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1 Timothy 5:1. Do not reproach the elder, but exhort him as if he were a father; younger ones, like brothers. 7 The apostle is not talking about those who have the title of presbyter in the Church, but about every elderly person. What if he needs correction? In this case, he says, treat him as you treat your father. 1 Timothy 5:2. Old women are like mothers. Since reproof is hard to bear, especially when a young man reproaches an old man, then it becomes three times more reckless, therefore, he says, soften it with meekness. Since this age is distinguished by great courage and does not tolerate reproof, therefore, he says, it should soften them with condescension. Since conversations with young women give rise to suspicion, and yet the bishop must talk with them, then you, he says, should not only beware of a sinful union, but should not give any reason for suspicion. The Apostle commands this to Timothy not for his sake, but for the sake of us, subsequent bishops, so that we may beware of suspicion. 1 Timothy 5:3. Honor widows, true widows. Why doesn't he say anything about virgins? Maybe because they weren't there yet. He commands to honor widows because they do not have husbands who would intercede for them, and their very condition seemed shameful and worthy of reproach. Therefore, they should enjoy great respect from the priest, and most of all, because they deserve it, as “true widows.” What kind of widows are these? - you'll see further. Therefore, you can not have a husband and still not be a widow. The expression “honor” stands instead: be merciful to them and provide them with what they need. 1 Timothy 5:4. If any widow has children or grandchildren, then let them first learn to honor their family (εὐσεβεῖν). That is, let children and grandchildren learn to honor their mother, giving her peace and maintenance. For εὐσεβεῖν - “behave piously” here means - to rest a mother or grandmother in her old age. The dignity of parents is divine dignity, so to rest them means to be pious, and on the contrary, not to rest them in old age is impiety. And pay tribute to parents, for this pleases God. Give back to your parents, that is, your mother or grandmother. Pay attention to Paul’s prudence, how he touches a good feeling, namely the feeling of reward to parents for their upbringing and return. To this he adds a reason: “for this pleases God.” 1 Timothy 5:5. The true widow and lonely one hopes in God. Having said above: honor those widows who are true widows, and not those who are not true, that is, who have someone to take care of them, now he says who the true widow is: she, he says, who has no one to care for her, has neither a son nor a grandson, and has placed all her trust in God. This is the one you should take care of, this is the one you should have mercy on, providing her with everything she needs. And he remains in prayers and supplications day and night. And fair enough. For, having no one else, she resorts to God. Since they were probably sad because they had absolutely no patrons, the apostle consoles them with the fact that in return for everything they have God. If she who raises her children has a reward, then your dignity is not diminished by the fact that you do not have children. 1 Timothy 5:6. And the voluptuous one (σπαταλῶσα) died alive. Since many women choose widowhood in order to do what pleases themselves with greater independence, he says: a voluptuous (σπαταλῶσα) woman, although she apparently lives this sensual life, is dead in spirit. But if it is not permissible for a woman to indulge in pleasures, where, in any case, both nature and age often turn out to be weak, then what will voluptuous men say? 1 Timothy 5:7. And instill this in them so that they may be blameless. You see that he wants this to be law. He does not leave it to his own discretion whether to indulge in pleasures or not, but forbids it as a sin. For this is the meaning of the word “inspire” (παράγγελλε), it stands instead of: with all severity, forbid daring to do this. 1 Timothy 5:8. If someone does not take care of his own and especially his family. The voluptuous woman, she says, has already died and perished because she uses all her care on herself. Meanwhile, one must take care “of one’s own”, that is, the faithful, “and especially about one’s household”, that is, those belonging to the clan, meaning all care - both about the soul and about the body. Why? Because his deeds are not the essence of the deeds of a believer. If he believed in God, then he would obey His words: “Do not hide from your half-blood” (Is. 58:7). They say that “they say that they know God, but in works they deny” (Titus 1:16). Because the latter, if he despises strangers, then at least does not despise those close to himself, of course, prompted by nature; But he violates both the law of God and the law of nature, and acts unfairly. Who will believe that such a person can be merciful to strangers? And if he is really merciful to strangers, then isn’t this vanity? Think about it: if he is worse than an infidel who does not take care of his family, then where should we classify the one who offends his own? After all, for everyone to be saved, his own virtue is not enough if he, being himself virtuous, does not teach and convince his relatives to be so. 1 Timothy 5:9. A widow must be elected no less than one who is sixty years old and has been the wife of one husband. Since the apostle said above that a woman who loves pleasure and does not care for her household is not worthy to be among the widows, now he teaches us what she should have. The apostle definitely puts her years in first place, and indicates the reason for this after. However, he does not simply approve of a sixty-year-old for her age; for even that may turn out to be unworthy. Then the apostle demands monogamy from her, as a sign of her sedate honesty and love of chastity. 