返回Chapter 5
Chapter 5
Chapter Five
1 Tim. 5:1. Do not rebuke an elder, but exhort him as a father; the younger men, as brothers.
The apostle is not speaking about one who holds the rank of presbyter in the Church, but about every aged person. But what if he needs correction? In that case, he says, treat him as a father.
1 Tim. 5:2. The elder women, as mothers.
Since reproof is hard to bear, especially when a young man reproves an old one—then it becomes triply reckless—therefore, he says, you should soften it with gentleness.
1 Tim. 5:2. Young women, as sisters.
Since this age is characterized by great boldness and does not tolerate reproofs, therefore, he says, one must soften them with condescension.
1 Tim. 5:2. With all purity.
Since conversations with young women give rise to suspicions, and yet a bishop must converse with them too, you, he says, must not only guard against sinful union, but must not give any occasion for suspicion either. The Apostle commands this to Timothy not for his sake, but for ours, the subsequent bishops, so that we might guard against suspicions.
1 Tim. 5:3. Honor widows, those who are truly widows.
Why does he say nothing about virgins? Perhaps because there were none of them there yet. He commands to honor widows because they do not have husbands who would advocate for them, and their very condition seemed shameful and worthy of reproach. Therefore they should enjoy great respect from the priest, and most of all because they are worthy of it, as "true widows." And what kind of widows are these? – you will see further on. Consequently, one can be without a husband and still not be a widow. The expression "honor" stands in place of: be merciful to them and provide them with what they need.
1 Tim. 5:4. But if any widow has children or grandchildren, let them first learn to show reverence to their own family (εὐσεβεῖν).
That is, let children and grandchildren learn to honor their mother, providing her with rest and sustenance. For εὐσεβεῖν – "to act piously" here means – to give rest to one's mother or grandmother in old age. The dignity of parents is a divine dignity, so that to give them rest means to be pious, and conversely, not to give them rest in old age is impiety.
1 Tim. 5:4. And to render what is due to parents, for this is pleasing to God.
Render to parents, that is, to mother or grandmother. Notice the prudence of Paul, how he touches upon a noble feeling, namely the feeling of rendering to parents for their upbringing and nurturing. To this he also adds the reason: "for this is pleasing to God."
1 Tim. 5:5. The true widow and one left alone hopes in God.
Having said above: honor those widows who are true widows, and not those who are not true, that is, those who have someone to care for them, he now says who is a true widow: she, he says, who has no one to look after her, has neither son nor grandson, and has placed all her hope in God. This is the kind of woman one should care for, this is the kind one should show mercy to, providing her with everything she needs.
1 Tim. 5:5. And she continues in supplications and prayers night and day.
And rightly so. For, having no one else, she turns to God. Since they were probably grieving because they had absolutely no protectors, the apostle comforts them with the fact that in place of everything they have God. If she who raises her own children receives a reward, then your dignity is not diminished by the fact that you have no children.
1 Tim. 5:6. But she who lives in pleasure (σπαταλῶσα) is dead while she lives.
Since many women choose widowhood in order to indulge themselves with greater independence, he says: the pleasure-loving (σπαταλῶσα) woman, though she appears to live this sensual life, has died in spirit. But if it is impermissible for a woman to give herself over to pleasures, where in any case both nature and age often prove weak, what shall pleasure-loving men say?
1 Tim. 5:7. And these things command, that they may be blameless.
You see that he desires this to be a law. He does not leave it to one's discretion whether to indulge in pleasures or not, but forbids it as a sin. For such is the meaning of the word "command" (παράγγελλε); it stands in place of: with all strictness forbid anyone to dare to do this.
1 Tim. 5:8. But if anyone does not provide for his own, and especially for those of his household.
A pleasure-loving woman, he says, has already died and perished because she devotes all her care to herself. Meanwhile, one must care "for one's own," that is, the faithful, "and especially for those of the household," that is, those belonging to one's family — he means every kind of care, both for the soul and for the body.
1 Tim. 5:8. That one has denied the faith.
Why? Because his deeds are not the deeds of a believer. If he believed in God, he would heed His words: "hide not thyself from thine own flesh" (Isa. 58:7). They say that "they profess that they know God, but in works they deny Him" (Tit. 1:16).
