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Matthew Henry’s Complete Commentary
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Matthew Henry |
F I R S T T I M O T H Y.
CHAP. V.
Here the apostle,
I. Directs Timothy how to reprove,
II. Adverts to widows, both elder and younger,
III. To elders,
IV. Treats of public reproof,
V. Gives a solemn charge concerning ordination,
VI. Refers to his health
(ver. 23),
and states men’s sins to be very different in their effects,
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1 Rebuke not an elder, but intreat him as a father; and the
younger men as brethren;
2 The elder women as mothers; the younger as sisters, with all
purity.
Here the apostle gives rules to Timothy, and in him to other ministers,
in reproving. Ministers are reprovers by office; it is a part, though
the least pleasing part, of their office; they are to preach the word,
to reprove and rebuke,
A great difference is to be made in our reproofs, according to the age,
quality, and other circumstances, of the persons rebuked; thus, and
elder in age or office must be entreated as a father; on some have
compassion, making a difference,
Jude 22.
Now the rule is,
1. To be very tender in rebuking elders–elders in age, elders by
office. Respect must be had to the dignity of their years and place,
and therefore they must not be rebuked sharply nor magisterially; but
Timothy himself, though an evangelist, must entreat them as fathers,
for this would be the likeliest way to work upon them, and to win upon
them.
2. The younger must be rebuked as brethren, with love and tenderness;
not as desirous, to spy faults or pick quarrels, but as being willing
to make the best of them. There is need of a great deal of meekness in
reproving those who deserve reproof.
3. The elder women must be reproved, when there is occasion, as
mothers.
Plead with your mother, plead.
4. The younger women must be reproved, but reproved as sisters, with
all purity. If Timothy, so mortified a man to this world and to the
flesh and lusts of it, had need of such a caution as this, much more
have we.
| Directions Concerning Widows. | A. D. 64. |
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3 Honour widows that are widows indeed.
4 But if any widow have children or nephews, let them learn
first to show piety at home, and to requite their parents: for
that is good and acceptable before God.
5 Now she that is a widow indeed, and desolate, trusteth in
God, and continueth in supplications and prayers night and day.
6 But she that liveth in pleasure is dead while she liveth.
7 And these things give in charge, that they may be blameless.
8 But if any provide not for his own, and specially for those
of his own house, he hath denied the faith, and is worse than an
infidel.
9 Let not a widow be taken into the number under threescore
years old, having been the wife of one man,
10 Well reported of for good works; if she have brought up
children, if she have lodged strangers, if she have washed the
saints’ feet, if she have relieved the afflicted, if she have
diligently followed every good work.
11 But the younger widows refuse: for when they have begun to
wax wanton against Christ, they will marry;
12 Having damnation, because they have cast off their first
faith.
13 And withal they learn to be idle, wandering about from
house to house; and not only idle, but tattlers also and
busybodies, speaking things which they ought not.
14 I will therefore that the younger women marry, bear
children, guide the house, give none occasion to the adversary to
speak reproachfully.
15 For some are already turned aside after Satan.
16 If any man or woman that believeth have widows, let them
relieve them, and let not the church be charged; that it may
relieve them that are widows indeed.
Directions are here given concerning the taking of widows into the
number of those who were employed by the church and had maintenance
from the church: Honour widows that are widows indeed. Honour
them, that is, maintain them, admit them into office. There was in
those times an office in the church in which widows were employed, and
that was to tend the sick and the aged, to look to them by the
direction of the deacons. We read of the care taken of widows
immediately upon the first forming of the Christian church
(Acts vi. 1),
where the Grecians thought their widows were neglected in the daily
ministration and provision made for poor widows. The general rule is to
honour widows that are widows indeed, to maintain them, to
relieve them with respect and tenderness.
I. It is appointed that those widows only should be relieved by the
charity of the church who were pious and devout, and not wanton widows
that lived in pleasure,
v. 5, 6.
She is to be reckoned a widow indeed, and it to be maintained at the
church’s charge, who, being desolate, trusteth in God. Observe,
It is the duty and comfort of those who are desolate to trust in God.
Therefore God sometimes brings his people into such straits that
they have nothing else to trust to, that they may with more confidence
trust in him. Widowhood is a desolate estate; but let the widows
trust in me
and rejoice that they have a God to trust to. Again, Those who trust in
God must continue in prayer. If by faith we confide in God, by
prayer we must give glory to God and commit ourselves to his guidance.
Anna was a widow indeed, who departed not from the temple
(Luke ii. 37),
but served God with fasting and prayer night and day. But she is
not a widow indeed that lives in pleasure
(v. 6),
or who lives licentiously. A jovial widow is not a widow indeed, not
fit to be taken under the care of the church. She that lives in
pleasure is dead while she lives, is no living member of the
church, but as a carcase in it, or a mortified member. We may apply it
more generally; those who live in pleasure are dead while they live,
spiritually dead, dead in trespasses and sins; they are in the
world to no purpose, buried alive as to the great ends of living.
