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.
3 Honor widows who are widows indeed.
4 But if any widow has children or grandchildren, let them learn first to show piety toward 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 away 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.
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.
21 I command you in the sight of God, and the Lord Jesus Christ, and the chosen angels, that you observe these things without prejudice, doing nothing by partiality.
22 Lay hands hastily on no one. Don’t be a participant in other people’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.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to Timothy · on 1 Timothy 5:1–2Is he now speaking of the order? I think not, but of any elderly man. What then if he should need correction? Do not rebuke him, but address him as you would a father offending. … Rebuke is in its own nature offensive, particularly when it is addressed to an old man, and when it proceeds from a young man too, there is a threefold show of forwardness. By the manner and the mildness of it, therefore, he would soften it. For it is possible to reprove without offense, if one will only make a point of this: it requires great discretion, but it may be done. … "The younger men as brethren." Why does he recommend this too here? With a view to the high spirit natural to young men, whence it is proper to soften reproof to them also with moderation.
Is he now speaking of the order? I think not, but of any elderly man. What then if he should need correction? Do not rebuke him, but address him as you would a father offending. … Rebuke is in its own nature offensive, particularly when it is addressed to an old man, and when it proceeds from a young man too, there is a threefold show of forwardness. By the manner and the mildness of it, therefore, he would soften it. For it is possible to reprove without offense, if one will only make a point of this: it requires great discretion, but it may be done. … "The younger men as brethren." Why does he recommend this too here? With a view to the high spirit natural to young men, whence it is proper to soften reproof to them also with moderation.
John Chrysostom, Homilies on the First Epistle to Timothy, Homily 13; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to Timothy · on 1 Timothy 5:3–5Such widows he justly bids us honor, or rather support. For they need support, being left desolate, and having no husband to stand up for them. Their state appears to the multitude despicable and inauspicious. Therefore he wishes them to receive the greater honor from the Priest, and the more so, because they are worthy of it. … "to requite their parents." How? For bringing them up and educating them. As if he should say, Thou hast received from them great care. They are departed. Thou canst not requite them. For thou didst not bring them forth, nor nourish them. Requite them in their descendants, repay the debt through the children. … she is most truly a widow, who has lost not only the consolation of a husband, but that arising from children, yet she has God in the place of all. She is not the worse for not having children, but He fills up her need with consolation, in that she is without children.
Such widows he justly bids us honor, or rather support. For they need support, being left desolate, and having no husband to stand up for them. Their state appears to the multitude despicable and inauspicious. Therefore he wishes them to receive the greater honor from the Priest, and the more so, because they are worthy of it. … "to requite their parents." How? For bringing them up and educating them. As if he should say, Thou hast received from them great care. They are departed. Thou canst not requite them. For thou didst not bring them forth, nor nourish them. Requite them in their descendants, repay the debt through the children. … she is most truly a widow, who has lost not only the consolation of a husband, but that arising from children, yet she has God in the place of all. She is not the worse for not having children, but He fills up her need with consolation, in that she is without children.
John Chrysostom, Homilies on the First Epistle to Timothy, Homily 13; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to Timothy · on 1 Timothy 5:8The provision of which he speaks is universal, and relates to the soul as well as the body, since both are to be provided for. … "If any provide not for his own, and especially for those of his own house," that is, those who are nearly related to him, "he is worse than an infidel." … For if a man deserts those who are united by ties of kindred and affinity, how shall he be affectionate towards others? … It was the design of God, in uniting us by the ties of kindred, to afford us many opportunities of doing good to one another. When therefore thou neglectest a duty which infidels perform, hast thou not denied the faith? For it is not faith merely to profess belief, but to do works worthy of faith.
