Verse by Verse

22 Do not lay hands on anyone hastily, nor share in other people’s sins; keep yourself pure.

23 No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities.

24 Some men’s sins are clearly evident, preceding them to judgment, but those of some men follow later.

25 Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden.

Lay hands (v.22) — signifying fellowship

keep (v.22) = exercise watchful care

pure (v.22) = upright, honorable

Some commentaries state that verse 22 is a warning against restoring a sinning member to fellowship too soon. I think it makes more sense in context as a warning against giving a person a position of leadership in the church before knowing him well. If you do, and he turns out to be involved in some habitual sin, you are responsible for his sins in light of church leadership.

no longer drink only water (v.23) = “Be no longer a drinker of water” — don’t entirely abstain from alcohol

Some commentaries think verse 23 is completely parenthetical — that Paul was concerned for Timothy because of the stress he was under. Some think it might refer back to “keep yourself pure” in verse 22 — a warning against partaking in the sin of asceticism.

clearly evident (v.24 and 25) = manifested before, public

preceding (v.24) = leading forth

The meaning here is that these open sins go before their perpetrator to the judgment-seat like heralds, proclaiming their sentence in advance. Krisin (judgment) is not specifically the judgment of men or the final judgment of God, or the sentence of an ecclesiastical court — but is used indefinitely. The writer would say, no judicial utterance is necessary to condemn them of these sins. The words [follow later] refer to sins that follow up the offender to the bar of judgment and are first made openly manifest there. — Wuest, page 89

follow later (v.24) — some sins are hidden and don’t become evident until later, or perhaps until the judgment

good (v.25) — kalos = noble, honorable

those that are otherwise (v.25) — good works not plainly evident

¹⁷ Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine.

¹⁸ For the Scripture says, “You shall not muzzle an ox while it treads out the grain,”and, “The laborer is worthy of his wages.”

¹⁹ Do not receive an accusation against an elder except from two or three witnesses.

²⁰ Those who are sinning rebuke in the presence of all, that the rest also may fear.

²¹ I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality.

elders (v.17) — same as “bishops” in 1 Timothy 3:1-7

rule (v.17) = lit. “stand before” — lead, be over — with the sense of “maintaining”

honor (v.17) — financial support

labor (v.17) = grow weary, toil, exhausted, tired

doctrine (v.17) — teaching — those elders who study the Word and teach it

You shall not muzzle an ox … (v.18) — from Deuteronomy 25:4 (see 1 Corinthians 9:9)

The laborer is worthy … (v.18) — from Luke 10:7 (Luke was a frequent companion of Paul.)

accusation against an elder (v.19) = a formal accusation before a tribunal — because of their position, elders are likely to receive accusations from those who don’t like their teaching (Titus 1:9)

from (v.19) = upon — upon the authority of

two or three witnesses (v.19) — from Deuteronomy 17:6; 19:15

sinning (v.20) — tense indicates persistent sin

rebuke (v.20) = a reproof that is likely to result in conviction

before all (v.20) = before the rest — the other elders

God and the Lord Jesus Christ (v.21) — The words “God” and “Lord Jesus Christ” are in a construction which is called Granville Sharp’s rule which makes the words “God” and “Lord Jesus Christ” refer to the same individual. It is “our God, even Christ Jesus.” “Lord” is not in the text. “Our” is from the article before “God.” The expression is polemic [a strong verbal attack against], the apostle having in mind the institution of emperor worship, the state religion of the Roman Empire, in which the emperor was worshiped as a deity. He was called “lord,” “savior,” and “god.” — Wuest, page 87

elect angels (v.21) — those who didn’t fall with Satan — The angels observe the church so they might understand God’s wisdom (Ephesians 3:10)

observe (v.21) = keep watch over, guard

¹¹ But refuse the younger widows; for when they have begun to grow wanton against Christ, they desire to marry,

¹² having condemnation because they have cast off their first faith.

¹³ And besides they learn to be idle, wandering about from house to house, and not only idle but also gossips and busybodies, saying things which they ought not.

¹⁴ Therefore I desire that the younger widows marry, bear children, manage the house, give no opportunity to the adversary to speak reproachfully.

¹⁵ For some have already turned aside after Satan.