1 Timothy 5:10. Known for good deeds. This is what makes her worthy among the widows. The apostle then enumerates her works in particular. If she raised children. Raising children does not consist of simply feeding children, but raising them as they should, just as he said above: “if he continues in faith and love and holiness” (1 Tim. 2:15). Do you see that he values ​​his own good deeds above his good deeds to strangers? Having said before: “if she raised children,” she then adds: “she received strangers.” Even if some widow lacks something, she still has a house and does not live in the open air. I said this because many widows, although they receive strangers, do not serve them themselves, but their maids do. Therefore, wanting the widow to be active and not lazy, he commands her to serve herself: laziness is characteristic of a more pampered woman. In addition, so that some widow, due to her reluctance to receive strangers, does not justify herself by absolute poverty, as if she has no means for this, the apostle says: in order to wash her feet, there is no need for great expenses and wealth. And “saints” are all those who have the right faith and live piously, even if they do not perform signs. With money, intercession and mediation. And she was zealous for every good deed. For example, if she couldn’t do it herself, at least she took part in the affairs of others and served. The apostle encourages the widow to bear bodily obedience - to make a bed, for example, to calm her down, which women are most capable of. 1 Timothy 5:11. Do not accept young widows. Why does the apostle not command anything regarding the age of virgins, despite the fact that this feat was much more important? Undoubtedly because such a feat is a feat of elevated spiritual mood and great zeal. On the contrary, when the apostle demands from virgins unceasing service to the Lord in silence and care for the Lord, here he demonstrates and demands great care from them. From here the very definition of age of life becomes obvious. Moreover, the young widows themselves gave rise to such a decision by not being able to bear widowhood; Meanwhile, there was nothing like this among the virgins. For they, falling into luxury in opposition to Christ, desire to marry. That is, when they become numb, weakened and proud against Christ, not wanting to have Him as their Bridegroom, then, finally, they get married; for they chose widowhood lightly. Pay attention to the fact that the widow also has Christ as her Bridegroom, just like the virgin. 1 Timothy 5:12. They are condemned because they rejected their former faith. The apostle calls a vow faith. They violated, he says, the agreement with Christ, and for that they are subject to condemnation. 1 Timothy 5:13. Moreover, being idle, they learn to go from house to house. In addition to the already mentioned condemnation for sins, they are guilty of something else, namely, that they are accustomed to idleness because they go from house to house. And idleness teaches every evil. Consequently, idleness is indecent not only for men, but also for women. And [they are] not only idle, but also talkative, curious, and say what they should not. Fair. For, going from house to house, they do nothing else but carry gossip from one to another, from this to that, and, finding out about everything, they inevitably fall into curiosity, and when telling everyone about everything, they fall into talkativeness. 1 Timothy 5:14. So I want young widows to marry, bear children, and rule the home. Mostly, he says, I wanted them not to break their vows. Since they themselves want marriage, then I, condescending to them, want this. For it is better for them to “manage the house,” that is, to take care of their home and bear the labors and worries about it, than to go from house to house, chattering and spending time in idleness. Having said: “they gave birth to children,” the apostle showed that in order to bear children one must marry in order to lead many to God. And they did not give the enemy any reason for slander. 1 Timothy 5:15. For some have already turned aside after Satan. Since he said: “so that... they would rule the house,” so that it would not seem that he was giving them freedom to indulge in the pleasures of life, he added: “they did not give... any reason for slander.” So, he says, take care of the house so as not to harm your soul. Moreover, here the apostle clearly indicates the purpose for which he gives such indulgence to young widows. In order, he says, not to give the devil a reason to mock them if they, having become brides of Christ, then, due to the inconstancy characteristic of youth, fall into unclean deeds. For this reason, I bring them under the yoke of marriage, so that, lacking time and peace, they do not have the opportunity to do a bunch of the above-mentioned bad deeds. 