Here
the apostle, I. Directs Timothy how to reprove, ver. 1, 2. II. Adverts to
widows, both elder and younger, ver. 3-16. III. To elders, ver. 17-19. IV.
Treats of public reproof, ver. 20. V. Gives a solemn charge concerning
ordination, ver. 21, 22. VI. Refers to his health (ver. 23), and states
men's sins to be very different in their effects, ver. 24, 25.
|
Directions
Concerning Reproofs.
|
A. D. 64.
|
|
|
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, 2 Tim. iv. 2. 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. Hos. ii. 2, 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.
|
|
|
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 (Jer. xlix. 11), 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 v. 16.
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, Matt. xv. 5. 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., v.
13. 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., v. 14.
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, v. 15. 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 tattlers
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.
|
|
|
|
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 (1
Cor. ix. 14), 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 v. 24, 25, 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.