¹⁶ If any believing man or woman has widows, let them relieve them, and do not let the church be burdened, that it may relieve those who are really widows.

refuse (v.11) = have nothing to do with, shun (as in 1 Timothy 4:7)

grow wanton (v.11) = feel the impulse of sexual desire — which draws their attention from serving Christ

marry (v.11) = desire to marry based on emotions

condemnation (v.12) = judgment, reproach — not punishment

cast off (v.12) = act toward something as though it were annulled

faith (v.12) — this probably refers to a commitment widows were asked to make to serve the church in return for their support

idle (v.13) — because they don’t have to provide for their own support

gossips (v.13) = garrulous, babblers, making idle accusations, uttering nonsense

busybodies (v.13) = taken up with trifles — meddling in other people’s affairs

I desire (v.14) = a desire which comes from reason, not from emotions

opportunity (v.14) = the Greek word means “a starting point, a base of operations” in military terms

adversary (v.14) — those looking for reasons to attack or criticize the church and Christianity

speak reproachfully (v.14) = abuse, revile

turned aside after Satan (v.15) — may refer to widows who were remarried to unbelievers

⁸ But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.

⁹ Do not let a widow under sixty years old be taken into the number, and not unless she has been the wife of one man,

¹⁰ well reported for good works: if she has brought up children, if she has lodged strangers, if she has washed the saints’ feet, if she has relieved the afflicted, if she has diligently followed every good work.

provide (v.8) = perceive before, anticipate, think of beforehand, care for, provide

his own (v.8) — relatives

household (v.8) — living in his house

denied the faith (v.8) — in a practical sense. Under grace, works are an outpouring of love and thanks for what Christ has done. To neglect that response is to deny that part of the equation, that part of the faith. It does not mean that the person loses their salvation, or that the person was never saved to begin with. All Christians neglect the proper response at times. But to neglect it in the area of caring for one’s own makes a person more a fault than unbelievers who do care for their own naturally.

number (v.9) — those mentioned in verses 3 and 5, who receive church support

wife of one man (v.9) — There is some disagreement about this. Some commentaries say that it excludes women married more than once. I think it is just an injunction against those who have been divorced and remarried (or perhaps involved in polygamy) and so may still have a living husband. In verse 14, Paul recommends that widows under 60 remarry, and I find it difficult to believe that he was recommending them to enter into a condition which would make them ineligible for church support in the future.

good (v.10 — 2x) — The first use is kalos = intrinsically good, fair, noble — The second use is agathos = beneficial

brought up (v.10) = reared, nourished

washed the saint’s feet (v.10) — at that time, in that culture, a necessity (indicated by the Greek), not a ritual

saints’ (v.10) = set apart for God, so, believers’ feet

I’m not sure that verses 9 and 10 are intended to be a checklist which a widow has to complete in full to be eligible. I think it probably means that she has to have performed well in any of these areas in which she had an opportunity to minister or act. So, a woman unable to bear children would not be excluded, but a woman who had children but did not care for them properly would be excluded. Perhaps it should be understood with the final clause first, like this:

A widow must have followed up every good work that she had an opportunity to act on in any of these categories:

• if she has brought up children

• if she has lodged strangers

• if she has washed the saints’ feet

• if she has relieved the afflicted

With the added understanding that she would not refuse any opportunities that arose.

But that’s just my opinion at this point. I could be wrong.

³ Honor widows who are really widows.

⁴ But if any widow has children or grandchildren, let them first learn to show piety at home and to repay their parents; for this is good and acceptable before God.

⁵ Now she who is really a widow, and left alone, trusts in God and continues in supplications and prayers night and day.

⁶ But she who lives in pleasure is dead while she lives.

⁷ And these things command, that they may be blameless.

honor (v.3) = fix the value, estimate, venerate — properly appreciate — (here) includes financial support

really widows (v.3) = absolutely, truly — without financial means, indigent and without children or other relations — There may have been a lot of women in these circumstances due to persecution in the church or perhaps because they had been saved out of an untenable pagan lifestyle.

first (v.4) — shows that this obligation is primary

piety (v.4) = reverence, regard — in a practical sense

at home (v.4) = in one’s household, family

repay (v.4) = recompense, repay what is due for the care of them when young, discharge an obligation

parents (v.4) = lit. “to come before” — older relatives

good and (v.4) — not in the original manuscripts

acceptable (v.4) = well-pleasing

before (v.4) = in the sight of

now (v.5) — in contrast to those who have someone to support them

trusts (v.5) — should be “hopes” — tense is “has her hope settled permanently on God”

supplications (v5) — expressions of personal needs — It could be that these widows who received financial support from the church were, in return, involved in the ministry of praying and caring for the needs of others in the church.

prayers (v.5) = devotions

continues (v.5) = remains, abides

lives in pleasure (v.6) = lives with extravagant self-indulgence, luxuriously (used elsewhere in Scripture only in James 5:5)

dead (v.6) — spiritually dead. Verse 6 literally reads “But the one who lives luxuriously, lives while she is in the state of having died, with the result that she is dead.”

blameless (v.7) = with no grounds for blame

The conditions for receiving welfare from the church are, and should be, much stricter than they are for receiving welfare from the state.

