Paul instructs Timothy on relating to different groups within the church: older and younger men and women. He then provides extensive guidance on caring for widows, distinguishing between those who qualify for church support (truly desolate, over sixty, with a record of good works) and those whose families should provide for them. Younger widows are encouraged to remarry rather than enroll on the widow list. Paul addresses the compensation and discipline of elders, warns against partiality, and offers personal health advice about wine. The chapter closes with observations about the visibility of sins and good works.
What Makes This Chapter Remarkable
This chapter provides the most detailed early church organizational material in the New Testament. The widow enrollment list (vv. 9-16) reveals a formal structure for benevolence that included criteria for eligibility. The instruction to give elders 'double honor' (v. 17) and the scriptural argument for compensating church workers (v. 18) represent early Christian thinking about ministerial support. The personal note about wine (v. 23) offers a rare glimpse into Timothy's health and Paul's pastoral concern for his protege.
Translation Friction
The restrictions on younger widows (vv. 11-15) and the language about their potential behavior ('they grow wanton,' 'learn to be idlers,' 'gossips and busybodies') reflects ancient patriarchal assumptions about women's vulnerabilities. We render the Greek faithfully and note the cultural context without sanitizing or editorializing. The command to 'drink a little wine' (v. 23) has been variously interpreted regarding total abstinence debates.
Connections
The care of widows connects to Acts 6:1-6, James 1:27. The 'laborer deserves his wages' saying (v. 18) quotes Deuteronomy 25:4 and Luke 10:7 (or a common tradition). The requirement for two or three witnesses (v. 19) follows Deuteronomy 19:15. The laying on of hands (v. 22) connects to 4:14 and 2 Timothy 1:6.
Do not rebuke an older man harshly, but appeal to him as a father, to younger men as brothers,
KJV Rebuke not an elder, but intreat him as a father; and the younger men as brethren;
Notes & Key Terms
Translator Notes
The noun presbyterō here likely means 'older man' rather than the office of 'elder' (that topic begins at v. 17). The verb epiplēxēs ('rebuke sharply, strike at') is strong — Timothy should correct with family-appropriate respect, not public confrontation. The church is envisioned as a family with generational dynamics.
Treat older women as mothers, and younger women as sisters, with complete purity.
KJV The elder women as mothers; the younger as sisters, with all purity.
Notes & Key Terms
Translator Notes
The addition of en pasē hagneia ('in all purity') specifically in reference to younger women is practical: a young pastor relating to younger women must maintain absolute propriety. The four-part schema (older men, younger men, older women, younger women) covers the entire congregation through family metaphors.
1 Timothy 5:3
Χήρας τίμα τὰς ὄντως χήρας.
Honor widows who are truly widows.
KJV Honour widows that are widows indeed.
Notes & Key Terms
Translator Notes
The verb tima ('honor') likely includes both respect and material support — 'honor' in this context has financial implications (cf. v. 17 where 'double honor' clearly includes payment). The phrase ontōs chēras ('truly widows, widows indeed') establishes a category: not all women who have lost husbands qualify for church support.
But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some repayment to their parents, for this is pleasing in the sight of God.
KJV But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God.
Notes & Key Terms
Translator Notes
The verb manthanetōsan ('let them learn') — the subject is the children or grandchildren, not the widow. Family responsibility takes priority over church benevolence. The noun amoibas ('repayments, returns') frames the care of parents as reciprocal — children are repaying what they received. The KJV's 'nephews' reflects 17th-century English meaning 'grandchildren' (ekgona).
She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day,
KJV Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.
Notes & Key Terms
Translator Notes
The qualifying portrait: a 'true widow' is memonōmenē ('left alone, isolated') with no family support, ēlpiken epi theon ('has set her hope on God' — perfect tense indicating settled trust), and devotes herself to continual prayer. This describes both her need (desolate) and her character (devoted).
1 Timothy 5:6
ἡ δὲ σπαταλῶσα ζῶσα τέθνηκεν.
However, she that liveth in pleasure is dead while she liveth.
KJV But she that liveth in pleasure is dead while she liveth.
Notes & Key Terms
Translator Notes
The verb spatalōsa ('living in self-indulgence, living for pleasure') describes a widow who uses her status to pursue luxury rather than godliness. The paradox zōsa tethnēken ('living, she has died') is a spiritual death that coexists with physical life — a sharp rebuke that distinguishes genuine need from entitlement.
1 Timothy 5:7
καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν.
Command these things as well, so that they may be above reproach.
KJV And these things give in charge, that they may be blameless.
Notes & Key Terms
Translator Notes
The adjective anepilēmptoi ('above reproach, not open to accusation') applies to both the widows and the families — the entire system of care must be conducted blamelessly.
1 Timothy 5:8
εἰ δέ τις τῶν ἰδίων καὶ μάλιστα οἰκείων οὐ προνοεῖ, τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστου χείρων.
But if anyone does not provide for his own relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.
KJV 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.
Notes & Key Terms
Translator Notes
The harshness of Paul's verdict — 'worse than an unbeliever' (apistou cheirōn) — underscores the seriousness of family responsibility. Even pagans care for their own; a Christian who fails to do so has contradicted the faith at its most basic level. The verb ērnētai ('has denied') is the same word used for denying Christ (2 Timothy 2:12).
Let a widow be enrolled if she is not less than sixty years old, having been the wife of one husband,
KJV Let not a widow be taken into the number under threescore years old, having been the wife of one man,
Notes & Key Terms
Translator Notes
The verb katalegestho ('let her be enrolled, let her be put on the list') indicates a formal register — the 'widow list' was an official church institution. The age requirement of sixty and the phrase henos andros gynē ('a one-man woman' — the feminine parallel to the overseer requirement in 3:2) establish formal criteria. This is not merely charity but an organized role.
Well reported of for righteous deeds. If she possess carried up offspring, 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.
KJV 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.
Notes & Key Terms
Translator Notes
Five examples of 'good works' illustrate the character required: child-rearing (eteknotropēsen), hospitality (exenodochēsen), foot-washing (hagiōn podas enipsen — indicating both humility and practical service), caring for the afflicted (thlibomenois epērkesen), and general devotion to good works. Foot-washing was a menial task usually performed by slaves or the lowest-ranking household member (cf. John 13:1-17).
But refuse to enroll younger widows, for when their desires draw them away from Christ, they want to marry,
KJV But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;
Notes & Key Terms
Translator Notes
The verb katastrēniasōsin ('to grow wanton against, to be drawn away by desire against') is rare and implies sensual desire that conflicts with a commitment — in this case, the enrollment may have involved a pledge of dedication to the church. The concern is not that remarriage itself is sinful (v. 14 encourages it) but that breaking a formal commitment constitutes unfaithfulness.
1 Timothy 5:12
ἔχουσαι κρίμα ὅτι τὴν πρώτην πίστιν ἠθέτησαν·
They bring judgment on themselves because they have broken their original commitment.
KJV Having damnation, because they have cast off their first faith.
Notes & Key Terms
Translator Notes
The noun krima ('judgment, condemnation') and the phrase tēn prōtēn pistin ('the first faith/pledge') are debated: pistin could mean 'faith' (they have abandoned their Christian faith) or 'pledge' (they have broken their enrollment vow). The enrollment context favors 'pledge' — they made a commitment they are now breaking. The KJV's 'damnation' is too strong for krima, which can mean 'censure' or 'adverse judgment.'
Besides that, they also learn to be idle, going from house to house, and not only idle but also gossips and busybodies, saying things they should not.
KJV 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.
Notes & Key Terms
Translator Notes
The verb periechomenai ('going around, visiting') describes house-to-house movement that becomes an occasion for phlyaroi ('gossips, chatterers') and periergoi ('busybodies, meddlers' — the same word root as in 2 Thessalonians 3:11). The 'things they should not say' (ta mē deonta) may include spreading false teaching, which ties this passage to the broader concern about heterodox influence.
So I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander.
KJV I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.
Notes & Key Terms
Translator Notes
Paul's preference (boulomai, 'I want, I desire') for younger widows to remarry is not a prohibition of celibacy but practical pastoral counsel in context. The verb oikodespotein ('to manage a household, to be master of a house') assigns significant domestic authority to women. The 'adversary' (tō antikeimenō) could be Satan, human opponents of the church, or both.
1 Timothy 5:15
ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ.
For some have already strayed after Satan.
KJV For some are already turned aside after Satan.
Notes & Key Terms
Translator Notes
The verb exetrapēsan ('have turned aside, have strayed') recurs from 1:6 — the same word for the false teachers. Paul implies that some younger widows have already followed the path he warns about, making this not hypothetical but pastoral response to actual situations.
If any believing woman has relatives who are widows, let her care for them. Let the church not be burdened, so that it may care for those who are truly widows.
KJV 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.
Notes & Key Terms
Translator Notes
The SBLGNT reads pistē ('believing woman') rather than pistos ē pistē ('believing man or woman') found in some manuscripts. The economic logic is clear: private family support frees the church's limited resources for those who have no other support. The verb eparkeitō ('let her care for, let her assist') is the same used for the enrolled widow's good works in verse 10.
Let the elders who lead well be considered worthy of double honor, especially those who labor in preaching and teaching.