The provision of which he speaks is universal, and relates to the soul as well as the body, since both are to be provided for. … "If any provide not for his own, and especially for those of his own house," that is, those who are nearly related to him, "he is worse than an infidel." … For if a man deserts those who are united by ties of kindred and affinity, how shall he be affectionate towards others? … It was the design of God, in uniting us by the ties of kindred, to afford us many opportunities of doing good to one another. When therefore thou neglectest a duty which infidels perform, hast thou not denied the faith? For it is not faith merely to profess belief, but to do works worthy of faith.
John Chrysostom, Homilies on the First Epistle to Timothy, Homily 14; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to Timothy · on 1 Timothy 5:23But why did not Paul restore strength to his stomach? Not because he could not--for he whose garment had raised the dead was clearly able to do this too,--but because he had a design of importance in withholding such aid. What then was his purpose? That even now, if we see great and virtuous men afflicted with infirmities, we may not be offended … others may not be offended, but may learn that they who performed such excellent actions were men of the same nature as themselves. In other respects also Timothy seems to have been subject to disease, which is implied by that expression, "Thy often infirmities," as well of other parts as of the stomach. He does not however allow him to indulge freely in wine, but as much as was for health and not for luxury.
But why did not Paul restore strength to his stomach? Not because he could not--for he whose garment had raised the dead was clearly able to do this too,--but because he had a design of importance in withholding such aid. What then was his purpose? That even now, if we see great and virtuous men afflicted with infirmities, we may not be offended … others may not be offended, but may learn that they who performed such excellent actions were men of the same nature as themselves. In other respects also Timothy seems to have been subject to disease, which is implied by that expression, "Thy often infirmities," as well of other parts as of the stomach. He does not however allow him to indulge freely in wine, but as much as was for health and not for luxury.
John Chrysostom, Homilies on the First Epistle to Timothy, Homily 16; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Timothy 5:23What is said amounts to this, that Timothy should accustom himself to drink a little wine, for the sake of preserving his health; for he does not absolutely forbid him to "drink water," but to use it as his ordinary beverage … Now it is evident that Timothy was not only frugal, but even austere, in his mode of living; so much so as even not to take care of his health; and it is certain that this was done, neither through ambition nor through superstition. … At the same time a general rule is laid down, that, while we ought to be temperate in eating and drinking, every person should attend to his own health, not for the sake of prolonging life, but that, as long as he lives, he may serve God, and be of use to his neighbors.
What is said amounts to this, that Timothy should accustom himself to drink a little wine, for the sake of preserving his health; for he does not absolutely forbid him to "drink water," but to use it as his ordinary beverage … Now it is evident that Timothy was not only frugal, but even austere, in his mode of living; so much so as even not to take care of his health; and it is certain that this was done, neither through ambition nor through superstition. … At the same time a general rule is laid down, that, while we ought to be temperate in eating and drinking, every person should attend to his own health, not for the sake of prolonging life, but that, as long as he lives, he may serve God, and be of use to his neighbors.
John Calvin, Commentaries, on 5:22–25; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Timothy 5:4If any widow have children or nephews, that is grandchildren or near relations, let them maintain them, and let not the church be burdened. … This is called showing piety at home (Ti1 5:4), 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.
If any widow have children or nephews, that is grandchildren or near relations, let them maintain them, and let not the church be burdened. … This is called showing piety at home (Ti1 5:4), 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.
Matthew Henry, Commentary on the Whole Bible, on 5:3–16; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Timothy 5:17–18Let 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. … 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 (Mat 10:10), and there is all the reason in the world that he should have it. … 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.
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. … 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 (Mat 10:10), and there is all the reason in the world that he should have it. … 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.
Matthew Henry, Commentary on the Whole Bible, on 5:17–25; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Timothy 5:19Be 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.
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.