1 Tim. 5:8. And worse than an unbeliever.
Because the last one, even if he despises strangers, at least does not despise those close to him, being moved, of course, by nature; but this one violates both the law of God and the law of nature, and acts unjustly. Who then would believe that such a person can be merciful to strangers? And if he is indeed merciful to strangers, is this not vainglory? Consider: if the one who does not care for his own household is worse than an unbeliever, then where shall we rank the one who wrongs his own? For it is not enough for anyone's salvation to possess virtue alone, if he, being virtuous himself, does not also teach and persuade his relatives to be the same.
1 Tim. 5:9. Let a widow be enrolled who is not less than sixty years old, having been the wife of one husband.
Since above the apostle said that a pleasure-loving woman who does not care for her own household is unworthy to be numbered among the widows, he now teaches us what she must have. In the first place the apostle sets a definite age for her, and indicates the reason for this afterward. However, he does not approve a sixty-year-old woman simply on the basis of age alone, for even such a woman may prove to be unworthy. Then the apostle requires of her a single marriage, as a sign of her dignified honesty and love of chastity.
1 Tim. 5:10. Known for good works.
This is precisely what makes her worthy to be numbered among the widows. Then the apostle enumerates, in particular, her deeds.
1 Tim. 5:10. If she raised children.
Raising children does not consist in simply feeding them, but in bringing them up as one ought, just as he also said above: "if she continues in faith and love and holiness" (1 Tim. 2:15).
1 Tim. 5:10. She received strangers.
Do you see that he places good deeds toward one's own above good deeds toward strangers? Having first said: "if she brought up children," only then does he add: "if she lodged strangers." Even if some widow were lacking in something, she still has a house and does not live out in the open air.
1 Tim. 5:10. Washed the feet of the saints.
He said this because many widows, although they receive strangers, do not serve them themselves, but their maidservants serve them. Therefore, wishing that the widow be active and not idle, he commands her to serve herself: laziness is characteristic of a more pampered woman. Furthermore, lest some widow, out of unwillingness to receive strangers, justify herself by claiming complete poverty, as though she had no means for this, the apostle says: to wash feet, there is no need for great expenditure and wealth. And "saints" are all those who hold the right faith and live piously, even if they do not perform signs.
1 Tim. 5:10. Helped those in distress.
Money, intercession, and mediation.
1 Tim. 5:10. And she was zealous for every good work.
For example, if she herself could not do it, she at least took part in the affairs of another, serving. The Apostle urges the widow to carry out bodily service — to make a bed, for instance, to give comfort, things which women are most capable of doing.
1 Tim. 5:11. But do not accept the younger widows.
Why does the apostle give no commandment regarding the age of virgins, even though this feat was far more important? Undoubtedly because such a feat is a feat of an exalted spiritual disposition and great zeal. On the contrary, when the apostle requires of virgins unceasing service to the Lord in quietness and care for the things of the Lord, here he sets forth and demands of them great diligence. From this, the very determination of the age of life also becomes evident. Moreover, the younger widows themselves gave occasion for such a regulation by the fact that they did not endure widowhood; meanwhile, among the virgins there was nothing of the sort.
1 Tim. 5:11. For they, growing wanton against Christ, desire to marry.
That is, when they become insensible, grow lax, and become proud against Christ, not wishing to have Him as their Bridegroom, then at last they enter into marriage; for they had chosen widowhood frivolously. Note that a widow also has Christ as her Bridegroom, just as a virgin does.
1 Tim. 5:12. They are subject to condemnation, because they have rejected their former faith.
By "faith" the apostle means a vow. They broke, he says, their covenant with Christ, and for that they are subject to condemnation.
1 Tim. 5:13. And besides, being idle, they learn to go about from house to house.
Besides the already mentioned condemnation for sins, they are guilty of yet another thing, namely that they learn to be idle, going about from house to house. And idleness teaches every evil. Consequently, idleness is unbecoming not only for men, but also for women.
1 Tim. 5:13. And [they are] not only idle, but also gossips, busybodies, and speaking things which they ought not.
Rightly so. For, going from house to house, they do nothing else but carry gossip from one woman to another, from this one to that one, and, prying into everything, they inevitably fall into curiosity, and speaking to everyone about everything, they fall into idle talk.
1 Tim. 5:14. Therefore I desire that the younger widows marry, bear children, manage the house.
Especially, he says, I desired that they not break their vows. Since they themselves desire marriage, I too, condescending to them, want this. For it is better for them to "manage the house," that is, to have care for their own household and bear the labors and concerns of it, than to go about from house to house, chattering and spending time in idleness. Having said "bear children," the apostle showed that one should enter into marriage for the sake of childbearing, so as to bring many to God.
