The MacArthur Study Bible, NKJV, page 627
4:15 progress. The word was used in military terms of an advancing force and in general terms of advancement in learning, understanding, or knowledge. Paul exhorted Timothy to let his progress toward Christlikeness be evident to all.
4:16 to yourself and to the doctrine. The priorities of a godly leader are summed up in his personal holiness and public teaching. All of Paul’s exhortations in vv. 6–16 fit into one or the other of those two categories. you will save…yourself. Perseverance in believing the truth always accompanies genuine conversion (see note on Matt. 24:13; cf. John 8:31; Rom. 2:7; Phil. 2:12, 13; Col. 1:23). those who hear you. By careful attention to his own godly life and faithful preaching of the Word, Timothy would continue to be the human instrument God used to bring the gospel and to save some who heard him. Though salvation is God’s work, it is His pleasure to do it through human instruments.
1 Timothy 5
5:1 rebuke. Some translations add “sharply” to the word “rebuke,” which fills out the intensity of the Gr. term. An older sinning believer is to be shown respect by not being addressed with harsh words (cf. 2 Tim. 2:24, 25). an older man. In this context, the Gr. is indicating older men generally, not the office of elder. The younger Timothy was to confront sinning older men with deference and honor, which is clearly inferred from OT principles (cf. Lev. 19:32; Job 32:4, 6; Prov. 4:1–4; 16:31; 20:29). exhort. This Gr. word, which is related to a title for the Holy Spirit (paracle¯tos; cf. John 14:16, 26; 15:26; 16:7), refers to coming alongside someone to help. It may best be translated “strengthen.” We are to strengthen our fellow believers (cf. Gal. 6:1, 2) in the same way the Scripture (Rom. 15:4) and the Holy Spirit do.
5:3–16 This section supports the mandate of Scripture that women who have lost the support of their husbands are to be cared for (cf. Ex. 22:22–24; Deut. 27:19; Is. 1:17). God’s continual compassion for widows only reinforces this command (cf. Ps. 68:5; 146:9; Mark 12:41–44; Luke 7:11–17).
5:3 Honor. “To show respect or care,” “to support,” or “to treat graciously.” Although it includes meeting all kinds of needs, Paul had in mind here not only this broad definition, but primarily financial support (cf. Ex. 20:12; Matt. 15:1–6; 27:9). really widows. Not all widows are truly alone and without resources. Financial support from the church is mandatory only for widows who have no means to provide for their daily needs.
5:4 widow has children or grandchildren. Families, not the church, have the first responsibility for their own widows. repay their parents. Children and grandchildren are indebted to those who brought them into the world, reared them, and loved them. Fulfilling this responsibility is a mark of godly obedience (cf. Ex. 20:12).
5:5 left alone. See note on v. 3. The form of this Gr. word denotes a permanent condition of being forsaken and left without resources. She is “really” a widow, since there is no family to support her. trusts in God. A continual state or settled attitude of hope in God (cf. 1 Kin. 17:8–16; Jer. 49:11). Since she has no one else, she pleads with God as her only hope.
5:6 dead while she lives. A widow who lives a worldly, immoral, ungodly life may be alive physically, but her lifestyle proves she is unregenerate and spiritually dead (cf. Eph. 2:1).
5:7 blameless. See notes on 3:2; Phil. 2:15. “Blameless” means “above reproach,” so that no one can fault their conduct.
5:8 if. Better translated, “since.” Paul negatively restated the positive principle of v. 4, using the Gr. construction that implies the condition is true, suggesting that there were numerous violations of that principle at Ephesus. Any believer who fails to obey this command is guilty of: 1) denying the principle of compassionate Christian love (cf. John 13:35; Rom. 5:5; 1 Thess. 4:9); and 2) being “worse than an unbeliever.” Most pagans naturally fulfill this duty, so believers who have God’s command and power to carry it out and do not, behave worse than pagans. Cf. 1 Cor. 5:1, 2.
