1 Timothy 5:22 Komentář

Here the apostle, I. Directs Timothy how to reprove (Ti1 5:1, Ti1 5:2). II. Adverts to widows, both elder and younger (Ti1 5:3-16). III. To elders (Ti1 5:17-19). IV. Treats of public reproof (Ti1 5:20). V. Gives a solemn charge concerning ordination (Ti1 5:21, Ti1 5:22). VI. Refers to his health (Ti1 5:23), and states men's sins to be very different in their effects (Ti1 5:24, Ti1 5:25).

INTRODUCTION TO 1 TIMOTHY 5 In this chapter the apostle lays down rules about the manner of rebuking persons, suitable to their several ages; gives directions concerning widows, both old and young; and instructs Timothy how to behave towards elders in office on different accounts. The rules for giving reproof to old men, as fathers; to young men, as brethren; to elder women, as mothers; and to the younger, as sisters, are in Ti1 5:1. Next follow the directions about taking care of widows, who are to be honoured and maintained by the church, that are widows indeed, Ti1 5:3 not such who have relations that are capable of taking care of them, who ought to do it, and not burden the church; since so to do is an act of piety, a requiting parents for their former care and kindness, and is good and acceptable in the sight of God, Ti1 5:4 but such who are desolate and alone, and have no husbands nor children, nor any to support their wants, but wholly depend on the providence of God, and are constant at the throne of grace crying for help and relief, which shows they are living Christians; whereas such who spend their time in sinful lusts and pleasures, are dead while they live; wherefore if members of churches, with respect to this business, would be blameless, they ought to take care of the former, and reprove the latter, Ti1 5:5. And as for those persons who cast their poor widows upon the church, and will not provide for them, when they are able, they are to be looked upon as deniers of the faith, and to be worse than the Heathens themselves, Ti1 5:8. The qualifications of widows to be taken care of by the church, besides those before mentioned, are, that they be sixty years of age, having been the wife of one man, and well known for their good works, some of which are particularly mentioned, Ti1 5:9 but those who are under the age fixed, and especially are fit for marriage, and the procreation of children, should be rejected, because of their lasciviousness, idleness, tattling, and busying themselves about other people's matters; these, on the contrary, should be directed to marry, bear children, take care of household affairs, and give no occasion to the enemy to reproach and blaspheme; and the rather such advice should be taken, since there had been some sad instances of apostasy in such persons, Ti1 5:11. And then the apostle repeats his order to believers, to take care of their poor widows, who were able to do it themselves, that so the church might not be burdened, and might be able to relieve such as were real and proper objects, Ti1 5:16. And then follow rules with respect to elders in office, as that those that rule well, and labour in the ministry of the word, should be honourably maintained; which is confirmed by a passage of Scripture in the Old Testament, and by a saying of Christ's in the New, Ti1 5:17, that an accusation should not be received against one of such a character, but by two or three witnesses, Ti1 5:19 and that such of them that fell into any notorious sin should be publicly rebuked, in order to make others afraid to sin, Ti1 5:20. And these things the apostle, in the most solemn manner, charges Timothy, in the sight of God, Christ, and the angels, to observe, without partiality, Ti1 5:21. To which he adds, that he would not have him be hastily concerned in the ordination of anyone as an elder, lest he should involve himself in his sin, whereas by acting otherwise he would be free, Ti1 5:22 and then inserts some advice to himself, to take care of his health, Ti1 5:23 and concludes the chapter with observing, on occasion of what he had said, Ti1 5:22 that some men's sins were open, and their characters were easily discerned, and others were private, and such were also the good works of others; which made the case either more easy or more difficult to determine what was to be done; and therefore nothing should be done suddenly and rashly, Ti1 5:24.