1 Tim. 5:14. And they gave the adversary no occasion for slander.
1 Tim. 5:15. For some have already turned aside after Satan.
Since he said: "that they manage the house," lest it seem that he gives them freedom to indulge in worldly pleasures, he added: "give no occasion to the adversary for slander." Take care of the house in such a way, he says, that you do not harm the soul. Moreover, here the apostle very clearly indicates the purpose for which he makes such a concession to young widows. It is so that, he says, the devil may not be given occasion to mock them if, having become brides of Christ, they then, due to the inconstancy natural to youth, fall into impure deeds. For this reason I lead them under the yoke of marriage, so that, having neither time nor leisure, they may have no opportunity to commit a heap of the aforementioned wicked deeds.
1 Tim. 5:16. If any believing man or believing woman has widows, they must provide for them.
For the widows of the faithful ought not to receive sustenance from the unfaithful, lest it seem that they have need of them. By the expression "must provide for them," the apostle indicated a sufficient satisfaction of need, and not luxury.
1 Tim. 5:16. And not to burden the Church, so that it may provide for the true widows.
Thus, the faithful who support their own widows also help the church's widows at the same time, precisely in that the Church is not burdened and as a result can better provide for those whom it supports, namely the true widows, that is, those who are completely defenseless and alone.
1 Tim. 5:17. Presbyters who rule well (προεστῶτες) should be counted worthy of double honor, especially those who labor in the word and teaching.
The one who rules worthily — this the Lord teaches, saying: "the good shepherd lays down his life" (John 10:11), sparing nothing for the sake of caring for the sheep. By "honor" the apostle means the provision of all necessities, as is evident from what follows. For teachers must have necessities in abundance, so that, undistracted by anything, they may devote themselves to teaching. So too lived the Levites in the Old Testament. "Double" honor — either in relation to the widows, or in relation to the deacons, or simply double honor, that is, great honor. Where now are those who say that words are not needed, but only life? Let them listen now to Paul, how he values the word above all else, saying: this is necessary for us, just as the other is too. For when it comes to dogmas, what power does life have there? The apostle requires a word that is not boastful, but filled with the power of Scripture and understanding, even if it be spoken simply.
1 Tim. 5:18. For the Scripture says: "You shall not muzzle the ox while it treads out the grain"; and: "The laborer is worthy of his reward" (Deut. 25:4, Matt. 10:10).
The apostle brings forward testimonies—one from the law, and another testimony of Christ. In both, observe what labor is required of the teacher. Threshing is the most arduous labor: and the teacher likewise must be prepared for every kind of toil, hardship, and grief. By the expression "the laborer," the apostle shows that one must not seek comfort and rest. "The laborer is worthy of his reward," or food. By these words the apostle points to prosperity: for if the laborer is worthy of his reward, then how much more of food. But the one who does not labor is unworthy.
1 Tim. 5:19. Do not receive an accusation against an elder except on the basis of two or three witnesses.
Do we really accept an accusation against a young person but not against someone else? On the contrary, the apostle speaks as if to say: against no one, and especially not against an elder. He did not say: do not accuse, but: do not even "receive an accusation" at all. For by their very age they sin less than the young. By "elder" the apostle here means a person who has reached old age. Since many are accused on suspicion, according to the ancient law, he says, there must be witnesses who convict the guilty party. But what if they lie? This rarely happens, and at trial this can be uncovered. It would be good to have at least two witnesses, because sins are committed in secret. But what if the sins are manifest, yet there are no witnesses, but only a bad reputation? About this the apostle said above: "he must also have a good testimony from those who are outside" (1 Tim. 3:7).
1 Tim. 5:20. Those who sin rebuke before all, that the rest also may have fear.
That is, those who persist in sin and whom you find after thorough investigation, rebuke strongly and strictly, not to satisfy your own anger, but so that the rest may be instructed through fear. For a bishop must also be fearsome. For just as it is harmful to condemn thoughtlessly, so it is destructive not to rebuke the guilty, because through this the disease of sin spreads to many. But how then did the Lord say in the Gospel: "If your brother sins against you, go and rebuke him between you and him alone" (Matt. 18:15)? Yet the Lord also commands to rebuke before the community one who persists in sin. So then what? Will not rebuke before the community cause scandal? On the contrary, there is greater scandal when a well-known sinner is not rebuked. Therefore God also, setting them up as an example, so to speak, punished Pharaoh (Exod. 14:4), Nebuchadnezzar (Dan. 4), and many others, with the purpose of instructing the people living on earth.