5:9 under sixty. In NT culture, 60 was considered retirement age. By that age, older women would have completed their child rearing and would have the time, maturity, and character to devote their lives in service to God and the church. They also would not be likely to remarry and become preoccupied with that commitment. be taken into the number. More clearly rendered, “be put on the list.” This was not a list of those widows eligible for specially recognized church support (all widows in the church who had no other means of support were; v. 3), but rather those eligible for specially recognized church ministry (cf. Titus 2:3–5). the wife of one man. Lit. “one-man woman” (cf. 3:2, 12). It does not exclude women who have been married more than once (cf. v. 14; 1 Cor. 7:39), but it refers to a woman totally devoted and faithful to her husband, a wife who had displayed purity of thought and action in her marriage.
5:10 has brought up children. This views the godly widow as a Christian mother who has nourished or reared children that have followed the Lord (see note on 2:15). washed the saints’ feet. The menial duty of slaves. It is used literally and metaphorically of widows who have humble servants’ hearts (see notes on John 13:5–17). every good work. Cf. Dorcas in Acts 9:36–39.
5:11 to grow wanton. Better translated “to feel the impulses of sensual desires”—an expression that includes all that is involved in the marriage relationship, including sexual passion. Paul saw the danger that younger widows might want to escape from their vows to remain single (see note on v. 12) and be devoted only to God’s service (cf. Num. 30:9); he knew the negative impact such feelings could have on young widows’ personal lives and ministry within the church. Such women were also marked out by false teachers as easy prey (2 Tim. 3:6, 7), causing them to leave the truth (v. 15).
5:12 cast off their first faith. In classical Gr., “faith” could also mean “pledge.” Taken that way here, it refers to a specific covenant young widows made when asking to be included on the widows’ list. Likely, they promised to devote the rest of their lives in service to the church and the Lord. Though well-meaning at the time of their need and bereavement, they were surely to desire marriage again (see v. 11), and thus renege on their original pledge.
5:13 gossips. Such people speak nonsense, talk idly, make empty charges, or even accuse others with malicious words. This idleness and talk also made them suitable targets for the false teachers (1:6). busybodies. Lit. “one who moves around.” The implication is that such people pry into things that do not concern them; they do not mind their own business.
5:14 bear children. The younger widows were still of childbearing age. Although they had lost their first husbands, there was still the potential privilege and blessing of remarrying and having children (see notes on 2:15; cf. Ps. 127:3, 5). manage the house. The Gr. term denotes all the aspects of household administration, not merely the rearing of children. The home is the domain where a married woman fulfills herself in God’s design. See notes on Titus 2:4, 5.
5:15 Some of the young widows had given up their commitment to serve Christ (see notes on vv. 11, 12), perhaps either by following false teachers and spreading their false doctrine or by marrying unbelievers and bringing disgrace upon the church. Satan. The devil, the believer’s adversary (see notes on Job 1:6–12; 2:1–7; Is. 14:12–15; Ezek. 28:12–15; Rev. 12:9).
5:16 woman. Paul restates the message of vv. 4–8 with the addition that as the situation warrants, Christian women are included in this responsibility for support of widows.
5:17–25 The source of much of the Ephesian church’s difficulties was the inadequacy of the pastors. So Paul explains to Timothy how to restore proper pastoral oversight. He sets forth the church’s obligations in regard to honoring, protecting, rebuking, and selecting elders.
5:17 elders. This identifies the “bishop” (3:1) or overseer, who is also called pastor (Eph. 4:11). See notes on 3:1–7; Titus 1:6–9. rule well. Elders are spiritual rulers in the church. Cf. 1 Thess. 5:12, 13; Heb. 13:7, 17. double honor. Elders who serve with greater commitment, excellence, and effort should have greater acknowledgment from their congregations. This expression does not mean such men should receive exactly twice as much remuneration as others, but because they have earned such respect they should be paid more generously. especially. Means “chiefly” or “particularly.” Implicit is the idea that some elders will work harder than others and be more prominent in ministry. labor. Lit. “work to the point of fatigue or exhaustion.” The Gr. word stresses the effort behind the work more than the amount of work. word and doctrine. Or better, “preaching and teaching” (see note on 4:13). The first emphasizes proclamation, along with exhortation and admonition, and calls for a heart response to the Lord. The second is an essential fortification against heresy and puts more stress on instruction.
