many who were supposed on earth to have a good character, will be seen there to have been hollow- hearted and base hypocrites.

(4.) Every man in the last day will be judged according to his real character. No one, however successful he may have been here, can hope to practise a deception on his final Judge.

(5.) There is a fitness and propriety in the fact that there will be a final judgment. Indeed, there must be such a judgment, in order that God may be just. The characters of men are not fully developed here. The process is not completed. Many are taken away before their schemes of iniquity are accomplished, and before their real characters are understood. If they were to live long enough on the earth, their characters would be ultimately developed here; but the Divine arrangement is, that man shall not live long here, and the development, therefore, must be in the future world.

(6.) The modest, the retiring, the humble, and those here unknown, will not be overlooked in the last great day. There is much good, as there is much evil in the world, that is now concealed. There are many plans of benevolence formed which they who formed them are not permitted to complete; many desires of benefiting others are cherished, which there are no means of gratifying; many a deed of kindness is performed which is not blazoned abroad to the world; and many a wish is entertained for the progress of virtue, the freedom of the enslaved, the relief of the oppressed, and the salvation of the world, which can find expression only in prayer. We are not to suppose, then, that all that is concealed and unknown in the world is evil.

(7.) There will be amazing developments in the last great day; and as it will then be seen in the revelations of the secret deeds of evil that human nature is corrupt, so it will be seen that there was much more good in the world than was commonly supposed. As a large portion of the wickedness of the earth is concealed, so, from the necessity of the case, it is true that no small portion of the goodness on earth is hidden. Wickedness conceals itself from shame, from a desire better to effect its purposes, from the dread of punishment; goodness, from its modesty, its retiring nature, and from the want of an opportunity of acting out its desires; but whatever may have been the cause of the concealment, in all cases all will be made known on the final trial--to the shame and confusion of the one class; to the joy and triumph of the other.

Our apostle here directs Timothy how to manage rightly that great and important duty of ministerial reproof: if aged persons, elders in age, do transgress, they must be rebuked, not magisterially, but fraternally, with humility and gentleness, according to their years; not with austerity and roughness. The elder men as fathers, the elder women as mothers, both with just deference and due respect: the younger also must not be treated with contempt, but with gentleness; The younger men as brethern, the younger women as sisters, both without pride and fierceness: and with all purity, shunning all levity and wantonness, and eschewing all that savoureth of immodesty or unchastity in thought, speech, look, or behaviour.

Learn hence, That although the ministers of God must not flatter or favour any persons, to the prejudice either of truth or holiness, yet must they put a difference between persons in their reproof; they must not deal with the aged as they deal with the younger, (when we speak reproof, we must also speak respect to the ancient spiritual fathers,) no more that natural children must behave themselves proudly against the ancient, and basely against the honourable.

Our apostle proceeds to give Timothy directions concerning widows, particularly those who were to be maintained by the church's charity, and to live upon it.

Note, 1. The persons who were to be relieved and supported by the church's charity: widows indeed; that is, such widows as were desolate, being deprived both of husband and maintenance at once; and having neither children, nor grand-children, nor near relations, in a capacity to relieve them; and they were also such as were resolved to continue in widowhood: these he required should be honoured, that is, have respect shown them, maintenance allowed them, employment provided for them, to visit the sick and poor, and give notice of their wants to the church, and to spend their time in the exercise of devotion, trusting in God: Continue in supplication and prayer night and day.

Note, 2. That such widows as had children and near relations, were to be taken care for, by them, and not by the church; Let them learn to shew piety at home, that is, relieve their own relations before they show kindness to strangers, or before the church be burdened with them; where the original word is very emphatical and significative. Let them exercise religion and godliness towards their own house; implying, that to extend our charity to our nearest relations is a duty in the first place, and to perform it with cheerfulness is an act of religion and godliness, and that it is in vain to pretend to religion, if we see a relation in want, and are able, but unwilling, to relieve them.

Note, 3. The character which St. Paul gave of some widows in his time: they lived in pleasure; with the censure which he passed upon them, namely, that they were dead whilst they lived; she that liveth in pleasure, that is, licentiously, sportingly, wantonly, profusely, to the dishonour of her husband's memory, and her own personal disgrace, she is dead in sin, dead to Christ and his holy religion, whilst she lives in the world; and so is not to be looked upon by the church as a vital member of it, much less to be maintained by the church's charity. This is what St. Paul thought needful to give Timothy in charge concerning widows, that so they might be found blameless, and without scandal to religion.

That is, "If any professing Christianity, and having ability, provides not for his own kindred, but especially for those of his own house, as parents or children, he liveth so contrary to the Christian faith, that in effect he denies it, and is worse than an infidel, who ordinarily take care of their parents, and make provision for their poor relations." The old heathens had this amongst them as an universal principle of nature, to honour the gods, and provide for their parents; affirming, that no man can do any thing more acceptable to the gods than by heaping favours upon their parents; and that nothing can be a greater evidence of atheism and impiety, than to neglect and despise them.