1 Timothy 5:16. If any faithful person has widows, then they should be contented. For the widows of the faithful were not to receive food from the infidels, lest they seem to have need of it. They must be content with the expression,” the apostle pointed to sufficient satisfaction of the need, and not to luxury. And not to burden the Church, so that it can provide for true widows. Thus, the faithful who feed their widows also help the widows of the Church, precisely because the Church is not burdened and, as a result, is better able to provide for those whom it feeds, namely the true widows, that is, the completely defenseless and lonely. 1 Timothy 5:17. The elders who are in worthy leadership (προεστῶτες) should be accorded the utmost honor, especially to those who labor in word and doctrine. Whoever leads worthily - the Lord teaches this, saying: “The good shepherd lays down his life” (John 10:11), sparing nothing for the sake of caring for the sheep. The apostle calls the provision of everything necessary an honor, as can be seen from what follows. For teachers must have in abundance what is necessary, so that, without being distracted by anything, they take care of their teaching. This is how the Levites lived in the Old Testament. “Great” honor, either in relation to widows, or in relation to deacons, or simply – deep honor, that is, great. Where are those who say that words are not needed, but life is needed? Let them now listen to Paul, how he values ​​the word most of all, saying: we need this, as well as other things. For when it comes to dogmas, then what power does life have here? The apostle does not require words that are boastful, but filled with the power of Scripture and reason, even if they are simply spoken. 1 Timothy 5:18. For the Scripture says: Do not muzzle the ox that is threshing; and: the worker is worthy of his reward (Deut. 25:4, Matt. 10:10). Gives evidence - one from the law, the other from the testimony of Christ. In both cases, look at what kind of work is required from the teacher. Threshing is the hardest work: and the teacher must also be prepared for all kinds of labor, needs and sorrows. By the expression “working” the apostle shows that one should not seek ease and rest. “The worker is worthy of his reward,” or food. With these words the apostle indicates prosperity: for if the worker is worthy of reward, then how much more food. But he who does not work is unworthy. 1 Timothy 5:19. Accept an accusation against a presbyter in no other way than in the presence of two or three witnesses. Should the young person be accused, but not someone else? On the contrary, the apostle seems to be saying this: against anyone, and especially against the elder. He didn’t say: don’t blame, but: even completely “don’t... accept... blame me.” For by their age they sin less than young men. The apostle here calls a man who has reached old age an elder. Since many are accused on suspicion, according to the ancient law it is necessary, he says, that there be witnesses to expose the guilty party. But what if they lie? This rarely happens and may be discovered at trial. It would be good to have at least two witnesses because sins are committed in secret. What if the sins are obvious, but there are no witnesses, but only a bad opinion? The apostle said about this above: “he must also have a good testimony from outsiders” (1 Tim. 3:7). 1 Timothy 5:20. Reprove those who sin before everyone, so that others may also have fear. That is, those who persist in sin and whom you find after careful investigation, rebuke strongly and strictly, not to satisfy your own anger, but so that others may be admonished through fear. For a bishop should also feel terrible. For just as it is harmful to condemn thoughtlessly, it is also disastrous not to expose the guilty, because through this the disease of sin spreads to many. How did the Lord say in the Gospel: “If your brother sins against you, go and tell him his fault between you and him alone” (Matthew 18:15)? But the Lord also commands that one who persists in sin be exposed before society. So what? Will not exposure before society cause temptation? On the contrary, there is more temptation when a well-known sinner is not exposed. Therefore, God, as if in appearance, punished Pharaoh (Exodus 14:4), Nebuchadnezzar (Dan.4) and many others, in order to enlighten the people living on earth. 