Verse By Verse Through First Timothy

Chapter Five

• Plain and simple, these instructions concern respecting older men and women and treating younger men and women as brothers and sisters, with all purity. As an evangelist, Timothy needed to understand these instructions. They are also important for all of us to learn. Remember, Timothy is still a young man (I Timothy 4:12).
• The word translated “rebuke” here is “ἐπιπλήσσω.” It is the only time this word is used in the New Testament. The definition of this term is: “1) to strike upon, beat upon; 2) to chastise with words, to chide, upbraid, rebuke” (Strong’s # 1969).
• This does not mean that an older man cannot be corrected or admonished when necessary. Rather, the instruction concerns how Timothy is to approach him. Later in this chapter, Paul instructs Timothy to rebuke elders who sin, when the circumstances warrant public rebuke (I Timothy 5:19-20).
• In general, correction is necessary among brothers and sisters of all ages when sin has occurred (Luke 17:3-4, Galatians 6:1-2, I Thessalonians 5:11-14, II Timothy 4:2, Titus 1:13, Titus 2:15, Hebrews 10:23-25, James 5:19-20, and Revelation 3:19) and the Scriptures exist to this end [in part] (II Timothy 3:15-17).
• This instruction is in part about honoring the aged among us (Leviticus 19:32).
• When correcting those who are older, there is a respectful way to carry such out (Job 32:1-10).
• In times of apostasy among the children of Israel you see the young misbehaving towards the older (Isaiah 3:1-5).
• Regardless of age, Christians are brethren (Matthew 23:8). However, Timothy is instructed to approach older men and women with the respect he would show his father and mother, while treating younger men and women as brothers and sisters.
• At the same time, these instructions do not give older brothers and sisters the right to behave arrogantly (I Peter 5:5-6). There must be balance in these matters (Ephesians 5:21).
• In I Timothy 5:2, “with all purity” particularly concerns Timothy's conduct toward younger women. The instruction is not limited to sexual purity, although that is an important application.
• In the second letter we have from Paul to Timothy, he is instructed to flee youthful lusts (II Timothy 2:22).
• More generally speaking, later in this chapter, Timothy is told to keep himself pure (I Timothy 5:22). The hope that is before us is the motivator to be pure (I John 3:1-3).
• Maintaining purity keeps things in the right perspective (Titus 1:15).

• To honor [τιμάω] is: “to prize, that is, fix a valuation upon; by implication to revere: - honour, value” (Strong’s # 5091).
• Honor is to be given to our Father and Jesus (John 5:23). The same word is used concerning the honor due to parents (Ephesians 6:2). The same word is even used in teaching that we are to honor “all” (I Peter 2:17). So, don’t make too much of the word itself. Allow the context and general Scriptural reasoning to clarify what is meant in each case. What I mean by this is simple. The honor due to God is fundamentally different from the honor we are instructed to show other people. While we are to honor all people (I Peter 2:17), we have higher responsibilities toward our brethren (Galatians 6:10).
• The Law of Moses told the Israelites not to afflict any widow (Exodus 22:22). The Israelites were to remember that they had been bondmen in Egypt when considering how they treated widows (Deuteronomy 24:17-18). God said He would curse those that perverted the judgment of the widows (Deuteronomy 27:19).
• There were certainly times when Israel did not take heed to God's laws concerning widows (Isaiah 1:23). They preyed upon the widows (Isaiah 10:1-2). Such mistreatment continued even during the days when Jesus walked upon this earth (Matthew 23:14 and Mark 12:38-40).
• Saints are to look out for widows (James 1:26-27).
• During the early days of the congregation in Jerusalem, widows were included in the daily ministration. When the Grecian widows were neglected, the apostles instructed the disciples to appoint seven men over that business (Acts 6:1-7).
• As we continue through this context, we will see that widows indeed are to receive particular care from the congregation, while other widows have children or other family members who bear the responsibility for their support (I Timothy 5:3-16).

• The first responsibility for any widow belongs to her family [children; nephews, etc.] as we will see shortly in this context (I Timothy 5:8).
• To show piety at home is to demonstrate godliness in the treatment of one's family, which includes honoring and caring for those who have cared for us (Strong's # 2151).
• They are to requite or repay their ancestor. The Jews had a practice of excusing themselves from such responsibilities (Mark 7:9-13).
• This is good and acceptable to God. We are to be testing to see what is acceptable unto God (Ephesians 5:10).

• A “widow indeed” is desolate [solitary; left alone - no children or family] (cf. Isaiah 49:21). *Seeing as how a later instruction is that she had brought up children (vs.10), some bad things may have happened to leave her desolate. This could also mean she has family, but they have left her alone.
• She trusteth in God (I Peter 3:5-6; cf. Hebrews 11:11).
• She continues in supplications and prayers night and day (Luke 2:36-38, Romans 12:12, and I Thessalonians 5:17-18).
• This shows that her situation has not crushed her faith. She has enduring faith (James 1:2-4).

• She that liveth in pleasure [lead a voluptuous life] is dead (Luke 15:11-24; Luke 15:32, and Ephesians 2:1-3).
• A faithful child of God abstains from fleshly lusts (I Peter 2:11), while this type of woman indulges her carnal lusts.

• Timothy is supposed to give in charge “παραγγέλλω”, which is to command something (I Timothy 4:11; cf. Strong’s # 3853). We talked about this work of an evangelist when we looked at I Timothy 1:3.
• In I Timothy 5:3-6, Paul has been discussing widows and the responsibility of children and other family members to care for them. Verse eight continues that responsibility. Therefore, the command in verse seven appears particularly concerned with ensuring that those involved fulfill their responsibilities without blame.
• All saints are supposed to be blameless (Philippians 2:14-16 and II Peter 3:10-14).
• Teaching is goal oriented (Colossians 1:27-29).

• The principle of this verse has already been covered contextually (I Timothy 5:4) and will be repeated again (I Timothy 5:16).
• Taking care of one’s family is naturally understood. That natural order was even used by Paul to illustrate a spiritual principle (II Corinthians 12:14).
• Even those thought of as sinners practice this principle (Matthew 5:46-47).
• By refusing a responsibility plainly taught in the faith, his conduct amounts to a practical denial of what he professes to believe (Titus 1:16 and James 2:14-26).
• It is not that this is some sort of worse sin than others. If someone claims to belong to Christ yet fails in a duty commonly acknowledged by those outside the faith, his conduct is more disgusting because he possesses greater knowledge and greater accountability (Luke 12:42-48). Hypocrisy is disgusting (Matthew 23:13-33, Romans 2:1-29, and Romans 12:9).