II. Another rule he gives is that the church should not be charged with
the maintenance of those widows who had relations of their own that
were able to maintain them. This is mentioned several times
(v. 4):
If any widow have children or nephews, that is grandchildren or
near relations, let them maintain them, and let not the church be
burdened. So
This is called showing piety at home
(v. 4),
or showing piety towards their own families. Observe, The respect of
children to their parents, with their care of them, is fitly called
piety. This is requiting their parents. Children can never sufficiently
requite their parents for the care they have taken of them, and the
pains they have taken with them; but they must endeavour to do it. It
is the indispensable duty of children, if their parents be in
necessity, and they in ability to relieve them, to do it to the utmost
of their power, for this is good and acceptable before God. The
Pharisees taught that a gift to the altar was more acceptable to God
than relieving a poor parent,
But here we are told that this is better than all burnt-offerings
and sacrifices; this is good and acceptable, &c. He speaks of this
again
(v. 8),
If any provide not for his own, &c. If any men or women do not
maintain their own poor relations who belong to them, they do in effect
deny the faith; for the design of Christ was to confirm the law
of Moses, and particularly the law of the fifth commandment, which is,
Honour thy father and mother; so that those deny the faith who
disobey that law, much more if they provide not for their wives and
children, who are parts of themselves; if they spend that upon their
lusts which should maintain their families, they have denied the faith
and are worse than infidels. One reason why this care must be
taken that those who are rich should maintain their poor relations, and
not burden the church with them is
(v. 16)
that it may relieve those who are widows indeed. Observe,
Charity misplaced is a great hindrance to true charity; there should be
prudence in the choice of the objects of charity, that it may not be
thrown away upon those who are not properly so, that there may be the
more for those who are real objects of charity.
III. He gives directions concerning the characters of the widows that
were to be taken into the number to receive the church’s charity: not
under sixty years old, nor any who have divorced their husbands or been
divorced from them and have married again; she must have been the
wife of one man, such as had been a housekeeper, had a good name
for hospitality and charity, well reported of for good works.
Observe, Particular care ought to be taken to relieve those, when they
fall into decay, who, when they had wherewithal, were ready to every
good work. Here are instances of such good works as are proper to be
done by good wives: If she have brought up children: he does not
say, If she have borne children (children are a heritage of the
Lord), that depends on the will of God; but, if she had not
children of her own, yet if she had brought up children. If she have
lodged strangers, and washed the saints’ feet; if she have
been ready to give entertainment to good Christians and good ministers,
when they were in their travels for the spreading of the gospel.
Washing of the feet o their friends was a part of their entertainments.
If she have relieved the afflicted when she had ability, let her
be relieved now. Observe, Those who would find mercy when they are in
distress must show mercy when they are in prosperity.
IV. He cautions them to take heed of admitting into the number those
who are likely to be no credit to them
(v. 11):
The younger widows refuse: they will be weary of their
employments in the church, and of living by rule, as they must do; so
they will marry, and cast off their first faith. You read of a
first love
(Rev. ii. 4),
and here of a first faith, that is, the engagements they gave to the
church to behave well, and as became the trust reposed in them: it does
not appear that by their first faith is meant their vow not to marry,
for the scripture is very silent on that head; besides the apostle here
advises the younger widows to marry
(v. 14),
which he would not if hereby they must have broken their vows. Dr.
Whitby well observes, “If this faith referred to a promise made to the
church not to marry, it could not be called their first faith.”
Withal they learn to be idle, and not only idle, but tattlers,
&c.,
Observe, It is seldom that those who are idle are idle only, they learn
to be tattlers and busy-bodies, and to make mischief among
neighbours, and sow discord among brethren. Those who had not attained
to such a gravity of mind as was fit for the deaconesses (or the widows
who were taken among the church’s poor), let them marry, bear
children, &c.,
Observe, If housekeepers do not mind their business, but are tattlers,
they give occasion to the adversaries of Christianity to reproach the
Christian name, which, it seems, there were some instances of,
We learn hence,
1. In the primitive church there was care taken of poor widows, and
provision made for them; and the churches of Christ in these days
should follow so good an example, as far as they are able.
2. In the distribution of the church’s charity, or alms, great care is
to be taken that those share in the public bounty who most want it and
best deserve it. A widow was not to be taken into the primitive church
that had relations who were able to maintain her, or who was not well
reported of for good works, but lived in pleasure: But the younger
widows refuse, for, when they have begun to wax wanton against Christ,
they will marry.
3. The credit of religion, and the reputation of Christian churches,
are very much concerned in the character and behaviour of those that
are taken into any employment in the church, though of a lower nature
(such as the business of deaconesses), or that receive alms of the
church; if they do not behave well, but are tatlers and busy-bodies,
they will give occasion to the adversary to speak reproachfully.
