In this part of the letter Paul instructs Timothy as to how he was to treat all the people in the church. He commences with the men. “Do not rebuke an older man, but exhort him as a father, younger men as brothers.” Bearing in mind that Timothy is relatively young, he refers firstly to the older men. He was to pastor them faithfully, and they must not look down upon him because of his youth, but he must not rebuke an older man but treat them with respect.
The Bible says in Leviticus 19:32 that we should honour the presence of an old man, and fear God. And in Proverbs 16:31 that the silver-haired head is a crown of glory, if it is found in the way of righteousness. Thus, it is God’s will that an older man should be honoured, but must still be dealt with in righteousness, and could be corrected if they needed to be.
The word for ‘rebuke’ is said not to be the usual word for rebuke in the New Testament. Here it means ‘to strike at’ and is the only place it is used in the New Testament. So, the inference is that Timothy should not strike out, perhaps even with words. It is a severe word and clearly means something more than a rebuke where discipline is required. In writing to Titus, Paul says, “Rebuke with all authority. Let no one despise you.” (Titus 2:15). Therefore, a rebuke is sometimes needed where someone needs to be told about their conduct or doctrine which is clearly wrong. Later in this chapter Paul tells Timothy that even an elder may need to be rebuked, even publicly in some circumstances (v20). It seems to be clear that exceedingly harsh words or actions should not be used as the norm when rebuking and older man. It needs to be carefully considered beforehand. A wise person will take the rebuke and act upon it.
He ends the part about older men by saying that he should exhort him as a father. This should be encouraging, helping the person to do their best.
Moving on to younger men, to treat them as brothers. Now I don’t think Paul was saying that Timothy should overlook any faults in younger men. They will need discipline too, perhaps more so.
He then moves on to the treatment of the women (v2). “Older women as mothers, younger women as sisters, with all purity.”
The older women with respect as mothers, giving them honour. Younger women as sisters. As an only child, I didn’t have brothers or sisters, so I have had to learn how to treat them. One thing is clear from Paul’s words here, that they must all be treated with all purity. As a godly person one’s behaviour towards women especially younger women must be above reproach and pure. No wrong thoughts, words, or actions towards them. Younger women have been known to have ‘a crush’ on leaders. The man must not encourage this but avoid it at all costs. Billy Graham is reputed to have said that he would make every effort not to be alone in a room with a female who was not his wife.
It is easy to fall into traps like this with those of the opposite sex, even unwittingly, but every effort must be made to keep relationships pure. Sadly, many church leaders have fallen into the trap and brought shame on the Lord’s name and the church.
Now to the needy – Honor widows who are really widows. (v3).
There appeared to be a large number of widows in the church, so much so that Paul spent a lot of time instructing Timothy how to treat them and support them.
The Lord has a heart for widows (see Psalm 68:5, Malachi 3:5, James 1:27, Zechariah 7:9,10.)
There was obviously some question as to who true widows were and Paul instructs Timothy in verses 4-16 how to decide who should be supported, having said that they who are really widows should be honoured (v3). He gives a concise account who should fall into this category. One who has been left alone without family, but ‘…. has fixed her hope on God and continues in entreaties and prayers night and day.’ Widows who are ‘widows indeed’ are saintly old ladies who have no close family or other means of support and who honour the Lord with their righteous behavior, pious acts, godly attitude, and sincere prayers.
There was no government support for widows. Speaking from experience as my mother was a widow when I was born, my father having died three months before. She received a paltry amount of compensation from my father’s work as he had an accident at work ten years before he died. Therefore, he had been in receipt of sickness benefit for those ten years, being unable to work and, so far as I know, my mother did cleaning jobs, including helping my grandparents, with whom they lived, who were the church caretakers.
In those days Widows Pension was relatively small, and if, as was the case, my mother went out to work, she lost her Widows Pension, or most of it depending on how much she earned. We couldn’t live on the pension alone. She had several menial jobs, to make ends meet, until she became very poorly. Times were hard, but we had had practical support from relatives and grandparents most of whom were Christians.
When I reached the age of sixteen, I left school and got a job and supported my mother in a small way until I married. After our marriage, my wife and I gave her such support she needed. By the time she was sixty, my mother remarried, this was after my wife and I had married. She received support from her new husband, but he passed away around eighteen months later, and she was provided for by what he left to her. God was good as her new husband left her a house, something she never had before, having previously lived in rented properties.
Paul proceeds to say who fall into the category – “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. Now she who is really a widow, and left alone, trusts in God and continues in supplications and prayers night and day. But she who lives in pleasure is dead while she lives.” (v4-6)
Those who should be legitimately helped by the church should not have family who can assist them. If they do have family to assist them, it is the responsibility of the family to do it.