1 Do not rebuke an older man, but exhort him as a father, younger men as brothers,

2 older women as mothers, younger women as sisters, with all purity.

older man (v.1) — the Greek word used here is often translated elders, referring to church leaders. Here it refers to those older in years.

Men were not appointed as elders. They became elders by reason of long, mature experience in the Christian life. Bishops or overseers are appointed from among the elders (Titus 1:5; Acts 14:23). It is best, therefore, to take the term “elder” as a designation of a class of men in the church, the older men who by reason of age, character and long church-membership, have a respected and trusted standing in the church. — Wuest, page 77

rebuke (v.1) = to strike at, rebuke severely, chastise with words — used only here in the Bible. The word translated “rebuke” in other verses means “reprove,” “convict”

exhort (v.1) = beg, beseech, entreat

purity (v.2) = chastity — in spirit, manner and act

Stam thinks the exhortation in question in these two verses relates specifically to the families’ responsibility to take care of their own elderly members and the church’s care of the needy, as laid out in the following verses.

14 Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership.

15 Meditate on these things; give yourself entirely to them, that your progress may be evident to all.

16 Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you.

do not neglect (v.14) = tense indicates “do not keep on neglecting” — don’t be careless, don’t make light

gift (v.14) = charisma = gift of grace enabling Timothy to serve the Church

by prophecy (v.14) — revelation, probably to Paul, of Timothy’s ministry

“Gift” is from charisma, in the technical Pauline sense of extraordinary powers distinguishing certain Christians and enabling them to serve the church of Christ, the reception of which is due to the power of divine grace operating in their souls by the Holy Spirit. The word refers here to a special inward endowment which qualified Timothy for exhortation and teaching, and which was directly imparted by the Holy Spirit. This special endowment was given Timothy “by prophecy.” That is, prophetic intimations were given to Paul as to the selection of Timothy for the ministerial office. These prophecies were given by the Holy Spirit who also bestowed the gift. These prophetic intimations were repeated in connection with the ceremony of ordination at which time the hands of the Church elders were laid upon Timothy. The laying on of hands speaks of identification. Here it was the outward act and ceremony symbolizing the fact that Timothy was now to be identified with the elders in the common work of the ministry of the word. He became one of them and one with them. The word “presbytery” [eldership] is from presbuteros, “an older person, one advanced in years,” used in Luke 22:66 of the body of representative elders of the people in the Sanhedrin. Here it is used of the elders of the local assemblies, those church officials charged with the responsibility of supervising the spiritual welfare of the local assembly. — Wuest, pages 74-75

The gifting that was given to Timothy, and the prophecy that accompanied it, were aspects of the prophetic age before the canon of Scripture was complete. They were consistent with the period of Paul’s ministry and lasted until John was given the final revelation. This  sort of gifting, and all prophecy, has ceased until the end of the age of Grace (1 Corinthians 13:8-10).

mediate (v.15) = attend carefully, be diligent, care for, practice

give yourself (v.15) = lit. “be constantly in these things”

progress (v.15) = blaze the way, advance — the Greek word is always used in a positive sense

take heed (v.16) = hold upon, fasten attention on

continue (v.16) = stay by the side of, stick to them, see them through.

save (v.16) — The salvation referred to here is understood by a study of the context, namely, being saved from the teachings of demon-influenced men. That is, by the reading of the Word, by exhortation from it, and by a clear explanation of its meaning, Timothy and his hearers will be saved from becoming entangled in these heresies. — Wuest, page 76

12 Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity.