4. Christianity obliges its professors to relieve their indigent
friends, particularly poor widows, that the church may not be charged
with them, that it may relieve those that are widows indeed: rich
people should be ashamed to burden the church with their poor
relations, when it is with difficulty that those are supplied who have
no children or nephews, that is, grand-children, who are in a capacity
to relieve them.
| Directions Concerning Elders; Concerning Church Discipline. | A. D. 64. |
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17 Let the elders that rule well be counted worthy of double
honour, especially they who labour in the word and doctrine.
18 For the scripture saith, Thou shalt not muzzle the ox that
treadeth out the corn. And, The labourer is worthy of his
reward.
19 Against an elder receive not an accusation, but before two
or three witnesses.
20 Them that sin rebuke before all, that others also may fear.
21 I charge thee before God, and the Lord Jesus Christ, and
the elect angels, that thou observe these things without
preferring one before another, doing nothing by partiality.
22 Lay hands suddenly on no man, neither be partaker of other
men’s sins: keep thyself pure.
23 Drink no longer water, but use a little wine for thy
stomach’s sake and thine often infirmities.
24 Some men’s sins are open beforehand, going before to
judgment; and some men they follow after.
25 Likewise also the good works of some are manifest
beforehand; and they that are otherwise cannot be hid.
Here are directions,
I. Concerning the supporting of ministers. Care must be taken that they
be honourably maintained
(v. 17):
Let the elders that rule well be counted worthy of double honour
(that is, of double maintenance, double to what they have had, or to
what others have), especially those who labour in the word and
doctrine, those who are more laborious than others. Observe, The
presbytery ruled, and the same that ruled were those who laboured in
the word and doctrine: they had not one to preach to them and
another to rule them, but the work was done by one and the same person.
Some have imagined that by the elders that rule well the apostle
means lay-elders, who were employed in ruling but not in teaching, who
were concerned in church-government, but did not meddle with the
administration of the word and sacraments; and I confess this is the
plainest text of scripture that can be found to countenance such an
opinion. But it seem a little strange that mere ruling elders should be
accounted worthy of double honour, when the apostle preferred preaching
to baptizing, and much more would he prefer it to ruling the church;
and it is more strange that the apostle should take no notice of them
when he treats of church-officers; but, as it is hinted before, they
had not, in the primitive church, one to preach to them and another to
rule them, but ruling and teaching were performed by the same persons,
only some might labour more in the word and doctrine than others. Here
we have,
1. The work of ministers; it consists principally in two things: ruling
well and labouring in the word and doctrine. This was the main business
of elders or presbyters in the days of the apostles.
2. The honour due to those who were not idle, but laborious in this
work; they were worthy of double honour, esteem, and maintenance. He
quotes a scripture to confirm this command concerning the maintenance
of ministers that we might think foreign; but it intimates what a
significancy there was in many of the laws of Moses, and particularly
in this, Thou shalt not muzzle the ox that treads out the corn,
Deut. xxv. 4.
The beasts that were employed in treading out the corn (for that way
they took instead of threshing it) were allowed to feed while they did
the work, so that the more work they did the more food they had;
therefore let the elders that labour in the word and doctrine be well
provided for; for the labourer is worthy of his reward
(Matt. x. 10),
and there is all the reason in the world that he should have it. We
hence learn,
(1.) God, both under the law, and now under the gospel, has taken care
that his ministers be well provided for. Does God take care for oxen,
and will he not take care of his own servants? The ox only treads out
the corn of which they make the bread that perishes; but ministers
break the bread of life which endures for ever.
(2.) The comfortable subsistence of ministers, as it is God’s
appointment that those who preach the gospel should live of the gospel
so it is their just due, as much as the reward of the labourer; and
those who would have ministers starved, or not comfortably provided
for, God will require it of them another day.
II. Concerning the accusation of ministers
(v. 19):
Against an elder receive not an accusation, but before two or three
witnesses. Here is the scripture-method of proceeding against an
elder, when accused of any crime. Observe,
1. There must be an accusation; it must not be a flying uncertain
report, but an accusation, containing a certain charge, must be drawn
up. Further, He is not to be proceeded against by way of enquiry; this
is according to the modern practice of the inquisition, which draws up
articles for men to purge themselves of such crimes, or else to accuse
themselves; but, according to the advice of Paul, there must be an
accusation brought against an elder.