1 Tim. 5:21. Before God and the Lord Jesus Christ and the elect Angels, I charge you.
Having said much in the words cited above, he now begins to speak as in a court and in doing so adjures Timothy most solemnly. He was not ashamed to safeguard even Timothy with such an exhortation. For if he said of himself, "lest, having preached to others, I myself should be disqualified" (1 Cor. 9:27), then all the more was he not ashamed to say this concerning Timothy. He calls the Father and the Son as witnesses so that on the coming day of judgment, if anything were done contrary to duty, he might remain blameless, since he had strictly exhorted him. Why does he add the angels as well? Because on the day of judgment the angels will solemnly accompany the Lord. And we too have a custom of taking as witnesses both important and insignificant persons. Jacob also takes as witnesses God and the hill. And Moses says, "I call heaven and earth to witness" (Deut. 4:26). For God is so gracious toward us that He accepts even servants brought together with Him as witnesses. He called the angels "elect" because the demons are also angels, but rejected ones.
1 Tim. 5:21. Keep this without prejudice, doing nothing out of partiality.
That is, be impartial toward those who are being judged, so that there be no preliminary decision, that is, so that no one prejudices you and, drawing you to their side in advance, disposes you to pronounce judgment and render a decision. Do nothing "by partiality," inclining to one side. It is as if he were saying: one side invites you to help it; so do not act according to this invitation.
1 Tim. 5:22. Lay hands hastily on no one.
The Apostle has come also to the most important matter, by which the church is chiefly sustained, that is, to ordination, and says: "do not lay hands hastily," that is, not after the first or third examination, but after repeated and thorough investigation, since this matter is not without danger. And in what way? – Listen.
1 Tim. 5:22. Do not become a partaker in the sins of others.
Since you are the cause of what he will do in the future, you therefore become a participant in both his good deeds and his sinful ones. But you are also guilty of his former sins, because you disregarded them and made darkness into light, and did not allow him to bewail them and come to a state of contrition.
1 Tim. 5:22. Keep yourself pure.
Here he gives him a lesson on chastity.
1 Tim. 5:23. No longer drink only water, but use a little wine, for the sake of your stomach and your frequent ailments.
Do you see that, having so many ailments, Timothy was still exhausting himself by drinking water? Learn then not to be grieved when someone gives instructions concerning temperance, for even to Timothy, who for so long a time drank water, so that he often became subject to ailments, Paul gives a commandment about temperance, and did not simply say "use wine," but limited this use, adding "a little." For health, he says, not for pleasure. For youth is hot, and from wine quickly becomes stirred up. But why did Paul not heal him, who by his "handkerchiefs" raised the dead (Acts 19:12)? So that we, when even now we see holy people subject to ailments, would not be scandalized and think that the ancients were above our nature, but would believe that they too were people like us; and finally, so that Timothy himself would not become proud of his virtue. About this, more is said at length by Saint John Chrysostom, at the beginning of the so-called book of homilies "On the Statues." But it seems Timothy was by nature a sickly person, subject to ailments not of the stomach only, but of other parts as well, and therefore the apostle also added: "and your frequent ailments."
1 Tim. 5:24. The sins of some people are evident and lead directly to judgment, while those of others are revealed afterwards.
Since the apostle, while discussing ordination, said: "do not be a partaker in other men's sins" (1 Tim. 5:22), Timothy could justly object: but what shall I do if I do not know? In answer to this, the apostle says: some sin openly and publicly, which brings them to judgment, that is, as a result they are already condemned and contempt for them goes before them, as you yourself already know. But the sins of other people do not become evident at once, yet you can uncover them through investigation. He hints at this with the expression: "afterwards." Thus, you must also be on guard against these at ordination. Or else — even though they may escape notice here and you ordain them, having absolutely no accusation against them, yet there they will not escape notice. For deeds are not destroyed with one's life, but follow after them. Basil the Great explained this passage in a new independent chapter, unrelated to the discussion of ordination. For example, someone leads a debauched life, or steals — such a sin leads him beforehand to condemnation, drawing only him alone. But if someone teaches evil and establishes a school conducted with ruinous wisdom — such a sin continues to be committed even without him. It does not cease with his death, but heirs of the contagion remain after him, such as the pagan philosophers and all who have generally written against the teaching of the Church. They will give an answer not only for the fact that they themselves went astray, but also for the fact that they served as the cause of error for others, their followers.
1 Tim. 5:25. Likewise, good works also are evident; and even those that are not, cannot be hidden.
The greatest consolation for the righteous consists in the fact that good and evil deeds are known even here, but especially there, where all things are laid bare.