Adam Clarke, Commentary on the Holy Bible, on 5:19; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
1 Timothy 5
1 Timothy 5:1–23, World English Bible
1 Timothy 5 in the Bible · Told in the Story: Chapter 35, Timothy and Titus
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to Timothy · on 1 Timothy 5:1–2Is he now speaking of the order? I think not, but of any elderly man. What then if he should need correction? Do not rebuke him, but address him as you would a father offending. … Rebuke is in its own nature offensive, particularly when it is addressed to an old man, and when it proceeds from a young man too, there is a threefold show of forwardness. By the manner and the mildness of it, therefore, he would soften it. For it is possible to reprove without offense, if one will only make a point of this: it requires great discretion, but it may be done. … "The younger men as brethren." Why does he recommend this too here? With a view to the high spirit natural to young men, whence it is proper to soften reproof to them also with moderation.
John Chrysostom, Homilies on the First Epistle to Timothy, Homily 13; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to Timothy · on 1 Timothy 5:3–5Such widows he justly bids us honor, or rather support. For they need support, being left desolate, and having no husband to stand up for them. Their state appears to the multitude despicable and inauspicious. Therefore he wishes them to receive the greater honor from the Priest, and the more so, because they are worthy of it. … "to requite their parents." How? For bringing them up and educating them. As if he should say, Thou hast received from them great care. They are departed. Thou canst not requite them. For thou didst not bring them forth, nor nourish them. Requite them in their descendants, repay the debt through the children. … she is most truly a widow, who has lost not only the consolation of a husband, but that arising from children, yet she has God in the place of all. She is not the worse for not having children, but He fills up her need with consolation, in that she is without children.
John Chrysostom, Homilies on the First Epistle to Timothy, Homily 13; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to Timothy · on 1 Timothy 5:8The provision of which he speaks is universal, and relates to the soul as well as the body, since both are to be provided for. … "If any provide not for his own, and especially for those of his own house," that is, those who are nearly related to him, "he is worse than an infidel." … For if a man deserts those who are united by ties of kindred and affinity, how shall he be affectionate towards others? … It was the design of God, in uniting us by the ties of kindred, to afford us many opportunities of doing good to one another. When therefore thou neglectest a duty which infidels perform, hast thou not denied the faith? For it is not faith merely to profess belief, but to do works worthy of faith.
John Chrysostom, Homilies on the First Epistle to Timothy, Homily 14; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to Timothy · on 1 Timothy 5:23But why did not Paul restore strength to his stomach? Not because he could not--for he whose garment had raised the dead was clearly able to do this too,--but because he had a design of importance in withholding such aid. What then was his purpose? That even now, if we see great and virtuous men afflicted with infirmities, we may not be offended … others may not be offended, but may learn that they who performed such excellent actions were men of the same nature as themselves. In other respects also Timothy seems to have been subject to disease, which is implied by that expression, "Thy often infirmities," as well of other parts as of the stomach. He does not however allow him to indulge freely in wine, but as much as was for health and not for luxury.
John Chrysostom, Homilies on the First Epistle to Timothy, Homily 16; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Timothy 5:23What is said amounts to this, that Timothy should accustom himself to drink a little wine, for the sake of preserving his health; for he does not absolutely forbid him to "drink water," but to use it as his ordinary beverage … Now it is evident that Timothy was not only frugal, but even austere, in his mode of living; so much so as even not to take care of his health; and it is certain that this was done, neither through ambition nor through superstition. … At the same time a general rule is laid down, that, while we ought to be temperate in eating and drinking, every person should attend to his own health, not for the sake of prolonging life, but that, as long as he lives, he may serve God, and be of use to his neighbors.
John Calvin, Commentaries, on 5:22–25; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Timothy 5:4If any widow have children or nephews, that is grandchildren or near relations, let them maintain them, and let not the church be burdened. … This is called showing piety at home (Ti1 5:4), 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.
Matthew Henry, Commentary on the Whole Bible, on 5:3–16; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Timothy 5:17–18Let 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. … 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 (Mat 10:10), and there is all the reason in the world that he should have it. … 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.
Matthew Henry, Commentary on the Whole Bible, on 5:17–25; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Timothy 5:19Be 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.
Adam Clarke, Commentary on the Holy Bible, on 5:19; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.