Drink no longer water,.... Though it was commendable in him to keep under his body, as the apostle did, by abstemious living, and not pamper the flesh and encourage the lusts of it, and so preserve purity and chastity; yet it was proper that he should take care of his health, that it was not impaired by too much severity, and so he be incapable of doing the work of the Lord. And it seems by this, that his long and only use of water for his drink had been prejudicial to his health: wherefore the following advice was judged proper: but use a little wine; some, by "a little wine", understand not the quantity, but the quality of the wine; a thin, small, weak wine, or wine mixed with water; and so the Ethiopic version renders the words, "drink no more simple water", (or water only,) "but mix a little wine"; though rather the quantity is intended, and which is mentioned. Not as though there was any danger of Timothy's running into an excess of drinking; but for the sake of others, lest they should abuse such a direction, to indulge themselves in an excessive way; and chiefly to prevent the scoffs of profane persons; who otherwise would have insinuated that the apostle indulged intemperance and excess: whereas this advice to the use of wine, was not for pleasure, and for the satisfying of the flesh, but for health, for thy stomach's sake; to help digestion, and to remove the disorders which might attend it: the Ethiopic version renders it, "for the pain of the liver", and "for thy perpetual disease"; which last might be a pain in his head, arising from the disorder of his stomach: the last clause we render, and thine often infirmities; or weaknesses of body, occasioned by hard studies, frequent ministrations, and indefatigable pains and labours he endured in spreading the Gospel of Christ.

Baptism is not rashly to be administered.… Similarly, this precept is rather to be looked at carefully.… “Lay not hands easily on any; share not other men’s sins.”

On the contrary, this precept is rather to be looked at carefully: "Give not the holy thing to the dogs, nor cast your pearls before swine; " and, "Lay not hands easily on any; share not other men's sins." If Philip so "easily" baptized the chamberlain, let us reflect that a manifest and conspicuous evidence that the Lord deemed him worthy had been interposed.

Again to Timotheus: "Lay hands on no one hastily, nor communicate with others' sins." Again to the Ephesians: "Be not, then, partners with them: for ye were at one time darkness.

For what a disgrace is suffered by your name, when one spends his days in intoxication and debauchery,

And the man who put on Christ, who is the Christ of all of us no less; for he, in writing to his dearly-beloved son Timothy, says: "Lay hands suddenly on no man, neither be partaker of other men's sins."

What does Paul say? If one who I have ordained has sinned, do I share his blame and punishment? Yes, says he. One who authorizes evil is blameworthy. It is just as in the case of any one entrusting into the hands of a raging and insane person a sharply pointed sword, with which the madman commits murder, that one who gave the sword incurs the blame. So anyone that gives the authority that arises from this office to a man living in evil, draws down on his own head all the fire of that man's sins and audacity.

"Lay hands," he says, "suddenly on no man, neither be partaker of other men's sins." What is "suddenly"? Not upon a first, nor a second, nor a third trial, but after frequent and strict examination and circumspection. For it is an affair of no common peril. For thou wilt be responsible for the sins committed by him, as well his past as his future sins, because thou hast delegated to him this power. For if thou overlook the past unduly, thou art answerable for the future also, as being the cause of them, by placing him in that station, and of the past too, for not leaving him to mourn over them, and to be in compunction. For as thou art a partaker of his good actions, so art thou of his sins. "Keep thyself pure." This he says with reference to chastity.

If the church partakes of the sins which were forbidden by the apostle, then it must be considered to consent to them.

The apostle writes to Timothy: “Practice self-control.” It’s a command; it’s an order; it has to be listened to; it has to be carried out. But unless God comes to our help, we get stuck. We try, indeed, to do it by willpower, and the will makes some effort. It shouldn’t, though, rely on its ability unless it is assisted in its debility.

For the peace and order of the Lord’s whole household will be shaken, if what is required in the body be not found in the head. What is it to lay on hands hastily but to confer the priestly dignity on unproved men before the proper age, before there has been time to test them?

Do not quickly lay hands on anyone, nor share in the sins of others. Keep yourself pure. And Paul discusses the matter of selecting for ordinations. For he wrote to a bishop. And he says, do not quickly, for example, not from the first or second thoughts, but after examining many times and thoroughly. nor share in the sins of others. That is, appointing a bishop that is unworthy of the people. Keep yourself pure. Paul commands Timothy concerning self-control. But if a man so exhausts himself with fasting and drinking water that he even falls ill from it, what ought we to do, or how should we observe this?

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. 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. Here he gives him a lesson on chastity.