Learn hence, That it is most unnatural to be hardened against those to whom we stand engaged by near relation or natural bonds; the light of nature teaches infidels much better.

Our apostle had given directions concerning such widows as were to be maintained by the church's charity in the preceding verses; he speaks now of such widows as were to be admitted into the church's service, under the name of deaconesses, whose office it was to take care of the aged and impotent, to be stayed monitors of the younger women, to attend poor women in labour, and to assist at the baptism of the female sex.

St. Paul advises, that none be admitted under threescore years of age, and none that was divorced from one husband, and married another: Let not a widow be taken into the number, that is, of church widows or deaconesses, under threescore years old, having been the wife of one man only.

Next, St. Paul lays down the general and particular qualifications of such widows as should be elected into the church's service; the general qualification is fruitfulness in good works: If she have diligently followed every good work.

Where note, It is not her age alone, nor her poverty alone, but her Christian behaviour before all, that gave her a right to the church's service and maintenance.

The particular qualifications follow: if she has brought up children religiously, if she hath lodged strangers or christian travellers hospitably, if she has condescended to the meanest offices, not disdaining to wash the very feet of poor Christians in their journeyings; if according to her ability she has done all the good she possibly could, though much short of what she desired.

Note here, That in those hot countries persons travelled on foot, and without shoes, wearing only sandals, and having few or no inns for entertainment, or but little money to defray travelling charges, it was a very great work of pious charity to entertain Christian strangers, to receive and lodge them in their houses, to wash and cool, refresh and cleanse their feet, and to administer to their necessities; such widows as are thus qualified he directs may be taken into the church's service, and partake of her maintenance.

Next he tells him what sort of widows he would have him refuse and reject, and by no means admit into the number of deaconesses, or the church's servants; namely, the younger widows, who were not past child-bearing; and therefore waxing wanton against Christ, would marry; that is, growing weary of the church's service, and despairing of marriage in the church, would revolt from the faith, and marry some infidel out of the church.

Having damnation; that is, committing a sin worthy of damnation, and bringing themselves into a damnable condition. Because they renounced their first faith, which they made profession of when they were baptized, turning apostates to please their infidel husbands, which the apostle calls a turning after Satan, verse 15, to the great scandal of Christianity.

Observe next, Our apostle shows that such young widows are usually idle, wandering about from house to house, prying into and tattling about other folks' matters; to avoid all which he advises the young women, and particularly the younger widows, to marry and serve God in a conjugal relation, bearing and bringing up their children, guiding their families, and giving no occasion to the enemies of religion to reproach either it or themselves.

From all which we may note, That celibacy, or a single life, is no such state of holiness and perfection as the church of Rome would persuade us: we see here it has its temptations and snares, and those not a few nor small; and that our apostle in some cases, and to some persons, recommends a married life before it.

Observe lastly, For a close of his discourse concerning widows, he advises, that if any Christian have any helpless widow of his own family, or amongst his relations, that he relieve and maintain her, if he be able, and not cast her upon the charity of the church, lest there be not a sufficiency to supply the wants of such as are widows indeed, aged and helpless; for any to eat the poor's bread, who are not poor, and to whom it does not belong, is robbery.

Our apostle proceeds next to give Timothy directions concerning elders; not old men in years, but elders in office, such as were employed in the governing of the church, and over and above that service, laboured even unto weariness in preaching of the word, and expounding the Christian doctrine, requiring that double honour be given unto such.

Note here, 1. The elders' work and duty declared; to rule well: wisely to preside over, and discreetly to govern, the church of Christ; also to labour in the word and doctrine; to take pains in preaching the gospel upon all occasions: those that are advanced to the highest eminency in the church will not think themselves above this part of their duty.

Note, 2. The honour and respect challenged on their behalf: double honour is their due, namely, an honour of reverence, and an honour of maintenance, and a double measure of either; some think it an allusion to the first born, who was the priest of the family, and had a double portion amongst his brethren; the Levites succeeded them, and the ministers of the gospel these; who, when laborious in governing and teaching the church of Christ, deserve more honour and better maintenence than the unkind world is willing to confer upon them; who, instead of double honour, sometimes deny them civil respect.

Note, 3. In that the apostle styles the ministers' maintenance is not to be esteemed in the nature of alms, but of a tribute paid by an inferior to a superior; neither is our maintenance mercenary wages, but such as ought to be given as a testimony of honour, as well as in the nature of a reward. As then they are worthy of, let them never fail to receive, double honour, who rule well, and also labour in the word and doctrine.

These words evidently show, that by honour, in the former verse, is to be understood maintenance; a place is here cited where the law of Moses forbade the muzzling of the ox that treadeth out the corn, Deut 25:4 but allowed him feeding all the time of working, in like manner, the labour of the church's guides gives them a right to the church's maintenance and honour; but such as do not labour have a right to neither.