1 Tim. 5:1. Do not rebuke an elder, but exhort him as a father; the younger men, as brothers.
The apostle is not speaking about one who holds the rank of presbyter in the Church, but about every aged person. But what if he needs correction? In that case, he says, treat him as a father.
1 Tim. 5:2. The elder women, as mothers.
Since reproof is hard to bear, especially when a young man reproves an old one—then it becomes triply reckless—therefore, he says, you should soften it with gentleness.
1 Tim. 5:2. Young women, as sisters.
Since this age is characterized by great boldness and does not tolerate reproofs, therefore, he says, one must soften them with condescension.
1 Tim. 5:2. With all purity.
Since conversations with young women give rise to suspicions, and yet a bishop must converse with them too, you, he says, must not only guard against sinful union, but must not give any occasion for suspicion either. The Apostle commands this to Timothy not for his sake, but for ours, the subsequent bishops, so that we might guard against suspicions.
1 Tim. 5:3. Honor widows, those who are truly widows.
Why does he say nothing about virgins? Perhaps because there were none of them there yet. He commands to honor widows because they do not have husbands who would advocate for them, and their very condition seemed shameful and worthy of reproach. Therefore they should enjoy great respect from the priest, and most of all because they are worthy of it, as "true widows." And what kind of widows are these? – you will see further on. Consequently, one can be without a husband and still not be a widow. The expression "honor" stands in place of: be merciful to them and provide them with what they need.
1 Tim. 5:4. But if any widow has children or grandchildren, let them first learn to show reverence to their own family (εὐσεβεῖν).
That is, let children and grandchildren learn to honor their mother, providing her with rest and sustenance. For εὐσεβεῖν – "to act piously" here means – to give rest to one's mother or grandmother in old age. The dignity of parents is a divine dignity, so that to give them rest means to be pious, and conversely, not to give them rest in old age is impiety.
1 Tim. 5:4. And to render what is due to parents, for this is pleasing to God.
Render to parents, that is, to mother or grandmother. Notice the prudence of Paul, how he touches upon a noble feeling, namely the feeling of rendering to parents for their upbringing and nurturing. To this he also adds the reason: "for this is pleasing to God."
1 Tim. 5:5. The true widow and one left alone hopes in God.
Having said above: honor those widows who are true widows, and not those who are not true, that is, those who have someone to care for them, he now says who is a true widow: she, he says, who has no one to look after her, has neither son nor grandson, and has placed all her hope in God. This is the kind of woman one should care for, this is the kind one should show mercy to, providing her with everything she needs.
1 Tim. 5:5. And she continues in supplications and prayers night and day.
And rightly so. For, having no one else, she turns to God. Since they were probably grieving because they had absolutely no protectors, the apostle comforts them with the fact that in place of everything they have God. If she who raises her own children receives a reward, then your dignity is not diminished by the fact that you have no children.
1 Tim. 5:6. But she who lives in pleasure (σπαταλῶσα) is dead while she lives.
Since many women choose widowhood in order to indulge themselves with greater independence, he says: the pleasure-loving (σπαταλῶσα) woman, though she appears to live this sensual life, has died in spirit. But if it is impermissible for a woman to give herself over to pleasures, where in any case both nature and age often prove weak, what shall pleasure-loving men say?
1 Tim. 5:7. And these things command, that they may be blameless.
You see that he desires this to be a law. He does not leave it to one's discretion whether to indulge in pleasures or not, but forbids it as a sin. For such is the meaning of the word "command" (παράγγελλε); it stands in place of: with all strictness forbid anyone to dare to do this.
1 Tim. 5:8. But if anyone does not provide for his own, and especially for those of his household.
A pleasure-loving woman, he says, has already died and perished because she devotes all her care to herself. Meanwhile, one must care "for one's own," that is, the faithful, "and especially for those of the household," that is, those belonging to one's family — he means every kind of care, both for the soul and for the body.
1 Tim. 5:8. That one has denied the faith.
Why? Because his deeds are not the deeds of a believer. If he believed in God, he would heed His words: "hide not thyself from thine own flesh" (Isa. 58:7). They say that "they profess that they know God, but in works they deny Him" (Tit. 1:16).
1 Tim. 5:8. And worse than an unbeliever.
Because the last one, even if he despises strangers, at least does not despise those close to him, being moved, of course, by nature; but this one violates both the law of God and the law of nature, and acts unjustly. Who then would believe that such a person can be merciful to strangers? And if he is indeed merciful to strangers, is this not vainglory? Consider: if the one who does not care for his own household is worse than an unbeliever, then where shall we rank the one who wrongs his own? For it is not enough for anyone's salvation to possess virtue alone, if he, being virtuous himself, does not also teach and persuade his relatives to be the same.