13 Till I come, give attention to reading, to exhortation, to doctrine.

despise (v.12) = contempt displayed by  harmful action — active, not a mere feeling — tense indicates forbidding an action already occurring

youth (v.12) — Timothy was at least 30 and perhaps as old as 40, but still younger than most ministers and the elders in his church

be (v.12) = keep on becoming — so … Don’t allow anyone to continue pushing you aside. Rather, keep on becoming an example by …

example (v.12) = type, example to be imitated, pattern

word (v.12) — speech

conduct (v.12) — translated elsewhere as “behavior,” “life,” “living”

love (v.12) = agape — sacrifice for the benefit of others

in spirit (v.12) — not in the original manuscripts

purity (v.12) — of motive as well as action

give attention (v.13) — give heed, attach oneself to, apply oneself to, cleave to

reading (v.13) — public reading of Scripture

exhortation (v.13) = encouragement — urge to adopt a certain course of conduct

doctrine (v.13) = teaching

What Paul was probably referring to was the nature of public ministry — reading Scripture, encouraging good conduct and teaching sound doctrine — although a minister should also attend to these things in his own life.

6 If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed.

7 But reject profane and old wives’ fables, and exercise yourself toward godliness.

8 For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come.

9 This is a faithful saying and worthy of all acceptance.

10 For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe.

11 These things command and teach.

instruct (v.6) = lit. “place under,” remind

brethren (v.6) = lit. “from the same womb”

these things (v.6) — those things just taught in verses 1-5

good (v.6 — 2x) = intrinsically good, good in and of itself

minister (v.6) = servant — the same Greek word translated “deacon” in 1 Timothy 3:8

nourished (v.6) = constantly nourishing yourself

words of faith (v.6) = lit. “words of the faith” — doctrine — not just words that express faith

doctrine (v.6) = lit. “the doctrine,” teaching, instruction

carefully followed (v.6) — followed with diligent practice, attended closely

reject (v.7) = refuse, have nothing to do with, shun

profane (v.7) = having no connection or relation to God, secular

fables (v.7) = myths, falsehoods, stories (See 1 Timothy 1:4)

exercise (v.7) — constant exercise, spiritual training

toward (v.7) = with a view to

godliness (v.7) = reverence, respect

profits a little (v.8) — lit. “profits for a little” — in contrast to godliness, which is profitable for all things. — So, bodily exercise is profitable for this life only, but godliness is profitable for this life and that to come.

The words, “bodily exercise,” are found in a parallel passage from Seneca. This renders it almost certain that the primary reference is to gymnastic exercises. The context in which it is found in our Timothy passage refers this bodily exercise to an absurd and profane theosophy of which discipline of the body was the chief or only practical expression. The contrast then is not so much between bodily exercise commonly so called, and piety, as between piety (which includes a discipline of the body) and this asceticism spoken of in the context, that absurd and profane theosophy of which the just-mentioned authority speaks. Paul is not referring here to gymnastic exercises as such, and therefore what he says about their value, cannot be inferred from his remarks here. He is referring to ascetic practices which took the form of physical exercise. — Wuest, pages 70-71

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[This] is an answer to those who would discipline their followers by forbidding them to marry or commanding them to abstain from food. These restrictions, they say, bring health to the soul, but … it is not by mortification of the body that we grow spiritually, but by the study of the Word, and true godliness. — Stam, page 101

Verse 9 refers back to what was just written.

for (v.10) = unto this — unto the end of achieving godliness

labor (v.10) = toil involving weariness — to the point of exhaustion

and (v.10) — indicates increase — “we labor, yea strive”

suffer reproach (v.10) — some manuscripts have the Greek word that means this, but others have another word that means “strive,” from which we get our word for “agony.” — contending as in public games (See 1 Corinthians 9:24-27) — persevering against opposition

we trust (v.10) = lit. “we have hoped” — the tense indicates a continuing action — faith in the certainty of the fulfillment of God’s promises which is so secure that we realize it as a present truth

Savior of all (v.10) — One could find in this statement the idea that God is the Preserver of the entire human race in the sense of His providential care. But the context, which brings in the idea of faith, seems to indicate that the idea of salvation from sin and the impartation of eternal life is the function here of God as Savior. He is Savior of all men in the sense that our Lord is “the Savior of the world” (John 4:42). He is the actual Savior of those who believe, and the potential Savior of the unbeliever in the sense that He has provided a salvation at the Cross for the sinner, and stands ready to save that sinner when the latter places his faith in the Lord Jesus. — Wuest, page 72

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God has made a bona fide offer of salvation to all men, since Christ paid the price for all. Thus we can go to any poor sinner and say to him: “Your sins have been paid for; will you believe this and trust in the Lord Jesus Christ as your Savior?” … This is an offer, an invitation, and the lot of the unsaved is not changed just because Christ died for them. Rather Christ’s death for the sins of all is the basis for God’s offer of salvation to all. The trespasses of the unsaved are not imputed to them now; they may be saved by simple faith because their sins were imputed to Christ. But if they reject the offer of reconciliation the greater condemnation will be theirs, first for all their sins (Revelation 20:12-13), and also for spurning the offer of salvation, the free gift of God purchased for us at so great a cost by the Lord Jesus Christ (2 Thessalonians 2:10). — Stam, page 103.

these things (v.11) — regarding godliness vs. asceticism and the need to avoid fables

1 Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons,

2 speaking lies in hypocrisy, having their own conscience seared with a hot iron,

3 forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.