5:18 For the Scripture says. A typical formula for introducing biblical references, in this instance both an OT (Deut. 25:4) and NT (Luke 10:7) one. It is also very significant that this is a case of one NT writer (Paul) affirming the inspiration of another by referring to Luke’s writing as “Scripture” (cf. 2 Pet. 3:15, 16), which shows the high view that the early church took of NT Scripture.
5:19 two or three witnesses. Serious accusations against elders must be investigated and confirmed by the same process as established in Matt. 18:15–20 (see notes there). This process for the whole church also applies to elders. This demand does not place elders beyond successful accusation, but protects them from frivolous, evil accusers, by demanding the same process of confirmation of sin as for all in the church.
5:20 Those who are sinning. Elders who continue in any kind of sin after the confrontation of 2 or 3 witnesses, especially any that violates the qualifications to serve (3:2–7). in the presence of all. The other elders and the congregation. The third step of confrontation, established in Matt. 18:17, is to tell the church, so that they can all confront the person and call him to repentance.
5:21 charge…God…Lord. Cf. 6:13; see note on 2 Tim. 4:1. the elect angels. “Chosen angels,” or the unfallen angels, as opposed to Satan and his demons. This indicates that God’s sovereign purpose to choose those beings who would be part of His eternal kingdom included angels whom He chose to eternal glory. Christians are also called “elect” (Rom. 8:33; 11:7; Col. 3:12; 2 Tim. 2:10; Titus 1:1; 1 Pet. 1:2; 2 John 1, 13). without prejudice…partiality. All discipline of elders is to be done fairly, without prejudgment or personal preference, according to the standards of Scripture.
5:22 Do not lay hands on…hastily. The ceremony that affirmed a man’s suitability for and acceptance into public ministry as an elder/pastor/overseer. This came from the OT practice of laying hands on a sacrificial animal to identify with it (Ex. 29:10, 15, 19; Lev. 4:15; cf. Num. 8:10; 27:18–23; Deut. 34:9; Matt. 19:15; Acts 8:17, 18; 9:17; Heb. 6:2). “Hastily” refers to proceeding with this ceremony without a thorough investigation and preparation period to be certain of the man’s qualifications (as in 3:1–7). nor share in other people’s sins. This refers to the sin of hasty ordination, which makes those responsible culpable for the man’s sin of serving as an unqualified elder and, thus, misleading people. keep yourself pure. Some versions translate “pure” as “free from sin.” Paul wanted Timothy, by not participating in the recognition of unqualified elders, to remain untainted by others’ sins. The church desperately needed qualified spiritual leaders, but the selection had to be carefully executed.
5:23 No longer drink only water. “Water” in the ancient world was often polluted and carried many diseases. Therefore Paul urged Timothy not to risk illness, not even for the sake of a commitment to abstinence from wine. Apparently Timothy avoided wine, so as not to place himself in harm’s way (see note on 3:3). use a little wine…infirmities. Paul wanted Timothy to use wine which, because of fermentation, acted as a disinfectant to protect his health problems due to the harmful effects of impure water. With this advice, however, Paul was not advocating that Timothy lower the high standard of behavior for leaders (cf. Num. 6:1–4; Prov. 31:4, 5).
5:24 sins are clearly evident. The sins of some men are manifest for all to see, thus disqualifying them out of hand for service as elders. preceding them to judgment. The known sins of the unqualified announce those men’s guilt and unfitness before all. “Judgment” refers to the church’s process for determining men’s suitability to serve as elders. follow later. The sins of other candidates for elder will come to light in time, perhaps even during the scrutiny of the evaluation process.
5:25 The same is true of good works. Some are evident; others come to light later. Time and truth go hand in hand. The whole emphasis in this instruction regarding choosing elders, according to the qualifications of 3:1–7, is to be patient, fair, impartial, and pure (vv. 21–25). Such an approach will yield the right choices.
1 Timothy 6
6:1, 2 The Ephesian believers may have been struggling to maintain a biblical work ethic in the world of slavery, so these verses form Paul’s instruction on that subject. Essentially, first century slaves resembled the indentured servants of the American colonial period. In many cases, slaves were better off than day-laborers, since much of their food, clothing, and shelter was provided. The system of slavery served as the economic structure in the Roman world, and the master-slave relationship closely parallels the twentieth-century employer-employee relationship. For more on slaves, see Introduction to Philemon: Background and Setting.
6:1 bondservants. This can be translated “slaves.” They are people who are in submission to another. It carries no negative connotation and is often positive when used in connection with the Lord serving the Father (Phil. 2:7), and believers serving God (1 Pet. 2:16), the Lord (Rom. 1:1; Gal. 1:10; 2 Tim. 2:24; James 1:1), non-Christians (1 Cor. 9:19), and other believers (Gal. 5:13). under the yoke. A colloquial expression describing submissive service under another’s authority, not necessarily describing an abusive relationship (cf. Matt. 11:28–30). masters. The Gr. word for “master,” while giving us the Eng. word “despot,” does not carry a negative connotation. Instead, it refers to one with absolute and unrestricted authority. all honor. This translates into diligent and faithful labor for one’s employer. See notes on Eph. 6:5–9; Col. 3:22–25. His doctrine. The revelation of God summed up in the gospel. How believers act while under the authority of another affects how people view the message of salvation Christians proclaim (see notes on Titus 2:5–14). Displaying a proper attitude of submission and respect, and performing quality work, help make the gospel message believable (Matt. 5:48).
6:2 believing masters. The tendency might be to assume one’s equality in Christ with a Christian master, and disdain the authority related to work roles. On the contrary, working for a Christian should produce more loyal and diligent service out of love for the brethren. exhort. Lit. “to call to one’s side.” The particular emphasis here is on a strong urging, directing, and insisting on following the principles for correct behavior in the workplace.
6:3 Paul identifies 3 characteristics of false teachers: 1) they “teach otherwise”—a different doctrine, or any teaching that contradicts God’s revelation in Scripture (see notes on Gal. 1:6–9); 2) they do “not consent to wholesome words”—they do not agree with sound, healthy teaching, specifically the teaching contained in Scripture (2 Pet. 3:16); and 3) they reject “doctrine which accords with godliness”—teaching not based on Scripture will always result in an unholy life. Instead of godliness, false teachers will be marked by sin (see notes on 2 Pet. 2:10–22; cf. Jude 4, 8–16).
6:4 disputes and arguments over words. “Disputes” refers to idle speculation; “arguments over words” lit. means “word battles.” Because proud, ignorant false teachers do not understand divine truth (2 Cor. 2:14), they obsess over terminology and attack the reliability and authority of Scripture. Every kind of strife is mentioned to indicate that false teachers produce nothing of benefit out of their fleshly, corrupt, and empty minds (v. 5).
6:5 destitute of the truth. False teachers are in a state of apostasy; that is, although they once knew and seemed to embrace the truth, they turned to openly reject it. The Gr. word for “destitute” means “to steal,” “to rob,” or “to deprive” and its form here indicates that someone or something was pulled away from contact with the truth (it does not mean they were ever saved; see note on 1:19; cf. 2 Tim. 2:18; 3:7, 8; Heb. 6:4–6; 2 Pet. 2:1, 4–9). a means of gain. Almost always behind all the efforts of the hypocritical, lying (4:2) false teachers is the driving motivation of monetary gain (cf. Acts 8:18–23; 2 Pet. 2:15). From such withdraw yourself. This phrase does not appear in the better manuscripts, although the idea expressed is self-evident.
6:6 contentment. This Gr. word means “self-sufficiency,” and was used by Stoic philosophers to describe a person who was unflappable and unmoved by external circumstances. Christians are to be satisfied and sufficient, and not to seek for more than what God has already given them. He is the source of true contentment (2 Cor. 3:5; 9:8; Phil. 4:11–13, 19).
6:8 having food and clothing…be content. The basic necessities of life are what ought to make Christians content. Paul does not condemn having possessions, as long as God graciously provides them (v. 17). He does, however, condemn a self-indulgent desire for money, which results from discontentment. See note on Matt. 6:33.