1 Tim. 5:9. Let a widow be enrolled who is not less than sixty years old, having been the wife of one husband.
Since above the apostle said that a pleasure-loving woman who does not care for her own household is unworthy to be numbered among the widows, he now teaches us what she must have. In the first place the apostle sets a definite age for her, and indicates the reason for this afterward. However, he does not approve a sixty-year-old woman simply on the basis of age alone, for even such a woman may prove to be unworthy. Then the apostle requires of her a single marriage, as a sign of her dignified honesty and love of chastity.
1 Tim. 5:10. Known for good works.
This is precisely what makes her worthy to be numbered among the widows. Then the apostle enumerates, in particular, her deeds.
1 Tim. 5:10. If she raised children.
Raising children does not consist in simply feeding them, but in bringing them up as one ought, just as he also said above: "if she continues in faith and love and holiness" (1 Tim. 2:15).
1 Tim. 5:10. She received strangers.
Do you see that he places good deeds toward one's own above good deeds toward strangers? Having first said: "if she brought up children," only then does he add: "if she lodged strangers." Even if some widow were lacking in something, she still has a house and does not live out in the open air.
1 Tim. 5:10. Washed the feet of the saints.
He said this because many widows, although they receive strangers, do not serve them themselves, but their maidservants serve them. Therefore, wishing that the widow be active and not idle, he commands her to serve herself: laziness is characteristic of a more pampered woman. Furthermore, lest some widow, out of unwillingness to receive strangers, justify herself by claiming complete poverty, as though she had no means for this, the apostle says: to wash feet, there is no need for great expenditure and wealth. And "saints" are all those who hold the right faith and live piously, even if they do not perform signs.
1 Tim. 5:10. Helped those in distress.
Money, intercession, and mediation.
1 Tim. 5:10. And she was zealous for every good work.
For example, if she herself could not do it, she at least took part in the affairs of another, serving. The Apostle urges the widow to carry out bodily service — to make a bed, for instance, to give comfort, things which women are most capable of doing.
1 Tim. 5:11. But do not accept the younger widows.
Why does the apostle give no commandment regarding the age of virgins, even though this feat was far more important? Undoubtedly because such a feat is a feat of an exalted spiritual disposition and great zeal. On the contrary, when the apostle requires of virgins unceasing service to the Lord in quietness and care for the things of the Lord, here he sets forth and demands of them great diligence. From this, the very determination of the age of life also becomes evident. Moreover, the younger widows themselves gave occasion for such a regulation by the fact that they did not endure widowhood; meanwhile, among the virgins there was nothing of the sort.
1 Tim. 5:11. For they, growing wanton against Christ, desire to marry.
That is, when they become insensible, grow lax, and become proud against Christ, not wishing to have Him as their Bridegroom, then at last they enter into marriage; for they had chosen widowhood frivolously. Note that a widow also has Christ as her Bridegroom, just as a virgin does.
1 Tim. 5:12. They are subject to condemnation, because they have rejected their former faith.
By "faith" the apostle means a vow. They broke, he says, their covenant with Christ, and for that they are subject to condemnation.
1 Tim. 5:13. And besides, being idle, they learn to go about from house to house.
Besides the already mentioned condemnation for sins, they are guilty of yet another thing, namely that they learn to be idle, going about from house to house. And idleness teaches every evil. Consequently, idleness is unbecoming not only for men, but also for women.
1 Tim. 5:13. And [they are] not only idle, but also gossips, busybodies, and speaking things which they ought not.
Rightly so. For, going from house to house, they do nothing else but carry gossip from one woman to another, from this one to that one, and, prying into everything, they inevitably fall into curiosity, and speaking to everyone about everything, they fall into idle talk.
1 Tim. 5:14. Therefore I desire that the younger widows marry, bear children, manage the house.
Especially, he says, I desired that they not break their vows. Since they themselves desire marriage, I too, condescending to them, want this. For it is better for them to "manage the house," that is, to have care for their own household and bear the labors and concerns of it, than to go about from house to house, chattering and spending time in idleness. Having said "bear children," the apostle showed that one should enter into marriage for the sake of childbearing, so as to bring many to God.