Here our apostle directs Timothy how to proceed in church censures against open offenders: which plainly shows, that there was a right of judging and censuring offenders in Timothy, by virtue of his office.

First then he begins to acquaint him with his duty in censuring an elder, and advises him never to admit an accusation against such, without the attestation of two or three witnesses: because,

1. It is the interest of the church of Christ, that the reputation of its ministers be supported.

2. Because prejudiced persons will be ready to accuse without reason.

Conscientious ministers shall never want accusers, if false accusers can but find judges that are willing to believe them: therefore against an elder receive not an accusation, but before two or three witnesses:

Next he advises him, when there is a just and sufficient cause for censuring an elder, to do it publicly. Then that sin, that is, such elders as sin, and are convicted of it, and so become scandalous by it, rebuke before all the church, before all the clergy as in a synod, putting them to public shame, that others may fear to sin, seeing thee to punish so publicly and impartially.

Lastly, he concludes his advice with a very solemn charge to Timothy, before God and Christ and the glorious angels, to observe these rules of justice in ecclesiastical judicature, without preferring one man before another, doing nothing by a partial respect of persons.

Learn hence, That so heinous is the sin of unjust and unrighteous judging, especially in ecclesiastical persons, and of such fatal mischief to the church, that all imaginable care and caution ought to be taken to prevent both the sin and the danger of it. I charge thee before God, and the Lord Jesus Christ, that thou observe these things.

A twofold sense and interpretation is given of these words.

1. With reference to ordination, and so they are a caution to the governors of the church to admit none into the sacred function hastily, rashly, without due examination and sufficient trial; to which are added words of great terror, Neither be partaker of other men's sins; which ought to make a mighty impression on the minds of those in whom the power of ordinations is lodged, since the words do plainly import, that such as do ordain any rashly, entitle themselves to all the scandal they give, and are partakers of their guilt.

Note here, 1. The nature of the office the ministers of Christ are ordained to: to rule and labour in the word and doctrine.

Note, 2. An authority in Timothy to admit persons into this office, by laying on of hands.

Note, 3. The great care and caution, the heedfulness and circumspection, necessary in admitting persons to this holy function. Lay hands suddenly on no man. The welfare of the church, the honour of religion, the salvation of men's souls, depend much, very much upon those who are admitted into holy orders.

The second interpretation given of these words is, that Timothy is here directed how to carry himself in censuring and absolving of penitents: as if St. Paul had said, "When thou hast justly censured an offender, be not too hasty in absolving of him, (for this also was done by imposition of hands,) until some trial be made of his reformation, lest by so doing thou becomest guilty of his future faults: but keep thyself pure from all sin, whose office it is to censure and reprove sin in others." In both these senses have these words been understood, Lay hands suddenly on no man; keep thyself pure.

Note here, 1. There is a lawful use of wine to support nature, not to clog it; to cure infirmities, not to cause them: drink it Timothy might medically, and no doubt for cheerfulness and alacrity, that the body might be more fit and expedite for duty: Use a little wine for thy stomach's sake.

Note, 2. That our meat and drink should be fitted for the preservation of health, rather than for the gratification of our appetite; the former is Christian duty, the latter is brutish sensuality.

Note, 3. That the apostles, who had the gift of healing, could not make use of it when and upon whom they pleased; no, not upon themselves, but must help their own infirmities, in and by the use of ordinary means. Thus Timothy here, drink no longer water alone, but use a little wine with it for thy stomach's sake, and thine often infirmities thence proceeding.

St. Paul had just before exhorted Timothy to keep himself pure from other men's sins, whether candidates or penitents: here comes in subsequent advice, in order thereunto: as if our apostle had said, "Timothy, if thou beest diligent to observe, and not over hasty either in ordaining candidates, or absolving penitents, thou mayest in some measure perceive who are worthy, and who are unworthy. If thou layest thine hands upon those who are actually faulty, thou partakest with them, by being an occasion of their sinning; but if thou canst not discover their faultiness beforehand, though they afterwards prove wicked, it is not thy fault; God will at length detect them, yea, they will discover themselves; and when their faults are manifest, deal with them according to the discipline of the church."

Learn hence, 1. That how much soever sinners attempt the hiding, yet they cnnot actually hide themselves, or their sinnings, from God's sight and knowledge. They cannot be hid, says St. Paul, though men labour much to hide them.

Oh! sinner, there is no way to hide thyself from God: thou mayest by repentance hide thyself in God, in the love, in the favour, in the mercy of God, but from God thou canst not be hid. As the saints' good works are open and manifest in the sight and to the view of God, so they that are otherwise cannot be hid from him who is every where? Or what thing can be our covering from him, in whose sight all things are open? Lord! what will it avail to hide ourselves from men, when we lie open and manifest to the eye of God? They that are otherwise cannot be hid.