1 Timothy 5:21. Before God and the Lord Jesus Christ and the chosen Angels, I conjure you. Having said many things in the above words, he now begins to speak in court and at the same time very terribly conjures Timothy. He was not even ashamed to protect Timothy with such an admonition. For if he said about himself: “lest, while preaching to others, he himself should be unworthy” (1 Cor. 9:27), then he was all the more not ashamed to say this about Timothy. He calls the Father and the Son as witnesses so that on the coming day of judgment, if anything were done contrary to duty, he would remain right, as he strictly admonished him. Why does he add more angels? So that on the day of judgment the angels will solemnly accompany the Lord. And we have the custom of taking both important and insignificant persons as witnesses. And Jacob takes God and the hill as witnesses. And Moses says: “I am testified by... heaven and earth” (Deut. 4:26). For God is so merciful to us that He also accepts slaves who are brought along with Him as witnesses. He called the angels “chosen” because demons are also angels, but rejected ones. Keep this without prejudice, without doing anything out of partiality. That is, be equal to those about whom the trial is going on, so that there is no preliminary decision, that is, so that no one prejudges you and, by attracting you to himself in advance, inclines you to pronounce judgment and make a decision. Do not do anything “out of bias”, leaning to one side. As it would be said: one side invites you to help it; So don’t do it at this invitation. 1 Timothy 5:22. Do not lay your hands on anyone hastily. The Apostle also came to the most important thing by which the church primarily holds on, that is, to ordination and says: “do not confer hastily,” that is, not according to the first and not the third test, but having repeatedly and carefully examined it, since this matter is not safe. How? - Listen. And do not become a participant in the sins of others. Since you are the culprit of what he will do in the future, you therefore become a participant in both his good deeds and his sinful ones. But you are also guilty for his previous sins, because you despised them and turned darkness into light, and did not allow him to mourn them and come to a state of contrition. Here about chastity gives him a lesson. 1 Timothy 5:23. From now on, do not drink [only] water, but use a little wine, for the sake of your stomach and your frequent ailments. Do you see that, despite having so many ailments, Timothy still exhausted himself by drinking water? Learn, too, not to be upset when someone gives instructions regarding abstinence, for even to Timothy, who drank water for so long that he often began to suffer from illnesses, Paul gave the commandment about abstinence, and not only said: “drink ... wine,” but limited this use, adding: “a little.” For health, he says, and not for pleasure. For youth is hot, and is quickly set in motion by wine. Why didn’t Paul heal him, who raised the dead with his “handkerchief” (Acts 19:12)? So that we, when we now see holy people subject to illnesses, are not tempted and do not think that the ancients are above our nature, but believe that they are people like us; finally, so that Timothy himself would not become proud of his virtue. St. John Chrysostom speaks about this at greater length at the beginning of the so-called book of sermons “On Statues.” But it seems that Timothy was a sickly person by nature, he was subject to ailments not only of the stomach, but also of other parts, which is why the apostle added: “and your frequent ailments.” 1 Timothy 5:24. Some people's sins are obvious and directly lead to condemnation, and some are revealed later. Since the apostle, speaking about ordination, said: “Do not become a participant in the sins of others” (1 Timothy 5:22), Timothy could rightly object like this: but what will I do if I don’t know? Answering this, the apostle says: some sin openly and openly, which brings them to judgment, that is, as a result of this they are already condemned and contempt for them goes ahead of them, which you already know. The sins of other people do not suddenly become apparent, but you can discover them through investigation. He hints at this with the expression: “later.” Thus, you should beware of them when ordaining. Or - although they will hide here, and you ordain them, having absolutely no accusation against them, they will not hide there. For deeds are not destroyed with life, but go behind them. Basil the Great explained this passage in this way in a new independent chapter, not related to the discussion of consecration. For example, someone leads a prodigal life; or steals, such sin leads to condemnation in advance, attracting only him alone. If someone teaches evil and establishes a school led by disastrous wisdom, such sin continues to occur even without him. It does not stop with his death, but the heirs of the infection remain after him, such as the pagan sages and everyone who wrote against church teaching in general. They will give an answer not only for the fact that they themselves were mistaken, but also for the fact that they caused error for others, their followers. 1 Timothy 5:25. Likewise, good deeds are evident; and if they are not, they cannot hide. The greatest consolation for the righteous is that good and evil deeds are known here, but especially where everything is naked. The last words - “younger ones, like brothers” - in the text of the bl. There is no Theophylact. According to the original text, it reads first: “if the minds of the holy ones”, and then: “if strangers are accepted.” You might be interested in: