1 Timothy Chapter 5

Guidelines for Reproof

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

Honoring Widows
(Ruth 1:1-5)

3Honour widows that are widows indeed. 4But 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. 5Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. 6But she that liveth in pleasure is dead while she liveth. 7And these things give in charge, that they may be blameless. 8But 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.

9Let not a widow be taken into the number under threescore years old, having been the wife of one man, 10Well 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. 11But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; 12Having damnation, because they have cast off their first faith. 13And 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. 14I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. 15For some are already turned aside after Satan. 16If 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.

Honoring Elders

17Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. 18For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward. 19Against an elder receive not an accusation, but before two or three witnesses. 20Them that sin rebuke before all, that others also may fear.

A Charge to Timothy

21I 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. 22Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.

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

24Some men's sins are open beforehand, going before to judgment; and some men they follow after. 25Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.

King James Bible

Text courtesy of BibleProtector.com.

Reproof and Respect

1 Don’t rebuke an older man, but exhort him as a father; the younger men as brothers; 2 the elder women as mothers; the younger as sisters, in all purity.

Honoring True Widows
(Ruth 1:1–5)

3 Honor widows who are widows indeed. 4 But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God. 5 Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. 6 But she who gives herself to pleasure is dead while she lives. 7 Also command these things, that they may be without reproach. 8 But if anyone doesn’t provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever.

9 Let no one be enrolled as a widow under sixty years old, having been the wife of one man, 10 being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints’ feet, if she has relieved the afflicted, and if she has diligently followed every good work. 11 But refuse younger widows, for when they have grown wanton against Christ, they desire to marry; 12 having condemnation, because they have rejected their first pledge. 13 Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. 14 I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for insulting. 15 For already some have turned aside after Satan. 16 If any man or woman who believes has widows, let them relieve them, and don’t let the assembly be burdened; that it might relieve those who are widows indeed.

Honoring Elders

17 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 18 For the Scripture says, “You shall not muzzle the ox when it treads out the grain.” And, “The laborer is worthy of his wages.” 19 Don’t receive an accusation against an elder, except at the word of two or three witnesses. 20 Those who sin, reprove in the sight of all, that the rest also may be in fear.

A Charge to Timothy

21 I command you in the sight of God, and Christ Jesus, and the chosen angels, that you observe these things without prejudice, doing nothing by partiality. 22 Lay hands hastily on no one, neither be a participant in other men’s sins. Keep yourself pure.

23 Be no longer a drinker of water only, but use a little wine for your stomach’s sake and your frequent infirmities.

24 Some men’s sins are evident, preceding them to judgment, and some also follow later. 25 In the same way also there are good works that are obvious, and those that are otherwise can’t be hidden.

Reproof and Respect

1 Do not rebuke an older man, but appeal to him as to a father.

Treat younger men as brothers, 2 older women as mothers, and younger women as sisters, with absolute purity.

Honoring True Widows
(Ruth 1:1–5)

3 Honor the widows who are truly widows. 4 But if a widow has children or grandchildren, they must first learn to show godliness to their own family and repay their parents, for this is pleasing in the sight of God.

5 The widow who is truly in need and left all alone puts her hope in God and continues night and day in her petitions and prayers. 6 But she who lives for pleasure is dead even while she is still alive.

7 Give these instructions to the believers, so that they will be above reproach. 8 If anyone does not provide for his own, and especially his own household, he has denied the faith and is worse than an unbeliever.

9 A widow should be enrolled if she is at least sixty years old, the wife of one man, 10 and well known for good deeds such as bringing up children, entertaining strangers, washing the feet of the saints, imparting relief to the afflicted, and devoting herself to every good work.

11 But refuse to enroll younger widows. For when their passions draw them away from Christ, they will want to marry, 12 and thus will incur judgment because they are setting aside their first faith. 13 At the same time they will also learn to be idle, going from house to house and being not only idle, but also gossips and busybodies, discussing things they should not mention.

14 So I advise the younger widows to marry, have children, and manage their households, denying the adversary occasion for slander. 15 For some have already turned aside to follow Satan.

16 If any believing woman has dependent widows, she must assist them and not allow the church to be burdened, so that it can help the widows who are truly in need.

Honoring Elders

17 Elders who lead effectively are worthy of double honor, especially those who work hard at preaching and teaching. 18 For the Scripture says, “Do not muzzle an ox while it is treading out the grain,” a and, “The worker is worthy of his wages.” b

19 Do not entertain an accusation against an elder, except on the testimony of two or three witnesses. 20 But those who persist in sin should be rebuked in front of everyone, so that the others will stand in fear of sin.

A Charge to Timothy

21 I solemnly charge you before God and Christ Jesus and the elect angels to maintain these principles without bias, and to do nothing out of partiality.

22 Do not be too quick in the laying on of hands and thereby share in the sins of others. Keep yourself pure.

23 Stop drinking only water and use a little wine instead, because of your stomach and your frequent ailments.

24 The sins of some men are obvious, going ahead of them to judgment; but the sins of others do not surface until later. 25 In the same way, good deeds are obvious, and even the ones that are inconspicuous cannot remain hidden.

Footnotes:

18 a Deuteronomy 25:4
18 b Luke 10:7; see also Leviticus 19:13 and Deuteronomy 24:14–15.

Guidelines for Reproof

1An aged person thou mayest not rebuke, but be entreating as a father; younger persons as brethren; 2aged women as mothers, younger ones as sisters -- in all purity;

Honoring Widows
(Ruth 1:1-5)

3honour widows who are really widows; 4and if any widow have children or grandchildren, let them learn first to their own house to show piety, and to give back a recompense to the parents, for this is right and acceptable before God. 5And she who is really a widow and desolate, hath hoped upon God, and doth remain in the supplications and in the prayers night and day, 6and she who is given to luxury, living -- hath died; 7and these things charge, that they may be blameless; 8and if any one for his own -- and especially for those of the household -- doth not provide, the faith he hath denied, and than an unbeliever he is worse.

9A widow -- let her not be enrolled under sixty years of age, having been a wife of one husband, 10in good works being testified to: if she brought up children, if she entertained strangers, if saints' feet she washed, if those in tribulation she relieved, if every good work she followed after; 11and younger widows be refusing, for when they may revel against the Christ, they wish to marry, 12having judgment, because the first faith they did cast away, 13and at the same time also, they learn to be idle, going about the houses; and not only idle, but also tattlers and busybodies, speaking the things they ought not; 14I wish, therefore, younger ones to marry, to bear children, to be mistress of the house, to give no occasion to the opposer to reviling; 15for already certain did turn aside after the Adversary. 16If any believing man or believing woman have widows, let them relieve them, and let not the assembly be burdened, that those really widows it may relieve.

Honoring Elders

17The well-leading elders of double honour let them be counted worthy, especially those labouring in word and teaching, 18for the Writing saith, 'An ox treading out thou shalt not muzzle,' and 'Worthy is the workman of his reward.' 19Against an elder an accusation receive not, except upon two or three witnesses. 20Those sinning, reprove before all, that the others also may have fear;

A Charge to Timothy

21I testify fully, before God and the Lord Jesus Christ, and the choice messengers, that these things thou mayest keep, without forejudging, doing nothing by partiality. 22Be laying hands quickly on no one, nor be having fellowship with sins of others; be keeping thyself pure;

23no longer be drinking water, but a little wine be using, because of thy stomach and of thine often infirmities;

24of certain men the sins are manifest beforehand, leading before to judgment, and certain also they follow after; 25in like manner also the right works are manifest beforehand, and those that are otherwise are not able to be hid.

Instructions on How to Treat Others in the Church

¹ Don’t rebuke an older man harshly, but instead encourage him as you would a father. Treat younger men as brothers, ² older women as mothers, and younger women as sisters—with absolute purity.

Instructions About Caring for Widows

³ Take care of the widows who are truly in need. ⁴ But if a widow has children or grandchildren, they should first learn to show godliness to their own family and repay their parents and grandparents, for this is pleasing in the sight of God. ⁵ The widow who is truly alone, left without family, has placed her hope in God and continues night and day in prayer and supplication. ⁶ But the widow who lives for pleasure is dead even while she lives. ⁷ Give these instructions, so that no one may be open to blame.