Then when he says, do not impose hands lightly upon any man, he treats about promotions; and this seems to be a reason for his previous advice. For just as he must not be quick to punish, so he must not be quick to promote, i.e., ordain to sacred orders speedily: let these also first be proved (1 Tim 3:10): gather unto me seventy men of the ancients of Israel, whom you know to be ancients and masters of the people (Num 11:16). As if to say: those whom you are certain to be worthy. And why? Neither be partaker of other men's sins, because if you ordain indiscriminately, and as a result, they sin with themselves or among the people, you will be held responsible. Or he becomes a partaker of other men's sins who does not correct when he is able: not only that they do them, but they also who consent to them (Rom 1:32); touch no unclean thing (Isa 52:11). Then when he says, keep yourself chaste, he shows how he must behave toward himself. And this is good advice because it sometimes happens that a person spends so much time with others that he neglects himself: first, therefore, he exhorts himself to chastity; second, he strives to moderate his abstinence, at do not still drink water. He says, therefore: you who are obliged to correct others, keep yourself chaste: I chastise my body and bring it into subjection: lest perhaps when I have preached to others, I myself should become a castaway (1 Cor 9:27). Timothy, of course, was an extremely abstemious man who afflicted his body to avoid sins of the flesh: I have thought in my heart to withdraw my flesh from wine that I might turn my mind to wisdom and might avoid folly (Eccl 2:3).

Rules to be observed in giving reproofs to the old and to the young, Ti1 5:1, Ti1 5:2. Directions concerning widows, Ti1 5:3-16. Of elders that rule well, Ti1 5:17, Ti1 5:18. How to proceed against elders when accused, and against notorious offenders, Ti1 5:10-21. Directions concerning imposition of hands, Ti1 5:22. Concerning Timothy's health, Ti1 5:23. Reasons why no person should be hastily appointed to sacred offices, Ti1 5:24, Ti1 5:25.

Lay hands suddenly on no man - Do not hastily appoint any person to the sacred ministry: let the person be well proved before he receives the imposition of hands. Some understand this of laying hands on the sick. Neither be partaker of other men's sins - It is a sin for any improper person to thrust himself into the sacred office; and he partakes of that sin who introduces, helps him forward, or sanctions him in it. O, what an account will rash, undiscerning, and prejudiced bishops, presbyters, and others, have to render to God for their ordinations! Their laying rash or careless hands "on skulls that cannot teach, and will not learn;" while probably they refuse inducting others well qualified for the Christian ministry. Keep thyself pure - From this and every other evil.

GENERAL DIRECTIONS AS TO HOW TIMOTHY SHOULD DEAL WITH DIFFERENT CLASSES IN THE CHURCH. (1Ti. 5:1-25) an elder--in age; probably not an elder in the ministry; these latter are not mentioned till Ti1 5:17, "the elders that rule." Compare Act 2:17, "your old men," literally, "elders." Contrasted with "the younger men." As Timothy was admonished so to conduct himself as to give no man reason to despise his youth (Ti1 4:12); so here he is told to bear in mind his youth, and to behave with the modesty which becomes a young man in relation to his elders. Rebuke not--literally, "Strike not hard upon"; Rebuke not sharply: a different word from "rebuke" in Ti2 4:2. entreat--exhort. as brethren--and therefore equals; not lording it over them (Pe1 5:1-3).

Lay hands--that is, ordain (Ti1 4:14; Ti2 1:6; Tit 1:5). The connection is with Ti1 5:19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to Ti1 5:19, as next clause, "neither be partaker of other men's sins," refers to Ti1 5:20. ELLICOTT and WIESINGER understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been "rebuked" (Ti1 5:20) and then excommunicated (Mat 18:17); Ti1 5:20 favors this. But as in Ti1 4:14, and Act 6:6; Act 13:3; Ti2 1:6, the laying on of hands is used of ordination (compare however as to confirmation, Act 8:17), it seems better to take it so here. suddenly--hastily: Ti1 5:24-25 show that waiting for a time is salutary. neither be partaker of other men's sins--by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in Ti1 5:19-20. Be not a partaker in other men's sins by not "rebuking them that sin before all," as well as those that are candidates for the presbytery, as also all "that sin." keep thyself pure--"thyself' is emphatic. "Keep THYSELF" clear of participation in OTHER men's sin by not failing to rebuke them that sin (Ti1 5:20). Thus the transition is easy to Ti1 5:23, which is concerning Timothy personally; compare also Ti1 5:24.