2. This accusation is not to be received unless supported by two or
three credible witnesses; and the accusation must be received before
them, that is, the accused must have the accusers face to face, because
the reputation of a minister is, in a particular manner, a tender
thing; and therefore, before any thing be done in the least to blemish
that reputation, great care should be taken that the thing alleged
against him be well proved, that he be not reproached upon an uncertain
surmise; “but
(v. 20)
those that sin rebuke before all; that is, thou needest not be
so tender of other people, but rebuke them publicly.” Or “those that
sin before all rebuke before all, that the plaster may be as wide as
the wound, and that those who are in danger of sinning by the example
of their fall may take warning by the rebuke given them for it, that
others also may fear.” Observe,
(1.) Public scandalous sinners must be rebuked publicly: as their sin
has been public, and committed before many, or at least come to the
hearing of all, so their reproof must be public, and before all.
(2.) Public rebuke is designed for the good of others, that they may
fear, as well as for the good of the party rebuked; hence it was
ordered under the law that public offenders should receive public
punishment, that all Israel might hear, and fear, and do no
more wickedly.
III. Concerning the ordination of ministers
(v. 22):
Lay hands suddenly on no man; it seems to be meant of the
ordaining of men to the office of the ministry, which ought not to be
done rashly and inconsiderately, and before due trial made of their
gifts and graces, their abilities and qualifications for it. Some
understand it of absolution: “Be not too hasty in laying hands on any;
remit not the censure of the church to any, till time be first taken
for the proof of their sincerity in their repentance, neither be
partakers of other men’s sins, implying that those who are too easy
in remitting the censures of the church encourage others in the sins
which are thus connived at, and make themselves thereby guilty.”
Observe, We have great need to watch over ourselves at all times, that
we do not make ourselves partakers of other men’s sins. “Keep thyself
pure, not only from doing the like thyself, but from countenancing it,
or being any way accessary to it, in others.” Here is,
1. A caution against the rash ordination of ministers, or absolution of
those who have been under church-censures: Lay hands suddenly on no
man.
2. Those who are rash, either in the one case or the other, will make
themselves partakers in other men’s sins.
3. We must keep ourselves pure, if we will be pure; the grace of God
makes and keeps us pure, but it is by our own endeavours.
IV. Concerning absolution, to which
seem to refer: Some men’s sins are open beforehand, going before to
judgment, and some follow after, &c. Observe, Ministers have need
of a great deal of wisdom, to know how to accommodate themselves to the
variety of offences and offenders that they have occasion to deal with.
Some men’s sins are so plain and obvious, and not found by secret
search, that there is no dispute concerning the bringing of them under
the censures of the church; they go before to judgment, to lead
them to censure.–Others they follow after; that is, their
wickedness does not presently appear, nor till after a due search has
been made concerning it. Or, as some understand it, some men’s sins
continue after they are censured; they are not reformed by the censure,
and in that case there must be no absolution. So, also, as to the
evidences of repentance: The good works of some are manifest
beforehand. And those that are otherwise, whose good works do not
appear, their wickedness cannot be hid, and so it will be easy
to discern who are to be absolved, and who are not. Observe,
1. There are secret, and there are open sins; some men’s sins are open
beforehand, and going unto judgment, and some they follow after.
2. Sinners must be differently dealt with by the church.
3. The effects of church-censures are very different; some are thereby
humbled and brought to repentance, so that their good works are
manifest beforehand, while it is quite otherwise with others.
4. The incorrigible cannot be hid; for God will bring to light the
hidden things of darkness, and make manifest the counsels of all
hearts.
V. Concerning Timothy himself.
1. Here is a charge to him to be careful of his office; and a solemn
charge it is: I charge thee before God, as thou wilt answer it to
God before the holy and elect angels, observe these things without
partiality,
v. 21.
Observe, It ill becomes ministers to be partial, and to have respect of
persons, and to prefer one before another upon any secular account. He
charges him, by all that is dear, before God, and the Lord Jesus
Christ, and the elect angels, to guard against partiality.
Ministers must give an account to God and the Lord Jesus Christ,
whether, and how, they have observed all things given them in charge:
and woe to them if they have been partial in their ministrations, out
of an worldly politic view.
2. He charges him to take care of his health: Drink no longer
water, &c. It seems Timothy was a mortified man to the pleasures of
sense; he drank water, and he was a man of no strong constitution of
body, and for this reason Paul advises him to use wine for the helping
of his stomach and the recruiting of his nature. Observe, It is a
little wine, for ministers must not be given to much wine; so much as
may be for the health of the body, not so as to distemper it, for God
has made wine to rejoice man’s heart. Note,
(1.) It is the will of God that people should take all due care of
their bodies. As we are not to make them our masters, so neither our
slaves; but to use them so that they may be most fit and helpful to us
in the service of God.
(2.) Wine is most proper for sickly and weak people, whose stomachs are
often out of order, and who labour under infirmities. Give strong
drink to him that is ready to perish, and wine to those that are of
heavy hearts,
Prov. xxxi. 6.
(3.) Wine should be used as a help, and not a hindrance, to our work
and usefulness.
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