⁸ If anyone does not provide for his own family, especially for his immediate household, he has denied the faith and is worse than an unbeliever. ⁹ No widow should be enrolled for support unless she is over sixty years old, has been faithful to her husband, ¹⁰ and is well known for her good deeds—such as raising children, showing hospitality, washing the feet of the saints, helping those in distress, and devoting herself to all kinds of good works.

¹¹ But refuse to enroll younger widows, for when their passions draw them away from Christ, they want to remarry, ¹² thus bringing judgment upon themselves for breaking their first pledge. ¹³ Besides, they learn to be idle, going from house to house as gossips and busybodies, saying things they shouldn’t. ¹⁴ So I encourage younger widows to marry, have children, manage their homes, and not give the enemy any opportunity to slander. ¹⁵ Some have already turned away to follow Satan.

¹⁶ If any believing woman has widows in her family, she should care for them and not let the church be burdened, so that the church can support those who are truly in need.

Instructions for Church Elders

¹⁷ Elders who lead well are worthy of double honor, especially those whose work is preaching and teaching. ¹⁸ For Scripture says, “Do not muzzle an ox while it is treading out the grain,” and “The worker deserves his wages.”

¹⁹ Do not entertain an accusation against an elder unless it is brought by two or three witnesses. ²⁰ But those elders who are sinning you are to reprove before everyone, so that the others may take warning.

²¹ I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality and to do nothing out of favoritism.

Final Instructions to Timothy

²² Do not be quick to lay hands on anyone, and do not share in the sins of others. Keep yourself pure. ²³ Stop drinking only water, and use a little wine because of your stomach and your frequent illnesses.

²⁴ The sins of some are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them. ²⁵ In the same way, good deeds are obvious, and even those that are not cannot remain hidden forever.

Footnotes:

1.“Encourage him as you would a father” (verse 1) speaks to the tone of correction Paul expects. The Greek word parakaleō implies coming alongside someone in a supportive and loving manner, rather than harshly rebuking them.

2.“Truly in need” (verse 3) refers to widows who are genuinely left without family or means of support. In the Greek, ontos means “really” or “truly,” signifying that these women have no other safety net and the church must step in.

3.“Placed her hope in God” (verse 5) refers to widows who are dependent on God for their sustenance and are dedicated to prayer. This reflects the early church’s view of spiritual dependence being vital to those in need.

4.“Double honor” (verse 17) refers to both respect and financial support for elders. The Greek word timē means honor but also encompasses material compensation, especially for those engaged in teaching and preaching.

5.“Do not muzzle an ox” (verse 18) is a reference to Deuteronomy 25:4. Paul uses this analogy to argue that just as the ox should be allowed to eat while working, so too should the elder be compensated for his labor.

6.“Lay hands on anyone” (verse 22) refers to appointing someone to leadership within the church. Paul urges Timothy to avoid doing this hastily to ensure the person is spiritually mature and ready for the role.

7.“A little wine” (verse 23) was commonly used in the ancient world for medicinal purposes. Paul advises Timothy to use it for his frequent illnesses, reflecting a practical concern for his health amidst his demanding ministry role.

The F.O.G Commentary:

1What is the meaning of 1 Timothy 5?

1.1Introduction to 1 Timothy 5

1.2Context of 1 Timothy 5

1.3Ancient Key Word Study

1.4Compare & Contrast

1.51 Timothy 5 Unique Insights

1.61 Timothy 5 Connections to Yeshua

1.71 Timothy 5 Scriptural Echoes

1.81 Timothy 5 Devotional

1.9Did You Know

What is the meaning of 1 Timothy 5?

Introduction to 1 Timothy 5

1 Timothy 5 stands as a pivotal chapter in Paul’s pastoral epistles, offering essential guidance for maintaining order and honor within the community of believers. This chapter provides detailed instructions about caring for various groups within the early church, particularly widows, elders, and the responsibilities of the community toward each other. The apostle’s careful attention to these matters reveals the early church’s commitment to social justice and proper governance, while also highlighting the sacred duty of caring for those in need.