This passage describes a “real” widow as one who is left alone; she has no one else to support her, those that have neither children nor nephews, no relatives that either will or can help them, or no near relatives alive.
Let them first learn to show piety at home and to repay their parents reminds us of the ongoing responsibility adult children have towards their parents and grandparents.
Widows who have children or grandchildren are not included in this group, because the younger generation should practise their duty towards their widowed mother, and make arrangements to care for their parents as they get older, for this is pleasing to the Lord.
Younger widows, below the age of sixty, are excluded from being honoured as a ‘widow indeed’, as are widows who are carnally minded and who have a lust for the world.
Those who were really widows were to receive honor – which in this context means financial support yet given in a dignified and honourable way.
Those who should be legitimately helped by the church should serve the church in some way. In this case, the widows would be given the job of praying for the church. Those who should be legitimately helped by the church must have godly lives.
My mother certainly served the Lord in and for the church, praying, speaking at ladies’ meetings, leading the ladies’ fellowship, and sick visiting well into her eighties. She was certainly a godly lady, who did not live for the pleasures of this world. I can truly say that she never asked the church for financial support, but fully trusted in God to supply her needs, which He did.
“And these things command, that they may be blameless. 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.” (v7,8)
These things should be taught in the church, but it is long time since I heard, if ever, any specific teaching on this subject. It is clear that men should provide for their families, through hard work. If he does not, he denies the faith and is worse than an unbeliever. This is very hard talk, but very necessary.
“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, 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.” (v9,10)
Someone under sixty could support themselves or remarry and not need to be supported by the church, and they were to exhibit a godly character.
“But refuse the younger widows; for when they have begun to grow wanton against Christ, they desire to marry, having condemnation because they have cast off their first faith. 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. Therefore I desire that the younger widows marry, bear children, manage the house, give no opportunity to the adversary to speak reproachfully. For some have already turned aside after Satan. 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.” (v11-16)
Younger widows could look after themselves or remarry and not be a burden to the church. Paul encouraged the younger ones to want to remarry, but he warned against bad relationships and ungodly behaviour to go about it.
Leaving the subject of widows, Paul moves to the treatment of elders in the church.
“Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. For the Scripture says, “You shall not muzzle an ox while it treads out the grain,” and “The labourer is worthy of his wages.” (v17,18)
The title elders is understood to mean the men in leadership. Two aspects of their position are dealt with, namely those who rule and those who teach. It is clear that not all elders teach.
Most elders in our churches are not paid. I was an elder for thirty years. Most of that time I also had a full-time job and the rest of the time I had retired and in receipt of a reasonable pension from work. I did not receive any payment from the church, but for much of that time we had a paid pastor who was also an elder.
If an elder rules well, and especially if he teaches the Word of God he should be counted as worthy of double honour, which means financial support. The word ‘honour’ could mean the honour of holding the title and ‘double honour’ mean financial payment, or simply, double payment. Some churches do not pay the elders or even the pastor. It seems to me that it is biblical for pastors and even elders to receive monetary reward. Some may be able to support themselves and set aside any payment, but there is nothing to say that they cannot be paid.
It may well be that the church cannot afford to pay for elders or a pastor. That is a matter for the church to assess.
“Do not receive an accusation against an elder except from two or three witnesses. Those who are sinning rebuke in the presence of all, that the rest also may fear.” (v19,20).
Paul instructs Timothy as to how to deal with complaints and accusations against elders. Acting on tittle tattle is as bad as ignoring serious wrong. Great caution should be exercised in all circumstances.
He was not to receive an accusation except where there are two or three witnesses. Thus, every complaint or accusation should have credible witnesses. This could mean the accuser and at least two witnesses, therefore, substantiation is required. People can be spiteful, especially if they don’t agree with what the pastor or elders say. Having worked in the legal profession, I have seen how a person’s character can be maligned and ruined by unsubstantiated allegations. This has also been evident in the church, so, all the more reason why they must be dealt with very carefully. Innocent until proved guilty is a very important principle, but even that, can be useless when a false allegation has been made public. As some of us would say, ‘Mud sticks.’
We see so much of that today and once a person’s character has been blackened, and they are not found guilty, it can be virtually impossible to continue in their role, when they are viewed with suspicion however unfounded they may be.
In spiritual circles, this can be a trick of Satan to discredit the church of Jesus Christ, and God’s teaching is discredited.
However, if the allegation is substantiated that leaders are in sin, it must be addressed forthrightly – with public rebuke, to promote a fear of sin among the leadership and the entire church. Failure to do so can lead to great trouble in the church and unrest among the people.
