1 Timothy 5

REbuke not an elder It appeareth by the next verse, that the Apostle by Elder here underst ndeth not a Church Officer, but an ancient man, the word translated Rebuke is translated to softly, it should be Rebuke not too roughly, as appears by the opposite phrase, and indeed the word properly signifies to beat or lash. Rebuke him not but with a decent respect to his age,, but intreat him as a father So that thy reproofs may look more like Counsels and Exhortations than Rebukes., and the younger men as brethren Prudence also must be used as to the younger men, Ministers in rebuking them should remember that they are brethren, and treat them accordingly, not too imperiously..

The elder women as mothers The same prudence also is to be used to Matrons and aged women., the younger as sisters Yea, and to younger women too considering our Relation and equality in Christ. with all purity Only as to them, (considering their sex) a farther gravity, and prudence is to be used, that we give no occasion to Lust, or unclean motions..

Honour widows Give a respect to such as have lost their Husbands with a regard to that honourable Estate of Marriage in which they have been formerly, and do not only pay them a due respect, but afford them a maintenance, Act. 6.1. that are widows indeed Who are Widows indeed, he openeth further, ver. 5. such as are not only pious, but desolate, as the Greek word for a Widow implies according to its derivation..

But if any widow have children or nephews By the widow indeed, mentioned by the Apostle, ver. 3. he here shows that he meant Women that not only wanted Husbands, but Children, or Grand-Children, or any near Kindred that were Christians, and in a capacity to relieve them; but if any Widows had any such near Relations the Apostle willeth that they should be taught:, let them learn first to show piety at home word for word to worship their own house, or to be Religious or Godly toward their own house; that is, to show a respect or Pagan homage to their own house. For Worship is nothing but a respect, honour, or homage paid to another in consideration of his or her excellency and superiority; only the use of this word which is the Gr k word, generally used to express Religion and Godliness by, let us know that Religion and Godliness is vainly pretended to any that have of this Worlds Goods, and relieve not those from whom they are descended; (for the word it signifies persons descended from another whether in the first generation or no) if they be in want, and stand in need of their assistance., and to requite their parents Nor is this an act of Charity, but Justice, a just requital of our Parents for their care of us, and pains with us in our Education., for that is good, and acceptable before God And this is good, just, decent, and commanded by God, and acceptable in the sight of God for the precept, Honour thy Father and Mother, is the first Commandement with promise, Eph. 6.2. By the way that precept is excellently expounded by this Text, both as to the act commanded, which this Text teacheth is to be extended to maintenance as well as complements; and as to the object, viz. all those as to whom we are descended from, whether immediate Parent, yea, or no..

Now she that is a widow indeed, and desolate The Apostle here opens the term of Widow indeed, ver. 3. one that is, one that is made alone, destitute of such as ought to help her, an Husband, or Children,, trusteth in God and being so, is a Believer, reposing her trust and confidence in God, and, and continueth in supplications and prayers night and day who spendeth her time religiously in prayer and acts of Devotion, not that other persons that are poor and desolate should not be regarded, and taken care for, but the Church is not so concerned in them, at least as a Church the Magistrate ought to take care of them; and all good Christians being men as well as Christians ought to consider them; but in the first place, and principally they are to take care of such Widows, such desolate persons..

But she that liveth in pleasure, is dead while she liveth, She that is wanton, Iam. 5.5. she that spends her money in needless costs, as to meat, drink, or Apparel, is spiritually dead, dead in sin, while she liveth a temporary voluptuous life, in vanity, and Luxury, and impurity of lesh and Spirit..

And these things give in charge In the discharge of thy Ministry declare these things,, that they may be blameless that all Christians, Women especially may be blameless..

But if any provide not for his own, and specially for those of his own house Here is a manifest distinction betwixt his own, and his own houshold, they are distinguished by terms in the Greek, and as to the care which men and Women ought to extend to them. By his own he means his Relations all of a mans Family or Stock by his own houshold, he seemeth to mean those who co abit with him. The Apostle says that he who is careless of providing for the former (so far as he is able) but especially for the latter, he has denyed the faith has denyed the Christian Faith, that is in the practice of it, though in words he professeth it, he liveth not up to the rule of the Gospel which directeth other things,, and is worse than an infidel and is worse than an Heathen, that believeth not, because many good natured Heathens do this by the Light of Nature, and those who do it not, yet are more excusable, being strangers to the obligation of the revealed Law of God in the case..