The significance of this chapter lies in its practical wisdom for church leadership and its profound theological implications for community life. It demonstrates how the gospel transforms social relationships and establishes new patterns of mutual care and responsibility among believers. These teachings remain remarkably relevant today, offering timeless principles for church organization and interpersonal relationships.

Context of 1 Timothy 5

This chapter exists within Paul’s first letter to Timothy, his trusted protégé who was overseeing the church in Ephesus. The immediate context shows Paul addressing various challenges facing this young church leader, including false teaching, proper worship conduct, and leadership qualifications. Chapter 5 specifically focuses on pastoral care and church order, building upon the foundation laid in previous chapters about sound doctrine and godly leadership.

Within the broader biblical narrative, this chapter connects to the Old Testament’s emphasis on caring for widows and the vulnerable, as seen in passages like Exodus 22:22 and Deuteronomy 24:19-21. It also reflects the early church’s development of organizational structures and support systems, as glimpsed in Acts 6:1-7.

Moreover, this chapter bridges the gap between the old covenant’s social provisions and the new covenant’s community life. It demonstrates how Messianic faith transforms traditional social structures while maintaining continuity with God’s eternal principles of justice and compassion. The instructions here helped shape the early church’s understanding of communal responsibility and leadership accountability.

Ancient Key Word Study

πρεσβυτέρῳ (presbyterō) – “elder” (v.1): Beyond its literal meaning of “older person,” this term carried significant weight in both Jewish and Greco-Roman contexts. In the church, it designated both age-based respect and official leadership position, reflecting the synthesis of Jewish synagogue leadership patterns with new covenant structures.
χήρας (chēras) – “widows” (v.3): This term encompasses more than just marital status. In ancient society, it often indicated vulnerable women without male protection or support. The repeated use of “truly” (ὄντως) with this word emphasizes genuine need versus social status.
εὐσεβεῖν (eusebein) – “to show piety” (v.4): This verb, related to godliness, specifically refers to practical expressions of reverence toward family. It connects to the Fifth Commandment and was highly valued in both Jewish and Greco-Roman society.
προνοεῖ (pronoei) – “provides” (v.8): This compound word combines “before” (pro) with “think” (noeo), suggesting thoughtful forethought in care for others. Its use in secular Greek often referred to divine providence, giving it theological weight.
καταλεγέσθω (katalegesthō) – “be enrolled” (v.9): A technical term from administrative contexts, suggesting formal registration. Its use here indicates organized church support systems for widows, reflecting institutional development.
καταστρηνιάσωσιν (katastrēniasōsin) – “grow wanton” (v.11): A rare compound word meaning to be led by sensual desires against someone. The prefix “kata” intensifies the base word “strēniaō,” indicating strong desires that work against spiritual commitment.
διπλῆς (diplēs) – “double” (v.17): While literally meaning “twofold,” this term in ancient contexts often indicated special honor or abundance rather than mathematical precision. Its use here suggests appropriate recognition and support for faithful leadership.
οἶνῳ (oinō) – “wine” (v.23): Beyond its literal meaning, this term’s use in medical contexts shows Paul’s pastoral concern for Timothy’s physical well-being while maintaining the letter’s spiritual focus.
πρόδηλοι (prodēloi) – “evident beforehand” (v.24): A compound word meaning “clearly visible before,” used in legal contexts for obvious facts. Here it refers to the visible nature of both sin and good works in leadership evaluation.

Compare & Contrast

The instruction about rebuking elders (v.1) uses “μὴ ἐπιπλήξῃς” (do not rebuke sharply) rather than the simpler “μὴ ἐλέγξῃς” (do not reprove), emphasizing the importance of maintaining respect while addressing issues with older members.
In discussing widow care (v.3), Paul employs “τίμα” (honor) rather than just “βοήθει” (help), connecting material support with spiritual respect and elevating the church’s responsibility beyond mere charity.
The description of younger widows (v.11) uses “καταστρηνιάσωσιν” rather than simpler terms for desire, emphasizing the intensity of passions that might lead away from Christ.
The instruction about drinking wine (v.23) uses “ὀλίγῳ” (a little) with specific medical purpose rather than general permission, carefully balancing physical need with spiritual wisdom.
The discussion of sin (v.24) employs “πρόδηλοι” (evident beforehand) rather than just “φανεροί” (manifest), emphasizing the importance of careful discernment in leadership selection.