4 For every creature of God is good, and nothing is to be refused if it is received with thanksgiving;

5 for it is sanctified by the word of God and prayer.

now (v.1) = here “but” — contrasting what follows with what has just been said in chapter 3

the Spirit expressly says (v.1) — through revelation to Paul directly

latter (v.1) = that which comes after — No period of time is referred to. Paul was indicating things that would happen after he wrote this, and were already happening.

times (v.1) = seasons characterized by some spiritual or moral feature, as opposed to a period marked by length — so Paul was referring to this entire age of grace.

No specific signs were given to herald the close of the present dispensation of grace or the coming of Christ to catch His own away from this earth. The dispensation of grace is timeless and signless in character. Nothing whatever is said as to how long it will last, or when it will be brought to a close, for every day is a day of grace, pure grace, and this grace is enhanced by the very apostasy which began in apostolic days and has continued to the present. To Paul, the apostasy was already close at hand, and he instructed Timothy as to what to do abut it but God, slow to anger and plenteous in mercy, has allowed it to continue for twenty long centuries. — Stam, pages 87-88.

some (v.1) — those who are misled by the the seducing spirits

depart (v.1) = fall way, turn away

faith (v.1) — the article before the word in the original proves this refers to a specific doctrine — Paul’s doctrine

giving heed (v.1) = attaching oneself to, cleaving to (see 1 Timothy 1:4)

deceiving (v.1) = wandering, roving, misleading, leading to error

doctrines (v.1) = teachings, instructions

Verse 2 refers to the human agents of the deceiving spirits.

Our Lord called Satan the father of lies (John 8:44) and 2 Corinthians 11:14 declares that to deceive men he is “transformed into an angel of light.” And the passage goes on to say: “Therefore it is no great thing if his ministers also be transformed  as the ministers of righteousness; whose end shall be according to their works” (2 Corinthians 11:15). — Stam, pages 92-93.

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The spirit’s work, and the teachings are exhibited in the hypocrisy of them that speak lies; and this hypocrisy finds detailed expression in regulations suggested by a false asceticism. The clause could be better rendered “through the hypocrisy of liars.” It connects with “departing from the faith.” That is, these individuals depart from the faith through the hypocrisy of liars, the false teachers. These who depart from the faith have their conscience seared with a hot iron. The words, “Hot iron,” are superfluous … “branded in their conscience.” The metaphor is from the practice of branding slaves or criminals, the latter on the brow. These deceivers are not acting under delusion, but deliberately, and against conscience. They wear the form of godliness, and contradict their profession by their crooked conduct (2 Timothy 3:5). The brand is not on their brow but on their conscience. These are branded with the marks of Satan (2 Timothy 2:26) as Paul was with the marks of the Lord Jesus (Galatians 6:17). — Wuest, page 67.

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There are religious leaders — closer to home than many think — who, with already-seared consciences, “speak lies in hypocrisy.” It is important that we understand this, for the vast majority of Christian believers go on in “innocent” ignorance of the fact that some spiritual leaders would actually — and willfully — deceive them, a sin much easier to fall into than most of us realize. Such people are easily taken in, for they leave it to the pastor to tell them what is God’s truth, instead of “searching the Scriptures daily,” as the noble Bereans did, to see “whether those things were so” (Acts 17:11). And in their irresponsibility they fail to heed Paul’s exhortation and warning: “That we henceforth be no more children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Ephesians 4:14). — Stam, page 93.

forbidding to marry (v.3) — some Jewish sects were already doing this during Paul’s time, including the Essenes, who were influencing the Colossian church. And, of course, Rome adopted this in the fourth century.

to be received (v.3) = for reception

by those (v.3) = for those

creature (v.4) = created thing

good (v.4) = of worth in and of itself (as distinct from specifically “beneficial”)

refused (v.4) = thrown away, rejected

sanctified (v.5) = set apart, made holy (not just declared holy)

by the Word of God (v.5) — which has pronounced it clean

and prayer (v.5) — because a believer has given thanks for it