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

Well reported of for good works, If she be a person of repute for actions concerning others which are consonant to the Will and Commandment of God. if she has brought up children If she has brought up children well in the nurture and admonition of the Lord., if she have lodged strangers If when persons that are Christians have come from other places either driven from them, or upon their occasion, and could not amongst Pagans find a convenient Inn, her house has been open to them., if she have washed the saints feet If she has been ready to do the meanest Offices for the Servants of God, of which this washing of feet was one, in great use in those hot Countryes, wh re they had not the benefit of shoos, either to cool or refresh, or cleanse them., if she have relieved the afflicted If to her ability she has relieved such as have been in any kind of distress., if she have diligently followed every good work If though it may be she has not had ability, or opportunity, to do all the good works she would, yet she has diligently followed them, doing what she could, let such a one be put into the Catalogue of those whom the Church will relieve, and honour and imploy..

But the younger widows refuse By the younger Widows, the Apostle seems (by the last words of this verse) not to mean those that were under threescore, but the younger sort of Widows not past Child-bearing, he would not have those (that is, being under no extraordinary circumstances of sickness, or lameness, or the want of their senses) be maintained at the charge of the Church, because they were able to labour; nor yet to be taken into any employment relating to the Church., For when they have begun to wax wanton against Christ. How the Vulg. Lat. comes to translate this, wax wanton in Christ, I neither understand whether with respect to Grammar or Sense, Erasmus Translates the Verb, when they have committed whoredom, but Rev. 18.9. confuteth this sense, where we translate, it, live deliciously, (being without the Preposition) which certainly better expresseth the sense, as also does our Translation wax wanton, it properly signifies either the lustiness, or the headstrong temper of beasts, that wax fat; against Christ, is against the rule of the Gospel, and their profession of Christ, or they disdain the office of serving the Saints, as too mean, and laborious, and sin against Christ, in whose name, and for whose glory, and to whose Members the service was to be performed;, they will marry h. And then they will marry, and so put themselves into an incapacity to serve the Church in the place of Widows.

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

And withal, they learn to be idle, wandring about from house to house The Apostle here gives some other reasons, why he would not have Widowes too young taken into the Ministry of Church: They being young, and having no business at home, nor any Husbands to conduct and govern them, are subject to be gadding up and down;, and not only idle, but tatlers also and to be tatling dly and impertinently, and that not only of their own, but others concernes., and busie-bodies Interesting themselves in the matters of other persons and Families., speaking things which they ought not And in the multitudes of words, folly being never wanting; they are prone to speak things which they ought not. From whence we may observe, that nothing more becometh Christians then a gravity and composedness of behaviour and speech, a government of their Tongues, and considering aforehand well what they speak..

I will therefore that the younger women marry I will, here must not be interpreted into an absolute Precept, (for the Apostle would never have made that necessary by his Precept, which God had left indifferent) but in a limited sense, viz. if they have not the gift of continency, if they cannot restrain themselves from such scandalous courses, let them marry,, bear children and not only bring forth children, but take care of their Education;, guide the house And take care of the governmen of Families within doors, (which is the Womans proper Province;), give none occasion to the adversary to speak reproachfully And give no occasion to Iewes or Pagans (the adversaries of Christian Religion) to speak of the Church, or any particular Members of it, reproachfully, as living beneath the rules of morality and decency..

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

If any man or woman that believeth have widowes If any men or women that are Christians, have any women that are nearly related to them;, let them relieve them If themselves be able, let them relieve them,, and let not the church be charged and not turn off that natural duty which they owe to their Parents, or near Relations to relieve them, to the Church, which has others enough to look after, and upon whom there lyes only a Moral and Christian Obligation., that it may relieve them that are widows indeed That so the Almes of the Church may go to relieve those only who are perfectly desolate, having neither Husbands, nor any other near Relations to provide for them..

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

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

Against an elder Whether an Elder in years, or in office, though the latter being the persons formerly spoken of, seem here principally intended. receive not an accusation, but before two or three witnesses That is not to proceed to any judicial inquiry upon it, Deut. 17.6. This was a Law concerning all Elders or younger persons, especially in capitall causes, but the Apostle willeth this to be more specially observed as to officers in the Church, whose faithful discharge of their trusts usually more exposeth them to peoples querulous tongues..

Them that sin That is, that sin publickly, and scandalously so as others have taken notice of it. rebuke before all Rebuke, not privately by a ministerial correption, but by a publick Ecclesiastical correption before the whole Church., that others also may fear That the salve may answer the sore, and the plaister be as broad as the wound, and that others may be afraid to do the like, this end of the punishment agreeth with that mentioned, Deut. 13.11..