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1 Timothy 5 Unique Insights

The chapter’s organization of widow care reflects both Jewish synagogue practices and Roman collegia (voluntary associations) systems, while introducing distinctly Messianic innovations. The age requirement of sixty years matched Roman practice for public support, but the spiritual qualifications were uniquely Christian.

Early church fathers like Chrysostom noted how this chapter established a proto-monastic order of widows, serving as a model for later development of consecrated life in the church. The specific requirements for enrolled widows parallel those for overseers in chapter 3, suggesting a formal ministerial role.

The Talmudic tractate Ketubot provides interesting parallels regarding community support for widows, though Paul’s instructions create a new synthesis of Jewish care traditions with Messianic community structures. The Dead Sea Scrolls community similarly had detailed provisions for caring for vulnerable members, though with different theological foundations.

Archaeological evidence from first-century Ephesus reveals the presence of wealthy patronesses in various religious cults, providing context for Paul’s concern about younger widows and their potential return to non-Christian practices. The instruction about “double honor” for elders reflects Greco-Roman patronage systems while transforming them through gospel principles.

The medical advice about wine use gains significance against the background of Ephesus’s water quality problems, documented in contemporary sources. This shows Paul’s practical wisdom integrated with spiritual oversight.

1 Timothy 5 Connections to Yeshua

The Messiah’s teachings about caring for widows and honoring parents (Mark 7:9-13) form the foundation for Paul’s instructions. Yeshua’s critique of those who neglected family obligations while claiming spiritual devotion directly influences Paul’s strong words about providing for relatives.

The chapter’s emphasis on proper treatment of church leaders reflects Yeshua’s teachings about servant leadership and proper authority (Matthew 20:25-28). The balance between honor and accountability mirrors His own approach to leadership development.

1 Timothy 5 Scriptural Echoes

The commands about widow care echo יהוה’s heart expressed in Exodus 22:22-24 and Deuteronomy 10:18. The emphasis on family care reflects the Fifth Commandment’s principles (Exodus 20:12).

The instructions about handling accusations against elders connect to Deuteronomic legal principles requiring multiple witnesses (Deuteronomy 19:15). The concept of “double honor” for leaders recalls the double portion for firstborn sons (Deuteronomy 21:17).

1 Timothy 5 Devotional

This chapter challenges us to examine our practical expression of faith through care for others, particularly family members and church leaders. How do we honor those older than us while maintaining truth? How do we ensure our church’s care systems reflect both justice and mercy?

The instructions about family care remind us that faith begins at home. Are we meeting our responsibilities to family members, especially those in need? This chapter calls us to practical godliness that matches our profession of faith.

The teachings about church leadership remind us to pray for our leaders while holding them accountable with grace. How can we better support those who labor in teaching and preaching while maintaining appropriate standards?

Did You Know

The age requirement of sixty for enrolled widows matched Roman customs for public support, showing how early church practices often adapted existing social structures while transforming their meaning.
Archaeological evidence from Ephesus shows numerous wealthy female patrons of pagan temples, providing context for Paul’s concerns about younger widows potentially abandoning their faith commitment.
The term “double honor” (διπλῆς τιμῆς) used for elders has been found in ancient payroll records, suggesting both respect and material support were intended.
The medical advice about wine reflects ancient medical practices – Hippocrates recommended wine for stomach ailments similar to what Paul mentions.
The enrollment of widows parallels both Jewish synagogue practices and Roman “alimenta” systems for supporting the needy, though with distinct Christian qualifications.
The phrase “laying on of hands” in ordination contexts appears in both Jewish rabbinical documents and early Christian texts, showing continuity of leadership transmission practices.
Ephesus had documented water quality issues in the first century, making Paul’s medical advice about wine particularly relevant to local conditions.
The requirement for widows to have “brought up children” could include adopted or orphaned children, reflecting early Christian emphasis on caring for abandoned children.
The warning about sins being evident connects to ancient legal terminology about preliminary evidence in court proceedings.
The reference to “accusations against an elder” reflects formal church disciplinary procedures already developing in the first century.

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