KJV Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
Notes & Key Terms
Translator Notes
The noun presbyteroi now clearly refers to the office of elder (not merely older men as in v. 1). The 'double honor' (diplēs timēs) likely includes both respect and financial remuneration — verse 18 confirms the financial dimension. The phrase malista hoi kopiōntes en logō kai didaskalia ('especially those laboring in preaching and teaching') distinguishes a subset of elders whose primary ministry is verbal — suggesting that not all elders preached or taught.
For the Scripture says, "You shall not muzzle an ox while it treads out the grain," and, "The laborer deserves his wages."
KJV For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.
Notes & Key Terms
Translator Notes
Two quotations support financial compensation for elders: Deuteronomy 25:4 (the working ox must be fed) and a saying attributed to Jesus in Luke 10:7 (the laborer deserves wages). The remarkable fact is that Paul introduces both with the formula legei hē graphē ('the Scripture says'), placing a saying of Jesus on equal authority with Old Testament Scripture — one of the earliest indications of written gospel traditions being treated as authoritative.
[TCR Cross-Reference] References Deuteronomy 25:4 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Do not accept an accusation against an elder except on the evidence of two or three witnesses.
KJV Against an elder receive not an accusation, but before two or three witnesses.
Notes & Key Terms
Translator Notes
The protection of elders from false accusations follows the Mosaic requirement of multiple witnesses (Deuteronomy 19:15, which Jesus also cited in Matthew 18:16). The higher standard protects leaders from manipulation while still allowing legitimate charges. The verb paradechou ('accept, receive, entertain') means not that accusations cannot be heard but that they should not be acted upon without corroboration.
[TCR Cross-Reference] Echoes Deuteronomy 19:15. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear.
KJV Them that sin rebuke before all, that others also may fear.
Notes & Key Terms
Translator Notes
The present participle hamartanontas ('those sinning, those who persist in sin') indicates ongoing sin, not a single lapse. Public rebuke follows the failure of private processes (v. 19). The phrase enōpion pantōn ('in the presence of all') makes the correction communal — the entire congregation witnesses it. The purpose is deterrent: hina kai hoi loipoi phobon echōsin ('so that the rest may fear').
In the presence of God and of Christ Jesus and of the elect angels, I charge you to keep these rules without prejudging, doing nothing out of partiality.
KJV 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.
Notes & Key Terms
Translator Notes
The solemn adjuration — invoking God, Christ, and the elect angels as witnesses — gives this charge the gravity of a courtroom oath. The warnings against prokrimatos ('prejudging, prejudice') and prosklisin ('partiality, favoritism') address the two great temptations of church discipline: deciding before hearing evidence and playing favorites. The 'elect angels' (eklektōn angelōn) are the holy angels who serve as witnesses of human conduct.
Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure.
KJV Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.
Notes & Key Terms
Translator Notes
The 'laying on of hands' (cheiras epitithei) likely refers to ordination (cf. 4:14) rather than restoration of the fallen, though both interpretations have support. The warning against haste means: do not ordain without adequate evaluation (cf. 3:10). 'Sharing in others' sins' (koinōnei hamartiais allotriais) means that premature ordination of an unqualified person makes the ordainer complicit in the subsequent failures.
No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments.
KJV Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.
Notes & Key Terms
Translator Notes
This personal aside reveals that Timothy had been drinking only water (mēketi hydropōtei — 'no longer be a water-drinker'), possibly as an ascetic practice or to avoid any appearance of impropriety. Paul overrides this with practical medical advice: oinō oligō ('a little wine') as a digestive aid. In the ancient world, wine was commonly used medicinally and was often safer than water. The verse interrupts the flow of instructions, suggesting it was a parenthetical pastoral concern.
The sins of some people are conspicuous, going ahead of them to judgment, but the sins of others only follow later.
KJV Some men's sins are open beforehand, going before to judgment; and some men they follow after.
Notes & Key Terms
Translator Notes
Paul returns to the theme of evaluating people for leadership. The point is practical: some people's disqualifying sins are immediately visible (prodēloi, 'evident, conspicuous'), while others' sins are hidden and only emerge later (epakolouthousin, 'follow after'). This is why hasty ordination is dangerous (v. 22) — time reveals what is hidden.
So also good works are conspicuous, and even those that are not cannot remain hidden.
KJV Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.
Notes & Key Terms
Translator Notes
The parallel is encouraging: just as hidden sins eventually surface (v. 24), hidden good works will also become visible. The phrase krybēnai ou dynantai ('cannot remain hidden') assures Timothy that genuine godliness, even when unrecognized initially, will eventually be revealed. This gives both warning and encouragement for the evaluation process.