I charge thee before God and the Lord Jesus Christ, and the elect angels that thou observe these things By these things may be understood the whole of what went before, or what followeth. I judge it most proper to referre it to all the precepts foregoing in this Epistle, which evidenceth them to be things which he had received from the Lord, not what he directed without any express notice of the Will of God as to them. This is evident by his grave, and severe charge to Timothy to observe them, for he chargeth him to observe them, as in the presence of God, and Christ, and calleth the good Angels to be witnesses both of his faithfulness, in giving him this charge, and of Timothies faithfulness or unfaithfulness, according as he should observe or neglect the things given him in charge, he calls the Angels Elect unquestionably in opposition to the evil, and reprobate Angels., without preferring one before another, doing nothing by partiality He requires the doing of them, without respect to any persons, rich or poor, Friends or Foes. Partiality no way becoming a judge in any cause who ought to hold the ballance even, not inclining it any way, but judging things and not persons. Some of the things before mentioned, may seem of too minute a consideration for the Apostle to lay such a stress upon, or God to give him particular direction in, but the things are not so much to be considered as the end of the Precepts which was the upholding the tree honour and reputation of the Church, which is a very great thing and supposing the things given in charge to have any tendency of that nature, they must not be judged small..

Lay hands suddenly on no man By laying on of hands on no man, is certainly to be understood, Do thou suddenly set no man apart to any Ecclesiastical imployment. Laying on of ands was but an external Ceremony used in blessing, Gen. 48.14, 15. and in the conferring of power upon persons, Num. 27.18. Deut. 34.9. In the New Testament we find this Rite used. In Prayer upon healing the sick, Mark 16.18. Acts 8.8. 2. In Blessing, Mark 10.16. in conferring the gif the Holy Ghost, Acts 19.6. In ordination, or setting persons apart to some Ecclesiastical imployment, Chap. 4.14. Acts 6.6. and being so used, it is sometimes put for the whole action. This the Apostle forbids Timothy to do suddenly, that is without a first proof of the persons fittedness for his work; chap. 3.10. both with respect to his knowledge, and to his Holiness of conversation., neither be partaker of other mens sins This participation of other mens sin ought to be taken heed of, in the whole course of our conversation, but it seemeth here to be especially forbidden with reference to what was before spoken of, viz. the setting men apart for or putting them into any Ecclesiastical imployment, he who puts into the Ministry any erroneous, or ignorant persons, or any persons of a leud conversation, makes himself guilty of all the harm they do, if he has not first taken a due and reasonable proof of them, but has laid hands upon them suddenly. Amongst other wayes by which we interest our selves in others guilt, one is, by not hindring it having power so to do. He, or they, whom it lyes upon to admit, or not admit men into the Ministry, have a power to refuse them in case upon proof of them they do not find them apt to Teach, or fit for the Ministration they are to undertake; or such for Holiness of Life as God requireth: God by his word declaring what such persons ought to be, and commanding him or them first to prove such persons, and to lay hands on none suddenly, has invested him or them with such a power, of which man cannot deprive them.: keep thy self pure The purity here mentioned, is comprehensive of that chastity which some would have the word here signifie, but it is most reasonable to understand it here with relation to what went before, viz. partaking of other mens sins, if thou canst not keep the Church pure, but ignorant or erroneous persons, or so s will get into the Church, yet let them not get in through thy hands, keep thy self pure..

Drink no longer water Not wholly as many did in those Countreys, and Timothy probably did, not because he was not able to buy Wine, but religiously, as a piece of Discipline to keep under the Flesh., but use a little wine But mix some Wine with the Water., for thy stomacks sake To help thy digestion. and thine often infirmities In regard of thy weakness and frequent infirmities..

Some mens sins are open beforehand, going before to judgment The sense of this verse depends upon the term, which we Translate judgment it being doubtful whether it is to be understood, of the Judgment of God: or the Iudgment of men in Ecclesiastical Judicatories. If we understand the words of the Judgment of God, the sense is this; some mens sins are punished in this Life, before their persons come before Gods judgment seat. Others are more private, and concealed the punishment of which follows after. But this Interpretation must suppose Paul here to run into another argument differing from what he had before spoken upon, which though it be not unusual with the Apostle: yet there being no need we should say he does so in this place, I rather incline to think, that by judgment is in this place meant the judgment of the Church, as to persons fit to be trusted with any part of the Ministry of it; some men (says the Apostle) are open, leud, scandalous persons, whose erroneousness, or sottish Life has been manifest before they offer themselves to the Churches judgment, to be put into the office of Elders or Deacons, concerning these thy way is plain admit them not.: and some men they follow after Others discover not the erroneousness of their Principles, nor the impetuousness of their lusts before they have obtained what they aim at, and are got into Office; for these they must fall under thy judgement, when they do discover what they are, and turn them out again..

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