1 Tim. 5:14. And they gave the adversary no occasion for slander.
1 Tim. 5:15. For some have already turned aside after Satan.
Since he said: "that they manage the house," lest it seem that he gives them freedom to indulge in worldly pleasures, he added: "give no occasion to the adversary for slander." Take care of the house in such a way, he says, that you do not harm the soul. Moreover, here the apostle very clearly indicates the purpose for which he makes such a concession to young widows. It is so that, he says, the devil may not be given occasion to mock them if, having become brides of Christ, they then, due to the inconstancy natural to youth, fall into impure deeds. For this reason I lead them under the yoke of marriage, so that, having neither time nor leisure, they may have no opportunity to commit a heap of the aforementioned wicked deeds.
1 Tim. 5:16. If any believing man or believing woman has widows, they must provide for them.
For the widows of the faithful ought not to receive sustenance from the unfaithful, lest it seem that they have need of them. By the expression "must provide for them," the apostle indicated a sufficient satisfaction of need, and not luxury.
1 Tim. 5:16. And not to burden the Church, so that it may provide for the true widows.
Thus, the faithful who support their own widows also help the church's widows at the same time, precisely in that the Church is not burdened and as a result can better provide for those whom it supports, namely the true widows, that is, those who are completely defenseless and alone.
1 Tim. 5:17. Presbyters who rule well (προεστῶτες) should be counted worthy of double honor, especially those who labor in the word and teaching.
The one who rules worthily — this the Lord teaches, saying: "the good shepherd lays down his life" (John 10:11), sparing nothing for the sake of caring for the sheep. By "honor" the apostle means the provision of all necessities, as is evident from what follows. For teachers must have necessities in abundance, so that, undistracted by anything, they may devote themselves to teaching. So too lived the Levites in the Old Testament. "Double" honor — either in relation to the widows, or in relation to the deacons, or simply double honor, that is, great honor. Where now are those who say that words are not needed, but only life? Let them listen now to Paul, how he values the word above all else, saying: this is necessary for us, just as the other is too. For when it comes to dogmas, what power does life have there? The apostle requires a word that is not boastful, but filled with the power of Scripture and understanding, even if it be spoken simply.
1 Tim. 5:18. For the Scripture says: "You shall not muzzle the ox while it treads out the grain"; and: "The laborer is worthy of his reward" (Deut. 25:4, Matt. 10:10).
The apostle brings forward testimonies—one from the law, and another testimony of Christ. In both, observe what labor is required of the teacher. Threshing is the most arduous labor: and the teacher likewise must be prepared for every kind of toil, hardship, and grief. By the expression "the laborer," the apostle shows that one must not seek comfort and rest. "The laborer is worthy of his reward," or food. By these words the apostle points to prosperity: for if the laborer is worthy of his reward, then how much more of food. But the one who does not labor is unworthy.
1 Tim. 5:19. Do not receive an accusation against an elder except on the basis of two or three witnesses.
Do we really accept an accusation against a young person but not against someone else? On the contrary, the apostle speaks as if to say: against no one, and especially not against an elder. He did not say: do not accuse, but: do not even "receive an accusation" at all. For by their very age they sin less than the young. By "elder" the apostle here means a person who has reached old age. Since many are accused on suspicion, according to the ancient law, he says, there must be witnesses who convict the guilty party. But what if they lie? This rarely happens, and at trial this can be uncovered. It would be good to have at least two witnesses, because sins are committed in secret. But what if the sins are manifest, yet there are no witnesses, but only a bad reputation? About this the apostle said above: "he must also have a good testimony from those who are outside" (1 Tim. 3:7).
1 Tim. 5:20. Those who sin rebuke before all, that the rest also may have fear.
That is, those who persist in sin and whom you find after thorough investigation, rebuke strongly and strictly, not to satisfy your own anger, but so that the rest may be instructed through fear. For a bishop must also be fearsome. For just as it is harmful to condemn thoughtlessly, so it is destructive not to rebuke the guilty, because through this the disease of sin spreads to many. But how then did the Lord say in the Gospel: "If your brother sins against you, go and rebuke him between you and him alone" (Matt. 18:15)? Yet the Lord also commands to rebuke before the community one who persists in sin. So then what? Will not rebuke before the community cause scandal? On the contrary, there is greater scandal when a well-known sinner is not rebuked. Therefore God also, setting them up as an example, so to speak, punished Pharaoh (Exod. 14:4), Nebuchadnezzar (Dan. 4), and many others, with the purpose of instructing the people living on earth.
1 Tim. 5:21. Before God and the Lord Jesus Christ and the elect Angels, I charge you.
Having said much in the words cited above, he now begins to speak as in a court and in doing so adjures Timothy most solemnly. He was not ashamed to safeguard even Timothy with such an exhortation. For if he said of himself, "lest, having preached to others, I myself should be disqualified" (1 Cor. 9:27), then all the more was he not ashamed to say this concerning Timothy. He calls the Father and the Son as witnesses so that on the coming day of judgment, if anything were done contrary to duty, he might remain blameless, since he had strictly exhorted him. Why does he add the angels as well? Because on the day of judgment the angels will solemnly accompany the Lord. And we too have a custom of taking as witnesses both important and insignificant persons. Jacob also takes as witnesses God and the hill. And Moses says, "I call heaven and earth to witness" (Deut. 4:26). For God is so gracious toward us that He accepts even servants brought together with Him as witnesses. He called the angels "elect" because the demons are also angels, but rejected ones.
1 Tim. 5:21. Keep this without prejudice, doing nothing out of partiality.
That is, be impartial toward those who are being judged, so that there be no preliminary decision, that is, so that no one prejudices you and, drawing you to their side in advance, disposes you to pronounce judgment and render a decision. Do nothing "by partiality," inclining to one side. It is as if he were saying: one side invites you to help it; so do not act according to this invitation.
1 Tim. 5:22. Lay hands hastily on no one.
The Apostle has come also to the most important matter, by which the church is chiefly sustained, that is, to ordination, and says: "do not lay hands hastily," that is, not after the first or third examination, but after repeated and thorough investigation, since this matter is not without danger. And in what way? – Listen.
1 Tim. 5:22. Do not become a partaker in the sins of others.
Since you are the cause of what he will do in the future, you therefore become a participant in both his good deeds and his sinful ones. But you are also guilty of his former sins, because you disregarded them and made darkness into light, and did not allow him to bewail them and come to a state of contrition.
1 Tim. 5:22. Keep yourself pure.
Here he gives him a lesson on chastity.
1 Tim. 5:23. No longer drink only water, but use a little wine, for the sake of your stomach and your frequent ailments.
Do you see that, having so many ailments, Timothy was still exhausting himself by drinking water? Learn then not to be grieved when someone gives instructions concerning temperance, for even to Timothy, who for so long a time drank water, so that he often became subject to ailments, Paul gives a commandment about temperance, and did not simply say "use wine," but limited this use, adding "a little." For health, he says, not for pleasure. For youth is hot, and from wine quickly becomes stirred up. But why did Paul not heal him, who by his "handkerchiefs" raised the dead (Acts 19:12)? So that we, when even now we see holy people subject to ailments, would not be scandalized and think that the ancients were above our nature, but would believe that they too were people like us; and finally, so that Timothy himself would not become proud of his virtue. About this, more is said at length by Saint John Chrysostom, at the beginning of the so-called book of homilies "On the Statues." But it seems Timothy was by nature a sickly person, subject to ailments not of the stomach only, but of other parts as well, and therefore the apostle also added: "and your frequent ailments."
1 Tim. 5:24. The sins of some people are evident and lead directly to judgment, while those of others are revealed afterwards.
Since the apostle, while discussing ordination, said: "do not be a partaker in other men's sins" (1 Tim. 5:22), Timothy could justly object: but what shall I do if I do not know? In answer to this, the apostle says: some sin openly and publicly, which brings them to judgment, that is, as a result they are already condemned and contempt for them goes before them, as you yourself already know. But the sins of other people do not become evident at once, yet you can uncover them through investigation. He hints at this with the expression: "afterwards." Thus, you must also be on guard against these at ordination. Or else — even though they may escape notice here and you ordain them, having absolutely no accusation against them, yet there they will not escape notice. For deeds are not destroyed with one's life, but follow after them. Basil the Great explained this passage in a new independent chapter, unrelated to the discussion of ordination. For example, someone leads a debauched life, or steals — such a sin leads him beforehand to condemnation, drawing only him alone. But if someone teaches evil and establishes a school conducted with ruinous wisdom — such a sin continues to be committed even without him. It does not cease with his death, but heirs of the contagion remain after him, such as the pagan philosophers and all who have generally written against the teaching of the Church. They will give an answer not only for the fact that they themselves went astray, but also for the fact that they served as the cause of error for others, their followers.
1 Tim. 5:25. Likewise, good works also are evident; and even those that are not, cannot be hidden.
The greatest consolation for the righteous consists in the fact that good and evil deeds are known even here, but especially there, where all things are laid bare.