We have witnessed recently the problems caused by leaders in the churches in our country and in others who have overlooked sin and attempted to shield the perpetrators from the consequences. Corrupt leaders often protect corruption, and the whole church suffers. The instructions seem to be clear in this passage, and churches would do well to practice them.
Paul then instructs Timothy not to show prejudice or partiality- “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.” (v21)
The wording shows the great responsibility of leaders and the serious nature of the role. We serve Almighty God and must be obedient and pleasing to Him in how we behave. It is interesting that Paul adds the angels in this command. Not that they are to be worshiped or put in the same place as God, but it seems that they, as well as God, are watching what we do, especially in our churches. We must treat all with absolute justice and impartiality, and no prejudice. Magistrates, Judges, police, and all law enforcement officers are to carry out their duties without fear, favour, or ill will. Church leaders must do exactly the same without prejudice or partiality. These are grave sins before God (see James 2 and Galatians 3, regarding class, race, and gender).
“Do not lay hands on anyone hastily, nor share in other people’s sins; keep yourself pure.” (v22)
This is in connection with ordination. Those who were to be recognised in ministry. The intent is not to be hasty in this action. Time should be given for them to prove themselves, for their gifts to be demonstrated. If it means, as some think, that it is receiving a person back into fellowship of the church after falling into serious sin, that they should wait for the person to show real repentance before doing so. It was common for laying on of hands in such cases. Caution should be exercised in a delay where the person could be used in the Lord’s service where it is clear that they have a gift from God.
Paul adds that Timothy should keep himself pure in all this and that he should not share in people’s sins. By hastily receiving and putting someone in positions of service and leadership, we can become involved in a person’s failings. Great care and wisdom are needed to make these decisions.
Pul moves to Timothy’s personal needs. He is evidently not in the best of health, referring to his frequent infirmities. “No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities.” (v23)
It is interesting that Paul does not confer healing on Timothy. He had healed people before, but not on this occasion. There are those who believe and practice healing on all who come to them. It is not God’s will that all be healed and sometimes these healers (so-called) are charlatans, and in it for their own ends. If it was God’s will then Paul was wrong to tell Timothy to use natural means to help his infirmities. There is no doubt that God can use natural means and the medical profession to bring about healing or relief. He made our bodies and He can heal, but also, He gives the intelligence to those who are trained in these things.
There are those who tell us that we should all be well, healthy, and rich, and if we are not, there is something lacking in our faith. They are usually known as Prosperity Gospel and other charismatic gatherings. They should be avoided, because it is clearly not God’s will for all to be healed or rich. Most of these are simply feathering their own nests with riches. About fifty years ago I started with an illness, which I still receive medication for, I was told by a friend that God had told them I had been healed and I should have faith and stop taking medication. In my naivety I believed them, only to find that the illness returned. It caused great problems and difficulties for me and my family. We did not lose our faith, thankfully, but trusted God, and I have lived with it ever since. In fact, it has occasionally been a help in counselling others with the same problem. Now, I do not doubt that God is able to heal, but it is sometimes not His will.
Paul advises Timothy to take a little wine for his stomach’s sake and not just drink water. There are several thoughts about this, some valid, some perhaps not. It is thought that the water was not always pure, fermentation of wine would eliminate some of the impurities in the water. Timothy was probably abstaining from alcohol to set an example, but it seems that it was prejudicial to his health. He should take care of his health if he was to serve God effectively.
Two of Paul’s colleagues, Trophimus and Epaphras were sick (Philippians 2:27) and Paul did not or apparently was not able to heal them. He had healed a few people and even raised Eutychus from the dead. It was evidently not God’s will for their healing at that time. I’m not sure whether we are told what happened to them eventually.
One has said that not all spiritual gifts are in operation, nor are they necessarily needed today. I believe that the gift of tongues, healing, and prophesy have ceased, but that is not to say that God can’t or, doesn’t heal today. As we said earlier, there are charlatans around giving false hope. Signs and wonders were present before the Bible was available to authenticate the apostles and preachers, but not necessary today.
“Some men’s sins are clearly evident, preceding them to judgment, but those of some men follow later. Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden.” (v24,25)
Paul ends this passage with the problem of seeing the sins of some people. He says that some sins are evident, clearly seen, but others are often hidden. Judgment belongs to God and He will judge in righteousness; nothing is hidden from God. Similarly, some people’s good works are evident, and others do not make a show of them. This is often exceedingly difficult when you are looking into people’s character when seeking to appoint leaders. We must seek God for discernment when appointing leaders as this is a vitally important decision and can either make or break the church.
